THE
ARGVMENT
OF
THE
FIRST
EPISTLE
TO
THE
THESSALONIANS
.
THESSALONICA
was
a
cheefe
City
of
Macedonia
,
rich
,
populous
,
and
puissant
,
builded
by
Philip
the
father
of
Alexander
the
great
,
King
of
Macedonia
,
after
the
victory
he
had
gotten
ouer
Thessalia
inuaded
by
him
at
vnawares
.
For
returning
home
victorious
he
builded
a
Citty
and
named
it
Thessalonica
,
that
it
might
be
a
perpetuall
memoriall
of
that
great
and
excellent
victory
he
had
obtained
.
Paul
(
as
ye
may
read
Act.
16.
and
17.
chapters
)
in
his
peregrination
together
with
Sylas
(
who
in
this
Epistle
is
named
Syl●a●●●
)
the
sixteenth
yeere
after
his
conuersion
,
being
called
by
a
vision
to
preach
the
Gospell
in
Macedonia
came
first
to
Philippi
,
and
next
passing
through
Amphipolis
and
Apollonia
came
to
this
Cittie
Thessalonica
,
and
entering
in
the
Synagogue
of
the
Iewes
three
Sabboth
dayes
disputed
with
them
,
prouing
by
the
Scriptures
that
it
behoued
the
Messias
to
suffer
and
rise
againe
from
the
dead
,
and
therefore
that
Christ
whom
he
preached
was
the
true
Messias
and
Redeemer
of
the
world
.
At
the
which
preaching
of
Paul
,
sundrie
of
the
Iewes
that
dwelt
at
Thessalonica
beleeued
and
joyned
company
with
Paul
and
Sylas
together
with
a
great
multitude
of
the
Grecians
,
and
many
of
the
cheefe
wemen
of
the
Cittie
.
But
the
Iewes
that
beleeued
not
,
moued
with
inuy
,
raised
a
great
persecution
against
Paul
,
whereby
he
was
forced
to
flee
to
Berea
:
where
he
preached
the
Gospell
with
better
successe
:
For
the
Iewes
of
that
Synagogue
receiued
the
word
with
al
readines
,
and
tryed
his
doctrine
by
the
Scriptures
,
so
that
many
of
them
,
&
likewise
many
men
and
wemen
among
the
Grecians
were
conuerted
.
Yet
the
obstinate
Iewes
there
also
mouing
persecution
against
him
,
he
is
brought
to
the
brethren
to
Athens
,
where
he
waited
for
Sylas
and
Timotheus
,
who
returned
vnto
him
when
he
was
in
Corinth
in
Achaia
Act.
18.
5.
Therefore
it
was
reported
to
him
that
the
brethren
that
beleued
at
Thessalonica
wer
heauily
persecuted
by
the
obstinate
Iewes
:
where-vpon
the
Apostle
was
moued
with
an
earnest
desire
to
come
to
them
,
but
he
was
hundred
by
Satan
.
1.
Thessa
.
2.
18.
Therefore
tarying
himselfe
at
Athens
he
sent
Timothie
to
them
(
1.
Thessa
.
3.
2.
)
to
comforte
them
in
their
trouble
,
and
confirme
them
in
the
trueth
.
Timothie
returning
and
bringing
good
tydinges
to
him
of
the
great
grace
of
God
that
he
found
with
them
,
because
he
could
not
come
himselfe
;
the
more
to
comfort
,
confirme
and
encouradge
them
to
continue
in
the
trueth
,
he
writes
vnto
them
this
Epistle
,
which
by
the
judgement
of
learned
men
is
thought
to
be
the
first
this
Apostle
wrote
.
There
are
foure
parts
of
this
Epistle
:
The
first
part
is
the
Salutation
.
chapter
.
1.
verse
1.
The
second
is
a
Congratulation
and
rejoycing
with
them
for
the
graces
that
by
Timothies
reporte
he
vnderstood
to
be
in
them
,
wherein
he
insisles
very
largely
,
euen
from
the
2.
verse
of
the
first
chapter
vnto
the
fourth
chapter
.
Yet
oft-tymes
he
breakes
o●●
this
Congratulation
by
occasion
casting
in
sund●y
purposes
needful
to
be
entreated
.
First
,
he
falles
out
in
a
discourse
of
himself
,
and
the
successe
the
Lord
gaue
him
in
his
〈◊〉
towards
them
,
and
his
sinceritie
in
his
ministrie
,
he
remooues
from
himselfe
all
suspicion
of
vnsinceritie
,
eyther
by
decease
,
by
vncleannessen
or
by
guyle
,
together
with
the
fountaines
from
whence
it
proceedes
,
as
flatterie
,
auarice
,
ambition
,
and
〈◊〉
his
in●eere
affection
towardes
them
,
from
the
beginning
of
the
second
chapter
to
the
12.
verse
.
Next
he
excuses
himselfe
that
he
came
not
to
them
,
from
the
17.
verse
of
the
second
chapter
,
to
the
last
part
of
the
verse
of
the
third
chapter
,
where
he
falles
out
in
an
exhortation
to
them
to
suffer
afflictions
patiently
vnto
the
5.
verse
of
the
third
chapters
,
there
be
brings
a
new
reason
to
excuse
his
not
comming
to
them
vnto
the
9
verse
of
the
third
chapter
:
then
returning
to
the
congratulation
in
the
end
of
the
third
chapter
he
concludes
it
with
a
pr●●er
for
the
Thessalonians
.
The
third
part
of
the
Epistle
is
anexhortation
to
holinesse
of
life
▪
He
exhorts
first
generally
to
sanctification
,
in
the
first
three
vers.
of
the
4.
chap.
Then
he
commes
more
particularly
to
the
parts
of
sanctification
,
and
insistes
〈◊〉
them
to
the
23
verse
of
the
last
chapter
.
In
this
part
of
the
Epistle
the
Apostle
to
comfort
the
Thessalonians
who
sorrowed
aboue
measure
for
the
departure
of
their
friendes
,
by
the
way
falles
out
in
a
discourse
of
the
estate
of
the
faithfull
departed
this
life
,
of
the
comming
of
the
Lord
of
the
rysing
againe
of
the
dead
,
of
the
tyme
of
the
Lords
comming
,
from
the
13.
verse
of
the
fourth
chapter
to
the
6
verse
of
the
fifth
chapter
.
The
fourth
part
of
the
Epistle
is
the
Conclusion
,
containing
a
prayer
for
them
,
a
promise
of
sanctification
made
to
them
,
with
some
other
purposes
,
from
the
23.
verse
of
the
fifth
chapter
to
the
end
of
the
Epistle
.
MAISTER
ROLLOCKS
LECTVRES
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
THE
FIRST
LECTVRE
.
THESSA
.
CHAP.
1.
Vers.
1.
2.
3.
1.
Paul
and
Siluanus
,
and
Timotheus
,
vnto
the
Church
of
the
Thessalonians
,
which
is
in
God
the
Father
,
and
in
the
Lord
Iesus
Christ
:
Grace
be
with
you
,
and
peace
from
God
our
Father
,
and
from
the
Lord
Iesus
Christ
.
We
giue
God
thanks
alwayes
for
you
all
,
making
mention
of
you
in
our
prayers
,
3.
Without
ceasing
,
remembring
your
effectuall
faith
,
and
diligent
loue
,
and
the
patience
of
your
hope
in
our
Lord
Iesus
Christ
,
in
the
sight
of
God
,
euen
our
Father
.
WE
purpose
(
welbeloued
in
the
Lord
Iesus
Christ
)
by
the
grace
of
God
,
as
his
Spirite
shall
assist
vs
,
to
expone
this
Epistle
,
which
is
the
first
Paul
doth
write
to
the
Thessalonians
:
Which
furnishes
to
vs
doctrine
seruing
for
vnderstanding
,
instruction
,
admonition
,
consolation
,
&c.
Then
to
come
to
the
purpose
shortlie
:
We
shall
speak
something
of
these
Thessalonians
to
whom
he
wrytes
;
of
the
Argument
of
this
Epistle
,
and
the
purpose
of
the
Apostle
in
it
.
The
Thessalonians
were
those
,
who
inhabited
a
towne
called
Thessalonica
,
which
(
as
the
Historie
●eares
)
was
a
chiefe
towne
in
the
Countrie
of
Macedonia
,
sounded
and
builded
by
Philip
King
of
Macedonia
,
after
the
victorie
he
had
gotten
ouer
Thessalia
;
for
returning
home
victorious
he
builded
at
towne
,
and
named
it
Thessalonica
,
to
be
a
perpetuall
memorie
of
that
excellent
victorie
he
had
obtayned
.
But
to
leaue
this
:
Paul
(
as
ye
may
read
,
in
the
17.
Chap.
of
the
Acts
of
the
Apost.
)
in
his
peregrination
together
with
Sylas
,
who
is
heere
named
Siluanus
,
comes
to
this
towne
in
Macedonia
,
called
Thessalonica
,
and
entring
into
the
Synagogue
of
the
Iewes
,
three
Saboth
dayes
preached
vnto
them
,
and
all
his
preaching
tended
to
this
,
to
proue
that
it
behoued
the
Messias
when
he
should
come
in
the
World
,
first
to
suffer
,
then
to
ryse
againe
in
glorie
:
Vpon
this
he
subsumes
that
that
Iesus
whom
he
preached
,
had
suffered
,
had
risen
vp
in
glorie
;
And
therfore
he
concludes
,
that
Iesus
,
and
no
other
,
to
be
the
Messias
and
Redeemer
of
the
World
.
At
Paules
preaching
,
sundrie
of
the
Iewes
who
dwelt
in
Thessalonica
were
conuerted
:
a
great
multitude
also
of
the
Grecians
who
abode
there
,
and
of
the
chiefe
women
of
the
towne
,
not
a
few
:
Yet
,
notwithstanding
of
all
this
,
sedition
is
moued
against
the
Apostle
,
and
that
by
certaine
obstinate
Iewes
,
who
would
not
be
conuerted
:
so
he
is
compelled
to
flee
out
of
Thessalonica
,
fleeing
he
comes
to
Beroea
,
where
he
gets
better
entertainment
,
and
conuertes
sundrie
:
Occasion
of
the
Epistle
.
Yet
persecution
ryses
,
and
he
is
led
to
Athens
,
where
he
abiding
,
word
comes
to
him
,
that
the
Brethren
who
were
conuerted
at
Thessalonica
,
were
heauilie
troubled
,
and
persecuted
by
the
obstinate
Iewes
there
.
Vpon
this
the
Apostle
sendeth
Timothie
to
them
,
to
confirme
them
,
and
comfort
them
in
their
trouble
.
Timothie
returning
,
and
reporting
the
grace
of
God
he
saw
there
,
Paul
would
haue
gone
to
Thessalonica
,
but
as
he
sayeth
,
Sathan
withstoode
him
,
and
therefore
he
takes
purpose
to
write
this
Epistle
vnto
them
,
which
should
be
in
steede
of
his
presence
.
This
is
the
occasion
of
the
writing
of
this
Epistle
.
Then
to
come
to
the
Epistle
it selfe
,
Partes
of
the
Epistle
.
and
to
speak
of
the
parts
thereof
.
First
,
there
is
a
salutation
:
after
the
salutation
,
he
hath
a
congratulation
,
and
rejoysing
with
them
,
for
the
graces
he
vnderstoode
to
be
in
them
,
by
the
report
of
Timothie
.
He
continewes
his
congratulation
a
long
tyme
,
almost
to
the
end
of
the
second
chapter
.
Then
he
comes
to
his
exhortation
,
and
exhorts
them
(
notwithstanding
of
al
trouble
)
to
preseuere
constantlie
to
the
end
.
This
he
doth
in
the
third
chapter
:
In
the
fourth
and
fift
chapters
he
comes
to
the
matter
;
and
as
before
he
had
exhorted
them
to
perseuerance
:
so
he
exhorts
them
to
godlinesse
and
holinesse
of
life
,
such
as
becomes
them
,
who
haue
receyued
the
Lord
Iesus
.
This
is
the
substance
of
the
Epistle
.
Now
in
this
chapter
:
First
,
we
haue
the
salutation
,
then
the
congratulation
,
and
rejoysing
for
the
graces
of
God
in
them
;
which
continewes
all
this
chapter
,
and
the
most
part
of
the
next
chapter
.
Now
to
come
to
the
salutation
,
wherein
the
Apostle
salutes
the
Thessalonians
:
I
will
speake
shortlie
of
it
,
because
it
is
a
common
forme
vsed
by
the
Apostle
in
his
Epistles
,
and
hath
beene
oft
exponed
.
The
persons
from
whom
this
salutation
comes
,
are
Paul
an
Apostle
,
Siluanus
&
Timotheus
,
two
Euangelists
:
They
who
are
saluted
,
are
the
Thessalonians
,
that
is
,
the
Church
of
God
,
that
was
made
vp
of
the
Thessalonians
,
who
were
inhabitants
of
this
towne
of
Thessalonica
▪
The
blessings
,
or
good
things
that
are
wished
from
Paul
and
the
rest
,
to
the
Church
at
Thessalonica
,
are
grace
,
and
peace
:
the
Author
of
this
grace
and
peace
,
from
whom
,
as
from
the
fountaine
,
Paul
with
the
rest
of
his
associates
,
wisheth
these
things
to
the
Thessalonians
,
is
the
Father
first
:
the
Sonne
our
Lord
Iesus
next
.
The
cause
wherefore
grace
and
peace
is
wished
from
the
Father
and
the
Sonne
to
the
Thessalonians
,
is
,
because
the
Thessalonians
stoode
in
that
blessed
conjunction
with
the
Father
,
and
the
Sonne
,
and
therefore
it
is
said
in
the
text
,
To
the
Church
of
Thessalonica
,
which
is
in
God
the
Father
,
and
in
the
Lord
Iesus
Christ
,
that
is
to
say
,
which
is
in
that
holie
societie
,
and
conjunction
with
the
Father
and
the
Sonne
.
Now
to
marke
something
of
the
salutation
.
Note
.
This
forme
of
salutation
that
is
vsed
in
this
place
,
and
in
other
places
,
by
this
&
other
Apostles
:
al
these
general
salutations
vsed
by
godlie
men
,
vnto
godlie
men
;
what
are
they
?
they
are
testimonies
of
that
good
minde
,
and
good-will
,
that
the
godlie
beares
to
the
godly
:
They
are
more
too
;
they
are
meanes
and
powerful
instruments
ordained
by
God
,
wherby
the
grace
of
God
,
the
mercie
of
God
in
Christ
,
is
conuoyed
from
God
,
&
Christ
to
them
,
to
whom
the
salutation
is
directed
.
There
are
many
meanes
,
whereby
grace
is
conuoyed
from
God
to
man
,
amongst
all
the
rest
,
these
salutations
are
meanes
ordained
by
God
,
to
that
end
.
Brethren
,
it
is
no
small
matter
to
wishe
well
to
a
man
or
woman
,
if
thou
haue
a
godlie
heart
when
thou
wishes
well
to
a
godlie
person
,
of
necessitie
the
affection
of
thy
heart
and
mouth
must
bee
effectuall
.
The
to
goe
fordward
.
Grace
and
Peace
,
is
wished
.
But
from
whome
?
From
God
the
Father
,
and
from
the
Sonne
Iesus
Christ
.
The
Sonne
must
not
bee
forgote
heere
,
because
all
grace
is
geuen
in
him
by
the
Father
;
in
such
sorte
,
that
if
any
man
will
seeke
grace
without
Christ
,
hee
shall
neuer
get
it
.
Therefore
he
who
would
haue
grace
,
let
him
seeke
it
at
God
,
through
Christ
:
that
he
may
receyue
it
of
that
fulnesse
that
is
in
the
Sonne
.
The
Iew
that
will
seeke
to
the
Father
without
the
Sonne
,
shall
neuer
see
grace
.
Whom
to
is
this
grace
and
peace
wished
?
to
the
Church
at
Thessalonica
.
Wherefore
?
Marke
this
ground
.
Because
this
Church
is
ingraft
in
the
Father
and
in
the
Sonne
by
faith
.
Then
first
I
see
here
:
there
is
no
grace
,
but
from
the
Father
and
the
sonne
:
and
therefore
there
no
wishing
of
grace
to
man
or
woman
,
but
from
the
Father
and
the
sonne
,
who
are
the
fontaine
of
all
grace
.
Againe
I
see
grace
,
mercie
and
peace
pertaines
to
none
,
but
to
so
many
as
are
in
this
happie
conjunction
with
the
Father
and
the
Son
.
Art
thou
in
the
Father
?
Art
thou
in
the
son
,
ingraft
in
him
by
a
liuelie
faith
?
Then
grace
pertaines
to
thee
:
mercie
and
peace
pertaines
to
thee
.
Art
thou
out
of
him
,
and
not
ingraft
in
him
by
faith
?
Let
men
wish
welfare
and
peace
to
thee
as
they
will
,
no
grace
,
mercie
nor
peace
pertaines
to
thee
.
By
grace
&
peace
is
vnderstood
whatsoeuer
blessings
of
God
that
followes
on
that
conjunction
and
vnion
that
is
with
God
the
Father
,
and
the
Son
Iesus
Christ
;
As
for
exemple
:
Remission
of
sins
,
Iustification
before
the
Tribunall
of
God
,
Regeneration
&
clensing
of
this
foull
nature
,
peace
,
joy
in
the
holie
Ghost
,
&
life
euerlasting
:
all
flowes
from
this
conjunction
:
and
therfore
it
must
follow
,
that
to
him
who
is
out
of
this
conjunction
with
the
Father
and
the
Sonne
,
there
is
no
remission
of
sinnes
:
if
thou
be
not
vnited
to
the
Father
and
the
Sonne
by
faith
;
no
saluation
,
no
regeneration
,
no
life
euerlasting
,
no
peace
for
thee
:
all
thy
peace
is
false
peace
,
and
thou
shalt
curse
the
tyme
that
euer
thou
had
that
peace
.
Then
it
must
follow
that
this
forme
of
salutation
,
pertaines
not
to
the
Iew
this
day
,
who
is
out
of
this
conjunction
,
neither
I
,
nor
no
man
can
say
to
the
Iew
this
day
,
Peace
and
grace
to
thee
from
God
the
Father
and
from
Christ
Iesus
his
Sonne
:
neither
pertaines
it
to
the
Turke
or
Pagane
,
who
are
out
of
this
vnion
with
God
and
Christ
by
faith
.
More
then
this
,
it
will
not
be
the
name
of
any
thing
that
will
do
the
turne
:
there
are
many
that
taks
vpon
them
the
name
of
a
christian
,
&
so
will
seeme
to
be
in
the
vnion
with
the
Father
and
the
Sonne
,
that
in
heart
haue
no
conjunction
with
them
:
But
I
say
to
thee
,
it
will
not
be
the
outwarde
conjunction
with
them
,
in
the
name
of
a
Christian
,
it
will
not
be
the
wishing
of
good
dayes
and
good
euenings
that
wil
do
thee
good
,
except
thou
find
thy
hart
bound
vp
in
that
blessed
vnion
with
the
Father
and
the
Sonne
Iesus
Christ
.
Marke
an
other
thing
.
Learne
heere
a
forme
of
an
effectuall
and
pithie
salutation
that
the
godlie
should
vse
:
first
,
when
the
godlie
salutes
,
as
Paul
,
Siluanus
and
Timothie
,
when
they
wishe
any
thing
to
thee
,
what
wish
they
?
Not
any
thing
thou
deserues
,
if
thou
were
neuer
so
holie
,
but
free
grace
,
without
any
merite
,
as
Paul
heere
doth
:
then
againe
,
they
wish
it
from
them
that
hes
this
grace
in
their
handes
,
from
the
Father
and
the
Sonne
.
And
last
,
they
wishe
it
to
them
who
stands
in
the
vnion
and
conjunction
with
the
Father
and
the
Sonne
:
for
this
vnion
will
draw
down
the
droppes
of
grace
from
the
Heauen
,
from
Iesus
that
is
full
of
all
grace
.
Therefore
Brethren
,
these
salutations
of
the
Heathen
&
Gentiles
,
and
of
prophaine
men
now
,
are
nothing
worth
;
they
were
neuer
of
valure
:
I
will
not
giue
a
pennie
for
Cicero
his
salutem
dicit
;
nor
Plato
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
in
wishing
well
,
they
knew
not
what
they
wished
,
they
called
it
welfare
,
well
doing
:
they
knew
not
grace
,
nor
the
free
mercie
of
God
:
they
knew
not
God
,
the
fountaine
of
all
grace
,
nor
Christ
his
Son
,
from
whom
all
grace
flowes
:
they
knew
not
a
Church
,
nor
the
conjunction
of
the
bodie
,
or
the
members
with
the
head
:
so
their
salutations
were
of
no
value
.
Euen
so
it
is
this
day
with
prophaine
men
,
who
knowes
not
God
,
nor
Christ
nor
the
Church
,
nor
knowes
not
his
conjunction
,
their
salutations
are
not
worthie
a
stray
;
all
their
good
dayes
and
good
euenings
are
deare
of
right
noght
,
for
their
salutations
are
only
prophaine
words
,
and
when
they
are
blessing
with
their
mouthes
,
they
are
cursing
in
their
hearts
.
Now
,
brethren
,
to
goe
fordward
to
the
next
part
,
which
containes
this
congratulation
&
rejoysing
together
with
the
Thessalonians
,
for
those
graces
of
God
which
were
bestowed
on
them
Ye
se
the
words
:
We
giue
God
alwayes
thanks
for
you
,
making
mention
of
you
in
our
prayers
.
In
this
congratulation
he
rejoyses
together
with
them
,
for
the
graces
the
Lord
hath
showne
on
them
:
in
rejoysing
for
the
graces
showne
on
them
he
forgets
not
God
the
geuer
of
all
grace
,
but
in
rejoysing
with
them
,
he
glorifies
God
&
thanks
him
for
them
,
and
so
acknowledges
al
the
graces
that
were
in
the
Thessalonians
,
to
flow
out
of
this
fountaine
,
he
acknowledges
their
faith
,
their
charitie
,
their
hope
,
not
to
come
of
themselues
,
but
to
be
of
God
:
and
therefore
in
rejoysing
with
them
,
hee
geues
God
the
glorie
of
all
the
graces
that
was
in
them
.
Why
should
wee
not
congratulate
and
rejoise
for
the
graces
of
God
we
se
in
others
?
we
are
bound
to
doe
it
.
Thou
art
oblisht
to
rejoise
with
him
that
rejoyses
for
the
graces
of
God
geuen
him
,
as
if
they
were
geuen
to
thy selfe
.
Paul
sayes
,
Reioyce
with
them
that
reioyses
:
mourne
with
them
that
mournes
.
Rom.
12.
15.
Wee
are
bounde
when
wee
see
the
grace
of
God
in
anie
people
or
nation
,
to
commend
it
in
them
:
for
it
is
said
trewlie
,
when
grace
or
vertew
is
commended
,
it
growes
.
But
looke
that
thy
rejoysing
,
thy
commendation
of
men
for
the
grace
thou
sees
in
them
,
be
to
the
end
that
thou
may
glorifie
God
,
who
is
the
Author
and
fountaine
of
all
the
grace
,
looke
that
in
commending
of
men
,
if
it
were
all
the
Monarchs
in
the
earth
,
on
paine
of
thy
lyfe
thou
forget
not
God
.
Looke
first
vp
to
the
geuer
,
and
then
to
him
who
hath
receyued
:
say
not
,
Sir
,
or
my
Lord
,
I
commend
you
for
your
good
witte
,
and
gouernance
,
I
commend
you
for
your
man-hood
and
wisdome
.
The
flattering
Gentiles
that
knew
not
God
sayes
so
:
but
thou
who
art
a
Christian
speake
not
so
to
any
man
:
but
say
,
I
giue
thanks
to
God
who
is
the
fountaine
of
all
grace
,
for
the
grace
he
hes
geuen
to
thee
:
thou
hast
no
good
grace
no
wisdom
,
no
manhood
,
&c.
but
that
which
God
the
Author
of
grace
hes
geuen
thee
:
as
euer
thou
would
see
the
glorie
of
that
God
,
who
euer
thou
be
haue
thy
eye
first
of
al
,
in
al
thy
speaking
and
doing
on
the
glorie
of
that
God
.
I
confesse
there
are
many
impediments
casten
in
betwixt
thy
eyes
and
the
glorie
of
God
,
but
striue
to
get
a
sight
of
that
glorie
,
or
else
thou
shall
neuer
be
partaker
of
that
glorie
.
Thou
may
haue
a
shadow
of
glorie
in
the
world
for
a
while
,
but
as
the
must
before
the
Sunne
vanishes
away
,
so
shall
thou
and
thy
glorie
vanish
away
,
to
thy
euerlasting
confusion
,
if
thou
striue
not
to
haue
the
glorie
of
God
before
thy
eyes
.
Then
hes
thou
anie
good
graces
in
thy selfe
?
giue
God
the
glory
:
What
hast
thou
,
that
thou
hast
not
receyued
?
.
1.
Cor.
4.
7.
Giue
him
the
glorie
and
praise
of
all
:
if
it
were
eating
and
drinking
at
thy
dinner
:
looke
that
thou
eat
to
his
glorie
,
and
drinke
to
his
glorie
1.
Cor.
10.
31.
And
say
in
the
meane-tyme
,
I
doe
not
this
so
much
to
feede
this
mortall
bodie
,
as
I
doe
it
to
glorifie
thy
Majestie
.
When
thou
liues
,
liue
to
him
:
deying
,
die
to
him
;
consecrate
thy
life
and
death
to
him
.
Fye
on
vs
that
can
not
learne
to
giue
the
glorie
of
all
to
our
Redeemer
.
As
for
mee
,
brethren
,
I
craue
nothing
more
,
nor
that
the
glorie
of
God
may
shine
before
my
eyes
in
my
vocation
,
that
when
I
speake
or
thinke
,
all
maye
be
to
his
glorie
,
that
in
the
end
I
may
haue
this
assurance
that
I
shall
bee
glorified
with
him
for
euer
.
But
yet
to
sticke
to
the
wordes
:
He
sayes
not
;
I
giue
thanks
,
but
we
giue
thankes
,
I
,
and
Siluanus
and
Timotheus
giue
thanks
:
Hee
sayes
not
for
an
handfull
or
a
certaine
nomber
of
you
,
but
for
you
all
.
He
sayes
not
for
a
tyme
,
but
alwayes
.
Marke
all
these
wordes
:
He
sayes
,
we
all
,
and
that
for
all
,
we
thanke
euer
.
It
is
a
large
thanking
,
and
it
testifies
that
the
graces
showne
on
the
Thessalonians
were
large
.
When
the
graces
of
God
are
showne
on
me
,
on
thee
,
or
on
anie
people
,
thy
heart
must
not
bee
narrow
,
but
it
must
bee
enlarged
,
and
thy
mouth
must
be
oppenned
wyde
to
praise
and
magnifie
God
the
geuer
of
all
.
Or
else
I
assure
thee
,
when
his
grace
is
large
,
if
thy
heart
be
narrow
,
and
thy
mouth
be
oppenned
but
a
little
,
the
Lord
shal
draw
in
his
hand
&
diminish
his
grace
to
thee
.
So
is
sene
of
it
in
Edinburgh
this
day
,
the
graces
of
god
on
thee
ô
Edinburgh
were
large
,
but
thy
heart
was
narrow
,
and
thy
mouh
was
not
oppened
wide
.
Therefore
the
Lord
is
pinching
his
graces
;
if
it
so
continew
,
woe
will
be
to
thee
.
Go
this
grace
of
the
Ministrie
away
,
and
the
Lord
close
mens
mouthes
and
let
them
not
speak
to
thee
,
all
thy
grace
is
gone
;
and
I
thinke
the
Lord
is
beginning
to
pinche
his
graces
on
vs
,
for
that
glorious
Gospell
which
was
preached
with
great
libertie
,
and
was
so
powerfull
in
the
land
,
hes
lost
the
power
:
and
the
nomber
of
the
godlie
of
the
land
is
contracted
,
for
the
one
depends
vpon
the
other
:
therefore
cry
,
that
the
Lord
may
make
his
grace
abound
,
and
that
he
would
continew
with
vs
the
light
of
his
Euangell
.
Now
to
the
next
words
.
He
joynes
with
thankes-geuing
,
prayer
:
Praier
ioyned
with
thanks-geuing
.
Making
mention
of
you
in
our
prayers
:
It
is
not
aneugh
to
thank
God
for
the
grace
that
eyther
we
,
or
others
haue
receyued
,
but
also
thou
must
pray
:
Cry
for
grace
and
continuance
of
grace
;
for
I
assure
thee
,
if
with
thankes-geuing
there
be
not
prayer
for
continuance
,
the
grace
receyued
shall
decay
.
Amongst
all
the
rest
of
the
meanes
the
Lord
hes
appoynted
for
continuance
of
grace
,
earnest
prayer
to
God
is
an
especiall
meane
.
So
as
thou
wouldst
haue
thy selfe
standing
in
grace
,
pray
euer
for
grace
,
for
there
is
no
moment
,
but
we
are
readie
to
fall
away
,
except
the
Lord
hold
vs
vp
.
The
meane
to
entertaine
grace
,
is
,
earnest
prayer
.
The
Lord
holde
vs
vp
and
let
vs
not
fall
:
but
if
the
meane
be
not
vsed
,
fall
shall
we
,
thogh
all
the
world
had
said
the
contrair
.
It
is
to
be
marked
farther
.
He
sayes
,
in
our
prayers
.
As
hee
would
say
,
in
our
daylie
prayers
we
are
accustomed
to
pray
to
God
;
in
our
daylie
prayers
we
forget
you
not
,
but
we
remember
you
.
Marke
this
,
Brethren
.
He
is
not
meete
to
pray
for
others
,
that
can
not
pray
for
himselfe
,
nor
hes
no
acquaintance
nor
accesse
to
God
.
Who
can
solist
for
any
man
,
when
he
hes
no
accesse
to
him
whom
hee
folists
?
Canst
thou
pray
for
me
to
my
God
,
and
thou
haue
no
accesse
to
him
?
He
who
will
pray
for
others
,
must
be
well
acquainted
with
God
,
and
haue
a
daylie
accesse
to
him
.
And
how
sweete
a
thing
is
it
to
haue
familiar
accesse
to
him
?
for
all
the
joy
of
the
world
is
not
comparable
to
that
joy
,
which
the
soule
findes
when
it
is
exercised
with
the
Lorde
familiarlie
:
for
when
thy
heart
is
with
him
,
no
doubt
he
is
with
thee
.
Alasse
,
beastlie
man
,
fy
on
thee
that
euer
thou
was
borne
,
and
thou
haue
not
that
sweete
sense
of
joy
that
flowes
from
the
meditation
on
the
Lord
:
wilt
thou
let
thy
soule
be
euer
stupide
and
senslesse
?
wilt
thou
neuer
be
a
Citizen
of
Heauen
,
expecting
for
the
glorious
comming
of
Christ
,
but
ay
ly
as
a
sowe
,
muzling
and
grountling
vpon
the
earth
?
wilt
thou
neuer
look
vp
with
thy
eyes
to
Heauen
?
wilt
thou
ay
be
looking
down
?
If
thou
doe
so
thou
shalt
fall
down
at
last
to
that
euerlasting
damnation
.
The
Lord
raise
vs
vp
,
for
heauy
are
we
:
we
are
dead
lumps
ay
tending
downward
&
can
get
no
rising
vp
:
the
Lord
raise
vp
our
soules
therfore
to
heuen
.
Now
followes
the
cause
wherefore
he
rejoyses
with
them
,
in
the
next
verse
.
Without
ceasing
,
remembring
your
effectuall
faith
.
That
is
one
,
and
diligent
loue
;
that
is
two
:
the
third
is
,
and
the
patience
of
your
hope
in
the
Lord
Iesus
Christ
,
in
the
sight
of
God
,
euen
,
our
Father
.
Heere
,
brethren
,
not
to
escape
the
wordes
,
I
see
,
first
,
an
vncessant
and
perfite
remembrance
of
the
graces
,
God
hes
geuen
his
people
,
as
Faith
,
Charitie
and
Patience
.
I
see
,
then
,
in
the
example
of
Paul
,
Siluanus
and
Timotheus
,
that
,
in
the
memorie
and
heart
of
the
godlie
,
the
graces
of
God
showen
,
eyther
on
themselues
,
or
others
,
makes
a
deepe
impression
;
when
they
see
the
graces
of
God
,
they
take
a
deepe
apprehension
of
them
.
In
the
wicked
it
is
otherwise
:
let
God
raine
down
graces
from
Heauen
on
them selues
and
others
also
,
as
they
come
,
so
they
goe
,
they
remember
neuer
a
good
turne
doen
to
them
.
Now
,
on
this
remembrance
followes
prayer
,
they
remember
with
joy
,
euer
praying
,
remembring
by
night
,
euer
praying
,
remembring
by
day
,
euer
praying
,
at
lest
,
in
the
hart
,
if
not
outwardly
in
words
.
Marke
it
:
a
man
that
would
pray
wel
to
God
,
must
be
of
a
good
remembrance
:
would
thou
pray
well
?
remember
well
:
Prepare
thee
to
pray
,
by
remembrance
of
the
blessings
of
God
and
pray
then
.
What
matter
hast
thou
of
prayer
,
when
thou
remembers
not
his
blessings
?
So
,
all
tends
to
this
;
that
,
thou
be
carefull
to
remember
the
blessings
of
God
:
and
as
thou
remembers
,
say
,
Lord
,
I
thanke
thee
for
that
blessing
.
I
tell
thee
,
the
losing
of
remembrance
of
the
grace
of
God
,
showne
to
thee
and
others
,
hes
lost
many
graces
to
thee
:
if
thou
remember
not
the
graces
bygone
,
and
be
not
thankfull
for
them
,
the
grace
of
God
will
grow
narrow
,
and
become
barren
and
turne
away
from
thee
.
Now
to
come
to
the
end
shortlie
,
let
vs
touch
the
cause
of
this
joy
;
first
here
are
thre
graces
of
god
that
comes
to
the
Thessalonians
,
Causes
of
thanks
giuing
faith
,
hope
&
charity
wherfore
Paul
thankes
God
in
their
behalfe
,
to
witte
faith
,
charitie
and
hope
.
I
see
these
thre
graces
recounted
by
the
Apostle
in
other
places
:
in
the
1.
to
the
Cor.
cha.
13.
13.
And
now
sayes
he
,
abyds
thre
things
,
faith
,
hope
and
charitie
,
but
the
cheefest
of
of
those
is
charitie
,
because
when
the
rest
go
away
,
it
abides
in
the
life
to
come
:
in
these
thre
stands
the
perfection
of
the
life
of
a
christian
man
,
in
faith
towards
God
and
the
Lord
Iesus
:
begin
at
them
in
this
life
,
begin
at
God
&
Christ
his
Son
,
&
be
joyned
to
him
by
faith
:
then
come
on
to
loue
towards
thy
neighbour
,
loue
thy
neighbour
:
woe
to
thee
that
loues
not
thy
neighbour
:
thou
loues
not
God
if
thou
loue
not
thy
neighbour
.
And
because
our
life
is
not
here
,
but
it
is
hid
vp
with
God
in
Christ
,
thou
must
await
for
thy
life
in
him
,
and
so
comes
in
hope
,
hope
for
thy
life
in
him
:
these
thre
must
conuoy
&
accompany
thee
heer
,
till
thou
possesse
that
life
.
So
faith
is
the
beginning
of
grace
,
faith
joynes
thee
with
God
throgh
Christ
,
with
a
sweet
conjunction
,
whereby
all
flowes
out
of
him
to
thee
,
for
as
we
said
in
the
beginning
,
no
blessing
but
in
that
conjunction
with
him
.
Faith
brings
forth
charitie
,
the
bud
of
faith
is
charitie
;
and
there
is
such
a
sure
bond
betwene
faith
and
charitie
,
that
the
one
can
not
be
without
the
other
.
If
thou
say
,
thou
hast
faith
to
God
,
and
haue
not
loue
to
the
Church
,
&
the
rest
of
the
members
of
the
body
,
thou
art
a
lyar
.
Now
the
end
of
all
grace
in
this
life
,
is
hope
;
hope
of
saluation
and
glorie
,
grace
in
this
life
ends
in
hope
:
it
begins
at
faith
,
grows
in
loue
,
and
ends
in
hope
;
&
that
is
the
last
degre
,
it
goes
no
farther
:
for
as
to
saluation
,
thou
can
not
get
it
heere
;
the
farthest
thou
can
reach
to
,
is
to
hope
,
reaching
vp
to
heauen
,
expecting
that
glorie
that
is
appointed
to
thee
there
.
The
Apostle
recounting
the
armor
of
a
christian
man
.
1.
Thes.
5.
8.
ends
in
hope
,
he
begins
at
faith
,
&
then
to
loue
,
&
ends
at
hope
:
&
speaking
of
the
graces
we
haue
in
the
Gospell
,
as
temperance
,
righteousnes
and
godlines
;
Tit.
2.
13.
He
subjoines
:
Awaiting
for
that
hope
and
appearing
of
that
glorie
of
that
great
God
,
and
of
our
Sauior
Iesus
Christ
.
Where
ye
see
he
puts
on
hope
as
it
were
a
crowne
on
the
rest
of
the
graces
:
hope
,
I
say
,
is
the
last
of
all
the
graces
in
this
earth
,
and
we
can
go
no
farther
,
but
in
that
life
to
come
farewell
hope
:
for
we
shall
get
the
full
sight
and
fruition
of
all
the
graces
that
now
we
looke
for
:
my
eyes
shall
se
my
Sa●iour
the
Lord
Iesus
Christ
.
So
there
the
grace
of
graces
in
the
other
life
,
sight
:
for
we
liue
heerby
faith
,
and
not
by
sight
,
but
then
we
shall
get
that
full
sight
of
glorie
,
for
we
shall
se
him
as
he
is
.
1.
Ioh.
3.
2.
Yet
to
stick
to
the
words
:
he
sets
out
these
vertues
&
graces
,
not
simplie
,
but
,
he
descriues
some
one
way
,
some
another
way
:
and
so
,
he
cals
it
not
faith
,
but
,
effectuall
faith
,
or
,
working
faith
:
he
sayes
not
,
loue
simplie
;
but
,
a
diligent
and
labouring
loue
:
and
he
cals
it
not
hope
simplie
,
but
,
the
patience
of
your
hope
:
a
patient
hope
,
Faith
working
a
working
faith
,
a
laborious
loue
.
Now
,
let
vs
consider
the
exercises
of
euerie
one
of
them
.
Faith
hes
her
excerise
,
in
working
:
what
works
she
?
working
out
the
filth
of
nature
:
(
fy
on
the
foull
nature
of
men
&
wemen
)
:
so
,
that
,
the
exercise
of
faith
in
Iesus
,
is
in
cleansing
the
foull
heart
and
euerie
corner
of
it
.
And
therefore
,
in
the
chap.
15.
vers.
9.
of
the
Acts
,
faith
is
said
to
purge
the
heart
:
for
,
by
faith
,
Iesus
dwelles
in
the
heart
,
and
Christ
can
not
be
idle
,
hee
will
be
exercised
,
and
he
purges
out
the
foull
stinke
of
nature
that
lyes
hid
in
euerie
corner
of
the
heart
.
Hee
that
is
not
exercised
in
cleansing
of
his
heart
vtters
euidentlie
,
that
,
he
neuer
had
faith
,
say
what
he
will
.
This
is
the
worke
of
faith
.
Now
,
Charitie
is
laborious
.
to
come
to
Charitie
.
Faith
is
exercised
inwardlie
,
in
the
hart
,
Charitie
is
exercised
outwardlie
,
in
the
hand
,
and
can
not
be
idle
:
labouring
,
not
for
her selfe
,
but
,
for
me
and
thee
,
and
those
,
that
are
about
her
,
and
he
who
hes
charitie
,
or
,
he
should
not
doe
good
to
his
neighbour
,
he
will
rather
want
his
hand
:
fy
on
them
,
who
will
not
worke
with
their
hands
,
to
helpe
others
.
This
land
is
full
of
idle
men
,
&
so
,
it
can
not
be
without
judgement
,
thowsands
going
idle
,
in
all
parts
,
and
how
can
charitie
be
keeped
,
without
labour
?
if
thou
were
a
Lord
,
put
to
thy
hand
,
and
call
to
God
,
for
to
sanctifie
thy
labour
,
it
is
vanitie
to
sit
idle
,
put
to
thy
hand
and
doe
good
to
thy selfe
,
or
,
some
others
,
or
,
else
,
sore
shall
that
count
be
,
that
thou
shall
make
.
Now
,
come
to
hope
.
What
is
sho
doing
?
She
is
bound
vnder
the
Crosse
,
lying
in
patience
,
looking
for
that
glorious
reuelation
of
God
:
Hope
patient
.
I
tell
thee
,
either
be
exercised
in
suffering
for
the
glorious
appearance
of
Iesus
christ
or
else
thou
shalt
lose
hope
:
for
as
concerning
hope
she
must
be
a
sufferer
;
for
it
is
said
,
It
behoued
vs
throgh
many
tribulations
to
enter
in
the
kingdome
of
God
.
Act.
14.
22.
So
thy
hope
that
awaits
for
the
kingdome
of
God
,
must
be
endewed
with
patience
,
otherwayes
,
if
it
be
not
joyned
with
patience
,
to
endure
tribulation
,
that
the
Lord
shall
lay
on
thee
thou
and
thy
hope
shall
both
●all
.
And
therfore
when
thou
thinkest
on
hope
,
joyne
euer
the
companion
thereof
,
pati●nce
to
it
.
〈◊〉
Rom.
8.
25.
with
hope
joynes
patience
.
Heb.
6.
15.
Abraham
awaited
patientlie
:
and
therafter
enioyed
the
promise
:
hope
on
,
indure
all
,
with
the
power
of
God
,
thou
shall
enjoy
all
,
and
preuail
:
for
hope
neuer
made
man
to
be
ashamed
,
hope
in
God
for
saluation
,
for
he
hath
promised
.
and
is
able
to
performe
:
and
hope
makes
not
ashamed
.
Rom.
5.
5.
Then
to
take
vp
this
matter
,
I
see
all
the
graces
of
God
are
quick
;
a
dead
grace
is
naught
,
all
are
liuelie
,
either
exercised
in
one
exercise
or
other
:
Faith
is
working
,
Charitie
is
laborious
,
Hope
is
suffering
,
each
one
hes
their
owne
exercise
and
therefore
let
not
an
ydle
bodie
that
is
not
exercised
in
sanctifying
of
the
heart
by
faith
,
of
the
hand
by
charitie
,
that
refuses
suffering
in
hope
,
let
him
not
thinke
he
hes
these
graces
of
God
.
Thou
that
hast
no
work
,
no
faith
,
no
laboring
,
no
charitie
,
thou
that
can
not
beare
patientlie
,
and
who
at
euerie
thing
comming
to
thee
art
readie
to
dispare
,
thou
that
can
not
ly
vnder
the
crosse
,
thou
hes
no
hope
.
And
therefore
as
thou
would
finde
grace
in
the
life
to
come
,
looke
that
thou
be
exercised
in
this
life
,
for
if
thou
be
not
exercised
heere
,
thou
shalt
enter
in
that
damnation
,
where
there
shall
be
no
end
of
thy
labour
:
&
thou
that
wil
be
exercised
in
faith
,
charitie
,
and
hope
,
assure
thee
in
the
life
to
come
,
thou
shall
not
be
pyned
with
worke
,
thou
shalt
cease
from
thy
labour
,
and
the
teares
shall
be
wyped
from
thy
eyes
,
all
paine
and
anguish
shall
be
put
away
.
Looke
then
how
ye
will
spend
a
moment
,
to
eschew
an
eternitie
,
if
thou
passe
thy
tyme
idle
,
and
do
no
good
heere
,
neither
to
thy selfe
,
nor
to
thy
neighbor
,
thy
labour
shall
endure
euerlastinglie
.
Thou
who
wilt
not
spend
a
moment
in
labour
,
looke
not
to
obtaine
rest
for
euer
.
In
the
end
of
the
verse
he
places
,
and
groundes
this
patient
hope
on
Iesus
Christ
;
there
is
her
ground
&
foundation
.
Looke
the
words
.
And
the
patience
of
your
hope
,
in
our
Lord
Iesus
Christ
,
in
the
sight
of
God
the
Father
.
The
faith
and
hope
being
begunne
on
Iesus
,
Hope
grunded
on
Christ
.
a
ground
immoueable
,
all
the
worlde
can
not
shake
it
.
He
setteth
to
her
witnesse
God
the
Father
:
He
must
be
witnesse
,
and
must
stand
looking
into
the
heart
,
to
see
what
sinceritie
is
in
the
heart
.
So
beside
the
patience
wherewith
hope
must
be
indewed
,
she
must
be
enarmed
to
dree
out
this
destinie
,
she
can
not
sustaine
trouble
,
except
she
be
grounded
.
The
ground
is
the
Lord
Iesus
,
immoueable
for
euer
:
who
is
able
to
shake
him
?
If
my
hope
be
set
on
Iesus
,
I
defye
all
the
worlde
:
shake
me
as
thou
wilt
,
no
more
nor
thou
is
able
to
moue
him
out
of
his
place
,
no
more
art
thou
able
to
moue
my
hope
out
of
my
hart
.
There
is
the
foundation
she
must
haue
.
Yet
more
,
she
must
haue
a
witnesse
,
&
he
who
hopes
must
hope
before
the
Father
:
for
the
Father
seeth
all
,
and
there
is
no
sinceritie
but
in
the
Spirit
of
God
;
and
thou
who
wilt
hope
,
consider
God
is
before
thee
looking
into
thine
heart
,
and
haue
him
euer
before
thy
eyes
:
otherwayes
,
thou
shalt
do
nothing
in
thy
life-tyme
sincerelie
,
but
all
thy
cogitations
,
motions
,
and
actions
of
thy
hand
are
all
in
hypocrisie
.
Therefore
when
thou
doest
any
thing
do
it
sincerelie
,
and
say
,
My
God
is
looking
on
me
:
and
therefore
Lord
prepare
my
heart
to
doe
it
sincerely
:
let
me
not
seeke
no
approbation
of
men
,
but
let
me
seek
the
approbation
of
thee
my
God
.
It
is
a
miserie
to
se
men
in
the
world
,
they
wil
steale
from
God
as
it
were
to
a
backside
,
because
they
can
not
abide
his
eye
:
euery
man
taketh
counsaile
,
at
it
were
,
to
hate
God
,
and
he
flyes
from
God
,
because
his
pleasure
is
in
hypocrisie
:
and
thou
vaine
man
likes
neuer
to
do
any
thing
in
sincerity
,
but
would
,
as
it
wer
,
●yle
thy
own
eyes
and
Gods
eyes
,
and
the
eyes
of
all
the
world
with
thy
counterfaite
falshood
:
therfore
as
thou
would
be
approued
in
conscience
,
flee
not
from
the
sight
of
God
,
but
craue
his
presence
,
that
light
may
come
from
him
&
lighten
thee
,
that
in
that
light
thou
may
walke
and
studie
to
be
acceptable
to
God
,
with
whom
thou
must
be
&
bid
all
this
world
farewell
.
Wo
to
them
that
studies
not
to
be
approued
of
God
,
&
gettes
not
that
approbation
in
their
consciences
.
To
this
God
the
Father
,
with
the
Son
and
the
holy
Spirite
,
be
all
praise
for
euer
.
AMEN
.
THE
SECOND
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
THESSA
.
CHAP.
1.
vers.
4.
5.
6.
4.
Knowing
,
beloued
brethren
,
that
ye
are
the
elect
of
God
.
5.
For
our
Gospell
was
not
vnto
you
in
word
onely
,
but
also
in
power
,
and
in
the
holie
Ghost
,
and
in
much
assurance
,
as
ye
know
after
what
maner
we
were
among
you
for
your
sakes
.
6.
And
ye
became
followers
of
vs
,
and
of
the
Lord
,
and
receyued
the
word
in
much
affliction
,
with
ioy
of
the
holie
Ghost
.
THE
last
day
,
Brethren
,
we
spake
of
the
first
part
of
this
Epistle
,
written
to
the
Thessalonians
,
to
witte
,
the
salutation
that
the
Apostle
,
with
Siluanus
and
Timotheus
directs
to
them
.
We
entered
in
the
second
part
,
which
continewes
the
congratulation
,
wherein
he
rejoyses
together
with
them
,
for
the
graces
of
God
bestowed
on
them
:
geuing
God
the
glorie
of
all
,
making
him
the
chiefe
Author
of
all
grace
:
Namelie
,
for
their
faith
which
is
imployed
in
clensing
and
purifying
their
hearts
,
for
their
loue
and
charitie
,
which
was
imployed
in
laboring
with
painefulnesse
for
their
brethren
and
nighbours
,
to
their
profite
and
well
:
and
last
,
for
their
hope
,
which
was
imployed
in
suffering
,
and
taking
things
patientlie
,
grounded
on
the
Lorde
Iesus
Christ
;
hauing
God
the
Father
for
an
witnesse
of
her
sinceritie
.
This
far
for
the
matter
going
before
.
Now
followes
in
the
fourth
verse
,
an
other
cause
of
this
thankes-geuing
to
God
,
and
of
this
rejoysing
:
a
more
effectuall
cause
nor
any
that
was
named
yet
:
their
eternall
election
before
all
worlds
.
All
the
graces
told
before
were
in
tyme
,
but
,
as
for
this
election
,
it
is
before
all
tyme
,
from
all
eterni●e
:
Vpon
this
,
as
vpon
a
foundation
,
all
grace
that
is
receyued
by
vs
in
tyme
is
grounded
,
as
ye
would
ground
an
house
vpon
an
fondation
:
None
getteth
faith
,
but
those
that
are
chosen
of
God
from
all
eternitie
:
None
true
loue
,
but
those
whom
God
loueth
from
all
eternitie
:
None
hope
of
lyfe
,
but
those
who
are
chosen
of
God
from
all
eternitie
:
So
all
grace
geuen
in
tyme
,
is
grounded
on
this
ground
of
election
that
was
before
all
tyme
.
But
to
come
to
the
words
:
Knowing
(
saith
the
Apost.
)
brethren
beloued
of
God
,
your
election
.
He
styles
them
brethren
first
,
then
he
calleth
them
beloued
of
God
(
for
,
I
lyke
that
reading
best
.
)
The
second
is
the
cause
of
the
first
.
Because
they
are
beloued
of
God
,
therefore
they
are
Brethren
to
him
,
to
Timothie
,
and
to
Siluanus
:
Marke
this
.
Note
.
Whom
God
loueth
and
vpon
whom
he
powreth
forth
his
grace
,
as
he
did
on
these
Thessalonians
,
we
are
bound
to
loue
them
,
to
powre
out
our
affections
vpon
them
,
to
call
them
Brethren
in
Iesus
Christ
,
to
speake
kindlie
and
louinglie
to
them
:
for
,
the
graces
of
God
we
see
in
men
,
hes
force
to
conciliate
the
loue
of
men
;
so
that
,
men
when
they
see
them
in
others
are
bound
of
dewtie
to
loue
them
.
If
thou
see
the
grace
of
God
in
any
man
;
thou
art
bound
to
loue
the
man
for
the
grace
,
as
thou
would
vtter
thou
louest
God
,
the
geuer
of
the
grace
.
The
loue
thou
carries
to
a
man
for
the
graces
of
God
thou
sees
in
him
,
vtters
the
loue
thou
carries
to
God
the
geuer
.
Then
we
should
learne
to
craue
grace
,
to
vtter
holie
affections
to
them
to
whom
the
Lord
hath
geuen
his
graces
,
and
that
,
for
the
graces
God
hath
bestowed
on
them
.
But
to
go
forward
.
The
next
thing
heere
that
Paul
vtters
,
is
a
knowledge
of
their
election
.
Knowing
your
election
,
sayeth
he
.
This
is
a
farre
sight
.
Then
it
is
true
,
brethren
,
the
godlie
who
are
able
through
the
Spirite
of
discretion
,
to
take
vp
the
grace
of
God
in
others
,
they
haue
a
great
insight
,
yea
euen
to
the
eternall
election
,
and
predestination
to
that
life
and
glorie
,
wherevnto
they
are
appointed
,
and
they
will
vtter
an
wonderfull
assurance
thereof
.
(
For
the
word
signifies
,
Knowing
perfitelie
your
election
)
Indeed
a
man
will
haue
a
greater
certaintie
of
his
own
election
,
then
of
the
election
of
any
other
,
because
the
warrand
of
his
owne
election
is
within
him
in
his
owne
heart
;
Tokens
of
election
.
his
heart
is
stamped
therewith
:
he
findes
the
seale
thereof
in
his
owne
conscience
:
as
for
the
election
of
others
,
it
is
onelie
outward
,
as
in
his
actions
and
behauiour
:
by
the
eye
of
the
godlie
,
by
the
words
of
the
godly
and
the
works
of
the
godlie
,
and
such
like
thinges
the
visible
tokens
of
the
mercie
of
God
in
men
is
showen
:
and
so
the
Lord
makes
by
some
outward
tokens
their
election
from
all
eternitie
to
appeare
.
There
are
two
things
,
whereof
it
is
verie
hard
to
judge
vpon
,
and
to
vtter
assurance
of
:
the
first
is
the
eternall
election
of
others
:
the
other
is
,
the
perseuerance
of
others
in
grace
to
the
end
:
the
one
bygone
from
all
eternitie
,
the
other
to
come
to
the
end
.
It
is
very
hard
to
judge
of
these
two
,
in
other
men
especiallie
:
Yet
I
see
the
Apostle
takes
on
him
to
judge
of
both
,
and
he
vtters
an
assurance
of
both
.
Ye
see
in
this
place
,
he
knowes
the
election
of
the
Thessalonians
.
In
the
Epistle
to
the
Philippians
1.
6.
he
is
perswaded
,
that
he
who
had
begun
with
them
(
which
is
God
)
would
perfite
the
worke
he
had
begun
,
to
the
comming
of
Christ
,
that
is
,
that
they
should
perseuere
in
the
grace
they
had
receyued
vnto
the
end
.
The
ground
of
all
was
,
because
of
the
grace
of
God
he
saw
in
tyme
of
the
Thessalolians
and
Philippians
:
therefore
he
knowes
perfitelie
the
Thessalonians
is
elected
,
and
is
assured
the
Philippians
will
perseuere
and
stand
in
grace
.
So
all
tends
to
this
,
the
grace
of
God
bestowed
on
any
(
if
we
sawe
but
a
sparke
of
grace
in
them
)
should
euer
moue
vs
to
judge
charitablie
,
that
those
persons
are
the
elect
of
God
,
and
will
stand
and
perseuere
in
grace
to
the
end
.
Away
then
with
hard
judgements
of
men
.
More
then
this
(
Brethren
)
ye
see
the
Thessalonians
are
elected
:
yet
he
prayes
for
them
,
Making
mention
(
sayeth
he
)
of
you
in
our
prayers
.
Election
no
impediment
to
prayer
.
And
for
this
same
cause
;
knowing
that
ye
are
elected
.
Marke
this
.
The
election
of
God
,
that
sure
ground
and
foundation
of
lyfe
and
saluation
,
prejudges
not
prayer
.
Therefore
,
say
not
,
I
am
elected
,
my
saluation
can
not
faile
,
saued
must
I
be●
therefore
,
what
needs
me
to
pray
my selfe
,
or
cause
any
other
pray
for
me
?
No
,
by
the
contrair
,
say
,
I
am
elected
,
therefore
,
I
will
pray
:
ye
are
the
elect
,
therefore
,
I
will
pray
for
you
:
that
is
Paule
reason
.
For
,
as
saluation
,
and
life
is
predestinate
and
appointed
by
God
,
so
are
the
meanes
of
saluation
appointed
by
God
,
which
thou
must
vse
,
if
euer
thou
wouldst
attaine
to
lyfe
,
notwithstanding
of
thy
election
.
And
among
all
the
rest
of
the
meanes
,
Prayer
is
one
:
thou
who
art
chosen
to
life
,
prayers
is
a
meane
to
thee
,
to
be
vsed
before
thou
come
to
life
:
Pray
must
thou
,
and
others
must
pray
for
thee
,
or
else
,
thou
was
neuer
chosen
to
lyfe
.
There
was
neuer
man
chosen
to
life
from
all
eternitie
;
but
the
Lord
appoynted
that
he
should
vse
prayer
;
also
God
ordained
that
he
should
liue
in
holinesse
,
and
worke
good
workes
,
which
is
an
other
meane
must
be
vsed
.
Ephes.
2.
10.
For
,
if
prayer
be
not
vsed
,
if
hee
liue
not
holie
,
if
he
liue
without
loue
,
without
charitie
and
goode
workes
,
if
he
continewe
so
to
the
end
,
he
shall
finde
that
he
was
neuer
chosen
.
Now
in
the
next
verse
,
he
falles
to
and
proues
their
election
:
he
vtters
not
this
assurance
of
their
election
without
goode
warrands
.
There
are
two
arguments
in
the
text
.
The
first
is
,
from
that
vertew
and
power
he
founde
in
himselfe
,
while
he
preached
to
them
.
The
other
is
,
from
the
effectualnesse
and
force
of
his
Ministrie
in
them
.
The
first
is
in
Paul
himselfe
,
the
second
in
the
Thessalonians
:
the
first
is
contained
in
these
words
.
For
,
sayes
he
,
our
Gospell
,
that
is
the
Euangell
preached
to
you
,
the
Gospell
of
God
:
(
there
is
no
Preacher
but
he
may
take
it
and
call
it
his
Gospell
,
and
except
thou
be
saued
by
it
,
as
it
is
the
Gospell
ministered
by
the
Preacher
,
thou
shalt
neuer
get
saluation
:
Wilt
thou
goe
to
God
immediatlie
,
and
not
heare
of
them
,
but
contemne
them
thou
shalt
neuer
be
saued
.
It
is
Paul
and
Peters
Gospell
,
and
the
Gospell
of
the
preachers
of
it
,
ere
it
serue
to
thy
well
(
this
by
the
way
.
)
This
Gospell
stoode
not
in
bare
language
and
words
onelie
,
but
also
in
power
.
As
he
would
say
:
when
I
preached
to
you
,
I
vttered
the
Gospel
in
libertie
and
power
,
and
therefore
vpon
the
graces
and
power
I
found
in
my selfe
in
vttering
the
Gospell
to
you
,
I
gather
,
they
to
whom
I
preached
are
chosen
of
God
.
Then
brethren
:
when
the
Lord
sends
out
men
to
preache
in
power
,
it
is
neuer
in
vaine
;
but
it
is
a
sure
argument
amongst
them
to
whom
they
are
ent
,
there
are
some
chosen
of
God
to
life
euerlasting
:
and
the
man
who
finds
himselfe
sent
out
with
power
to
preache
the
Gospell
,
he
may
say
certainlie
,
there
is
some
I
preach
to
chosen
.
Who
will
send
out
a
reaper
except
there
be
some
haruest
to
be
reaped
?
Will
the
Lord
send
out
a
man
instructed
with
power
to
any
place
,
except
there
be
some
to
be
win
to
him
there
.
The
Lord
sayes
Matth.
9.
37.
38.
The
haruest
is
great
,
it
is
comming
to
maturitie
,
but
the
laborers
are
few
:
therefore
pray
the
Lord
of
the
haruest
to
send
out
reapers
.
And
euerbefore
any
man
be
sent
out
to
preache
,
the
men
to
whom
he
is
sent
are
rype
to
be
instructed
,
so
that
he
is
sent
out
to
gather
them
in
to
the
barn-yarde
.
And
by
the
contrair
,
when
God
takes
away
graces
,
and
drawes
away
power
from
preachers
,
when
he
lets
them
vtter
nothing
but
dead
and
emptie
talke
without
power
,
or
when
he
closes
mens
mouthes
to
speake
,
it
is
a
token
that
the
nomber
of
the
chosen
is
growing
narrow
,
and
the
Church
is
begun
to
be
barren
.
Well
,
go
this
Ministrie
away
,
and
if
this
power
be
taken
away
from
vs
to
an
other
part
,
there
was
neuer
a
surer
argument
of
the
drawing
in
of
the
godlie
in
a
narrow
bounds
then
this
is
,
and
that
the
remanent
are
left
onelie
as
miserable
catiffes
appointed
to
damnation
.
What
auailes
this
life
and
al
that
we
haue
,
if
we
misse
that
glorie
to
come
.
In
all
our
proceedings
,
looke
what
serues
for
the
life
to
come
;
for
all
our
liues
will
away
,
our
life
is
not
heere
:
this
death
temporall
is
not
death
;
this
life
temporall
is
not
life
,
but
death
eternall
is
death
,
and
life
eternall
is
life
.
But
to
come
to
the
words
,
and
marke
them
.
For
our
Gospell
saieth
he
,
was
not
vnto
you
in
wordes
onelie
,
but
in
power
.
Then
it
is
not
preaching
in
wordes
onelie
that
workes
saluation
.
I
see
there
are
two
sortes
of
preachings
:
some
preachings
in
wordes
onelie
,
as
these
Orators
who
preached
to
the
Corinthians
for
inuy
of
Paul
,
had
nothing
but
wordes
.
There
he
sayeth
.
When
I
come
I
will
cognosce
these
men
,
not
in
their
wordes
,
but
in
their
power
(
if
they
haue
anie
)
for
the
Kingdome
of
God
standes
not
in
wordes
,
but
in
power
of
the
Spirite
.
1.
Corinth.
4.
19.
20.
There
is
an
other
preaching
of
the
Gospell
,
not
in
wordes
onelie
,
but
with
wisdome
and
power
.
Theefore
seeing
this
difference
is
in
preaching
,
that
some
preachinges
are
in
wordes
onelie
,
and
some
preachings
in
wordes
with
power
,
I
must
confesse
the
cause
wherefore
there
is
onelie
wordes
without
power
geuen
to
the
teachers
,
is
oft
tymes
not
onelie
in
the
people
themselues
,
although
they
be
wicked
,
but
in
the
preacher
that
vtters
nothing
but
wordes
without
power
,
to
worke
into
the
hearts
of
the
hearers
.
Therefore
he
that
speakes
in
the
name
of
the
Lord
,
looke
that
he
haue
power
,
and
aske
power
of
God
,
that
his
words
may
be
effectual
in
the
hearts
of
the
hearers
to
saluation
,
or
else
let
him
holde
him
silent
.
Either
seeke
that
power
of
God
may
be
joyned
with
words
,
or
else
close
thy
mouth
,
and
speake
not
one
word
in
the
name
of
the
Lord
.
This
power
is
not
gotten
lightlie
,
looke
to
the
groundes
of
this
power
:
Paul
sets
them
down
heer
.
In
the
holie
Spirite
,
there
is
one
,
and
in
full
assurance
,
there
is
an
other
.
The
first
,
the
preaching
of
the
Spirite
:
2.
groundes
of
power
in
preaching
the
second
,
a
full
assurance
that
is
in
the
heart
of
man
that
speaks
to
the
hearers
.
Looke
that
he
haue
assurance
in
his
owne
heart
,
that
remission
which
he
preaches
to
others
is
gotteu
to
himselfe
.
Is
he
promising
life
to
the
people
?
looke
that
he
haue
assurance
that
that
lyfe
is
in
him
.
The
first
and
chiefe
ground
of
all
power
is
the
holie
Spirite
of
Christ
:
if
the
Spirite
of
Christ
speake
not
,
but
onlie
the
spirite
of
man
,
the
humane
power
in
the
teacher
,
there
shall
be
no
power
,
no
vertew
in
that
word
to
edifie
.
And
therefore
Paul
1.
Cor.
chap.
2.
vers.
13.
when
he
hes
spoken
of
the
mysterie
of
Christ
,
which
the
wisdome
of
the
worlde
could
not
comprehende
,
he
subjoynes
,
The
which
we
speake
not
with
speaches
,
and
wordes
,
which
the
wisdome
of
man
teaches
,
but
with
wordes
,
which
the
holie
Spirit
teaches
vs
,
ioyning
spirituall
words
with
spirituall
matters
.
By
the
which
words
he
meanes
plainly
,
that
except
the
Spirit
of
Christ
be
the
principall
speaker
of
a
spirituall
matter
,
be
the
matter
neuer
so
true
of
it selfe
,
it
shall
haue
no
power
,
yea
farther
in
the
1.
cha.
v.
17.
he
saieth
,
the
preaching
of
Christ
,
with
the
wisdom
of
words
&
humane
eloquence
makes
the
crosse
of
Christ
ineffectual
.
1.
Cor.
2.
5.
he
saieth
,
that
faith
stands
not
in
the
wisdom
of
men
and
therfore
,
who
euer
teaches
in
the
name
of
christ
,
let
him
beg
earnestlie
that
that
holy
Spirite
may
be
in
the
heart
,
to
tune
the
heart
;
may
be
in
the
tongue
,
to
tune
the
tongue
,
that
the
matter
and
words
that
he
vtters
may
both
be
of
the
holie
Spirite
.
It
is
a
dangerous
thing
to
a
man
to
speake
in
the
name
of
the
Lord
,
except
first
he
pray
and
say
,
I
am
going
to
this
place
,
Lord
giue
me
matter
,
giue
me
words
,
and
let
not
the
speach
be
so
much
my
speache
,
as
the
speache
of
thy
Spirite
in
my
heart
.
If
the
Spirite
be
in
thy
heart
,
he
will
speake
,
but
if
he
be
out
of
thy
heart
,
it
will
be
the
voice
of
a
man
onelie
.
No
,
nothing
will
conuert
men
,
but
that
which
comes
of
the
Spirit
.
A
natural
eare
may
take
pleasure
to
heare
a
naturall
thing
,
a
naturall
heart
to
speak
of
a
naturall
matter
:
but
a
spirituall
eare
and
hart
wil
take
pleasure
in
a
spirituall
matter
,
which
comes
from
the
heart
of
a
spirituall
man
.
Now
to
come
to
the
second
ground
of
this
power
:
It
is
the
full
assurance
of
grace
and
mercie
,
that
he
preaches
by
his
own
feeling
,
he
speaks
nothing
but
of
faith
and
particular
assurance
:
a
generall
assurance
is
naught
;
for
before
I
preache
the
grace
of
Christ
,
I
must
seeke
my
warrand
in
my
heart
,
that
that
grace
,
righteousnes
&
life
I
teach
,
is
setled
in
my
minde
,
and
vpon
this
assurance
I
must
speake
to
others
;
and
if
the
speaker
(
albeit
the
grace
were
neuer
so
good
)
haue
not
in
his
heart
an
assurance
of
that
grace
,
all
his
words
will
be
vnsauory
words
.
So
he
must
striue
alwayes
to
participate
of
that
grace
he
teaches
to
you
,
either
in
teaching
,
or
before
.
Dauid
sayes
I
beleued
and
therefore
I
spake
.
Psal.
116.
10.
And
Paul
sayes
,
We
beleue
to
ryse
againe
,
and
to
be
joyned
to
Christ
,
and
therfore
we
speake
.
2.
Cor.
4.
13.
As
he
would
say
,
I
am
speaking
to
you
of
the
rysing
of
the
bodie
,
but
all
this
comes
of
an
assurance
in
my
hart
,
that
this
bodie
of
mine
shall
be
dissolued
,
and
at
that
last
day
shall
liue
,
and
be
glorified
:
and
vpon
this
assurance
of
mine
,
I
preache
to
you
this
resurrection
.
All
tends
to
this
:
He
who
speakes
of
God
to
vs
would
be
a
man
,
that
in
his
owne
heart
hes
a
full
assurance
of
grace
:
and
aboue
all
men
,
a
Minister
that
stands
vp
and
speaks
to
others
,
shoulde
haue
this
assurance
,
and
shoulde
seeke
all
warrandes
of
his
owne
saluation
.
And
of
the
assurance
of
his
heart
,
he
should
speake
and
say
:
Because
I
haue
felt
remison
of
sins
in
Christ
Iesus
,
and
lyfe
in
him
,
therefore
I
may
assure
you
of
them
in
him
,
if
ye
earnestlie
by
faith
seeke
them
.
So
look
that
none
that
is
faithles
,
on
pain
of
his
life
stand
vp
to
vtter
one
word
in
the
name
of
Iesus
,
to
offer
life
,
or
remission
of
sinnes
▪
his
speaking
is
but
like
the
clattering
of
a
Parocket
,
his
heart
is
dead
,
and
his
head
onelie
sounds
.
The
Apostle
sayes
,
Because
I
am
assured
in
my
heart
of
this
,
therfore
I
spake
with
a
great
libertie
Then
there
are
the
two
groundes
:
first
,
the
holie
Spirite
:
secoundlie
,
the
assurance
;
if
these
two
be
of
necessitie
the
worde
must
be
profitable
:
and
thogh
a
man
can
not
get
the
ful
measure
of
these
two
;
well
is
he
that
can
sigh
and
say
,
Lord
giue
mee
an
assurance
in
my
heart
,
ere
euer
I
vtter
it
to
others
.
In
the
end
of
the
verse
,
he
takes
them
to
be
witnesses
of
his
doing
,
manner
of
speaking
,
and
power
they
saw
in
his
preaching
.
As
ye
know
after
what
manner
I
was
among
you
for
your
sake
.
As
ye
know
:
then
they
knew
the
power
.
So
brethren
,
there
will
be
no
Congregation
of
the
Lord
that
will
be
so
senslesse
and
dead
,
but
there
wil
be
some
that
will
haue
that
Spirite
of
discretion
in
them
,
know
who
speakes
with
power
,
and
who
not
.
Euerie
man
in
the
Congregation
will
not
haue
it
;
but
certainlie
in
all
congregations
there
will
be
some
that
will
know
emptie
words
,
and
discerne
them
.
And
therefore
let
euerie
man
that
speakes
in
the
name
of
the
Lord
,
speake
so
,
that
he
may
take
the
people
to
whom
this
discretion
is
geuen
to
be
witnesse
of
the
power
,
and
the
Spirite
where-with
he
preached
.
Now
all
this
is
for
their
cause
,
all
the
graces
Paul
had
,
was
for
their
cause
,
All
grace
is
giuen
to
men
for
the
Church
.
they
were
not
for
himselfe
:
Matter
,
word
,
power
,
spirite
,
all
was
for
their
cause
,
what
euer
grace
any
member
gets
,
all
is
gotten
and
geuen
for
the
whole
bodie
:
the
grace
that
the
eye
of
the
bodie
gets
,
the
grace
the
hand
gets
,
all
is
for
vpholding
the
bodie
and
if
the
Lord
had
had
no
other
regarde
,
but
of
the
hand
onelie
,
he
would
not
haue
geuen
it
the
grace
to
grip
.
So
is
it
in
the
bodie
of
Christ
:
for
if
he
had
not
had
an
other
respect
to
Paul
,
but
for
himselfe
onelie
,
he
had
neuer
receyued
these
graces
.
So
Iames
,
Peter
,
Iohn
,
&c.
all
their
graces
are
for
the
well
of
the
Church
.
The
Apostle
.
1.
Cor.
3.
21.
sayes
,
All
is
yours
,
whither
it
be
Paul
,
Apollos
or
C●phas
,
al
is
yours
,
and
ye
are
Christs
,
and
Christ
is
Gods
.
Then
the
man
that
hath
gotten
the
Spirite
,
and
excels
aboue
his
neighbours
in
graces
,
looke
that
in
pride
he
contemne
not
the
least
menber
of
the
bodie
;
the
eye
must
not
lightlie
the
foote
,
for
if
it
looke
to
the
skyes
and
let
the
foote
stumble
,
it
shall
perishe
it selfe
:
so
who
hes
gotten
great
graces
,
let
him
take
them
,
and
lay
all
down
at
the
feete
of
the
Church
,
and
distribute
them
to
the
well
of
the
Church
,
and
say
,
I
got
them
all
for
your
cause
.
The
Apostle
hauing
gotten
a
reuelation
and
assurance
,
he
sayeth
,
God
gaue
it
for
the
Church
.
So
when
thou
hast
gotten
any
grace
,
giue
it
out
to
the
Church
in
humilitie
,
whither
the
gift
be
spirituall
or
temporall
,
or
else
it
had
beene
better
thou
had
neuer
receyued
it
:
yea
,
let
a
King
bestow
all
his
graces
vpon
the
Church
,
for
his
calling
is
for
the
Church
,
and
except
there
wer
a
Church
,
there
should
not
be
a
King
:
woe
to
them
that
knowe
not
this
end
,
that
all
Kingdomes
and
policies
standes
for
the
well
of
the
Church
.
Daniel
tolde
Nabuchadnezar
an
heathen
King
,
that
his
Kingdome
was
for
the
standing
of
the
Church
.
The
Lord
oppen
the
eyes
of
men
,
to
se
that
they
do
their
duetie
in
their
vocation
,
that
at
that
last
day
they
may
be
found
to
be
members
of
that
bodie
.
To
goe
forward
,
the
Apostle
gathers
the
election
of
the
Thessalonians
:
first
,
from
that
power
he
had
to
vtter
the
word
,
&
that
for
their
cause
:
secondly
,
by
the
effectualnes
&
powerful
working
of
this
God
within
them
.
Brethren
,
if
the
power
that
God
hes
geuen
the
preacher
,
for
vttering
of
his
Gospell
for
their
well
,
be
an
argument
to
them
of
their
saluation
,
how
much
more
must
the
effectual
working
of
the
Gospell
be
an
argument
of
their
well
?
Ioyne
these
two
together
,
the
powerfull
preaching
of
the
Spirit
&
the
working
therof
,
these
two
makes
the
assurance
of
the
election
of
the
hearers
.
And
by
the
contrair
if
there
be
nothing
but
speaking
without
power
,
&
no
effectualnesse
in
the
heart
,
it
will
not
be
the
speaker
that
will
auaile
,
it
wil
be
ineffectuall
to
them
to
their
saluation
.
So
thou
must
finde
the
effectuall
working
of
the
Spirite
in
thee
,
which
must
be
thy
warrand
.
But
to
come
to
the
words
.
And
ye
are
become
followers
of
vs
,
and
of
the
Lord
,
and
receyued
the
word
in
great
affliction
,
and
with
ioy
of
the
holie
Ghost
.
These
are
the
words
:
ye
se
this
effectualnesse
in
the
Thessalonians
stands
in
imitation
and
following
,
not
so
much
of
him
,
as
of
the
Lord
,
of
whom
he
was
a
follower
.
Well
to
be
short
:
the
effectualnesse
of
the
Gospell
in
the
hearer
ye
fe
consists
in
the
imitation
of
the
speaker
,
when
the
hearer
imitates
in
lyfe
the
preacher
;
and
aboue
all
,
imitates
in
life
and
conuersation
the
Lord
Iesus
Christ
,
&
followes
Pastors
as
they
follow
the
Lorde
onelie
,
and
no
otherwise
.
If
then
the
effectualnesse
of
the
Gospel
in
the
people
,
stands
to
imitate
thee
,
looke
thou
that
there
be
matter
of
imitation
of
thee
,
looke
how
thy
mouth
speaks
,
looke
thou
speake
as
Christ
speaks
,
otherwise
speake
not
,
except
thou
may
say
as
Paul
sayes
,
when
he
hes
preached
to
the
people
,
ye
are
followers
of
me
,
I
am
made
a
guide
to
you
going
before
,
ye
are
followers
:
at
the
least
,
if
they
wil
not
follow
thee
,
look
that
thy
life
be
good
,
thogh
they
shold
run
away
,
go
thou
forward
in
the
way
of
life
.
Preaching
wil
not
do
the
turne
,
if
thou
be
not
a
light
going
before
the
people
,
all
thy
words
shall
do
no
good
,
and
thou
shalt
neuer
be
partaker
of
that
glorie
thou
speaks
of
.
Then
mark
againe
.
Wherin
stands
this
imitation
?
And
receyued
,
sayes
he
,
the
word
with
great
affliction
.
There
the
imitation
of
the
Preacher
,
not
only
in
receyuing
the
word
deliuered
by
him
,
not
onlie
by
following
him
in
doing
,
but
chieflie
by
following
him
in
suffering
affliction
.
Is
he
afflicted
for
the
delyuering
of
it
?
thou
that
receiues
it
follow
him
in
affliction
.
I
remember
Paul
in
the
second
Epist.
to
Timothie
.
Cha.
3.
v.
10.
11.
12.
where
he
layes
downe
many
things
in
himselfe
to
be
followed
,
but
chieflie
his
doctrine
,
maner
of
liuing
,
his
purpose
,
his
life
,
lenitie
,
patience
:
then
he
sayes
,
my
persecution
and
affliction
in
Christ
.
Now
he
sticks
on
this
last
,
&
he
specially
bound
Timothie
to
that
,
and
he
sayes
in
generall
(
as
it
were
to
euery
godlie
man
)
All
that
is
willing
to
liue
godlie
in
Christ
,
shall
suffer
affliction
,
&
thou
must
be
one
of
that
nomber
,
Timothie
.
Brethren
,
we
will
be
all
content
to
follow
in
doing
the
Pastor
.
Hes
he
faith
?
we
will
follow
his
faith
:
hes
he
any
other
thing
in
him
?
we
follow
him
in
it
:
but
when
it
comes
to
the
crosse
,
then
we
will
leaue
him
;
we
will
let
him
alone
:
no
,
if
it
were
Christ
himself
going
out
of
Ierusalem
to
Golgatha
wher
he
suffered
,
we
wil
let
him
go
all
alone
&
will
abide
in
Ierusalem
.
It
is
vaine
to
thinke
that
affliction
onlie
pertaines
to
the
speaker
,
and
not
to
the
hearers
.
The
Apostle
sayes
,
hauing
receyued
the
word
of
God
with
great
affliction
.
No
,
affliction
is
the
vnseparable
companion
of
the
Gospel
in
this
life
:
heares
thou
and
receiues
thou
the
word
,
make
thee
for
affliction
.
And
so
Paul
to
Timothie
makes
affliction
the
necessare
companion
of
the
Gospell
.
2.
Timoth
,
.
1.
8.
It
bydes
with
thee
heere
on
the
earth
with
a
crosse
on
the
backe
of
it
,
for
thou
shalt
not
brooke
it
without
a
crosse
.
Therefore
maruaile
not
at
this
affliction
,
for
it
is
a
meruaile
that
the
Gospell
should
haue
remainde
so
long
without
affliction
in
Scotland
,
and
all
this
affliction
in
Scotland
is
nothing
in
respect
of
other
parts
where
affliction
is
.
And
therefore
if
we
brooke
this
Gospell
,
looke
for
greater
afflictions
,
then
these
;
for
who
hes
striuen
yet
to
the
blood
,
for
the
libertie
of
the
Gospell
?
Now
in
the
last
words
,
with
the
affliction
he
joynes
the
holy
Spirite
,
An●●oy
sayes
he
,
of
the
holie
Spirite
.
Ye
receyued
the
Gospell
with
affliction
,
and
with
affliction
ye
receyued
joy
of
the
holie
Spirite
.
Ioy
of
the
holie
Spirite
ioined
with
affliction
.
Looke
how
surelie
affliction
is
the
companion
of
the
Gospell
;
as
surelie
is
the
joy
of
the
Spirite
the
companion
of
affliction
,
and
this
is
most
sure
,
that
the
affliction
of
the
Gospell
is
most
joyfull
.
aboue
all
other
things
in
the
world
.
A
man
that
suffers
as
an
euill
doer
,
a
man
that
suffers
for
theft
,
a
murtherer
that
suffers
for
murther
,
an
adulterer
for
adulterie
,
he
hes
no
joye
in
suffering
,
he
is
ashamed
and
hangs
downe
his
head
,
because
the
querrell
for
which
he
suffers
bringes
an
euill
conscience
:
theft
bringes
an
euill
conscience
,
murther
bringes
an
euill
conscience
,
adulterie
brings
an
euill
conscience
,
&
therfore
he
hes
no
joy
in
suffering
.
It
is
true
,
a
man
that
is
to
be
execute
for
his
his
euill
deedes
,
in
his
execution
will
rejoyce
,
but
marke
the
ground
.
It
is
it
not
the
euill
cause
that
bringes
that
joy
,
but
it
is
the
assurance
of
the
remission
of
sinnes
in
Christ
that
bringes
the
joy
:
the
euill
turne
bringes
euer
an
horror
of
conscience
:
but
when
one
suffers
for
Christ
and
the
Gospels
sake
,
there
is
joye
and
comfort
:
and
they
that
hes
suffered
for
Christs
sake
,
in
suffering
haue
greater
joy
in
the
spirite
,
nor
euer
they
had
in
the
fulnesse
of
their
pleasures
in
the
world
.
Peter
in
his
first
Epist.
1.
8.
sayes
,
In
the
midst
of
their
suffring
they
suffred
joyfully
:
when
there
is
a
good
conscience
,
when
men
suffer
for
Iesus
sake
,
there
was
neuer
joye
comparable
to
that
joy
,
it
is
such
a
joye
as
will
swalow
vp
al
paine
&
terror
.
Experience
of
this
we
haue
in
manie
godlie
Martyres
:
not
that
affliction
brings
joy
with
it
,
for
it
is
naturall
to
the
affliction
to
worke
sorrow
and
griefe
,
but
it
is
the
good
conscience
that
makes
joye
,
and
the
good
conscience
comes
of
the
good
cause
.
When
the
conscience
sayes
,
Thou
art
suffering
for
Christ
that
suffered
for
thee
,
and
be
assured
after
suffering
thou
shalt
be
glorified
,
ô
the
joye
that
that
man
shall
finde
!
The
Lord
giues
euerie
man
joye
that
suffers
any
thinge
lesse
or
more
for
Christ
:
the
furnisher
of
the
joye
is
the
Spirite
,
who
will
not
suffer
anie
persone
to
beare
anie
thing
for
Christ
,
but
he
will
giue
comfort
and
joy
therein
.
Brethren
,
ye
heare
it
commonlie
said
,
It
is
the
cause
or
the
querrell
,
and
not
the
paine
that
makes
the
martyre
:
the
paine
&
the
torment
,
were
they
neuer
so
greuous
will
not
make
a
man
a
martyre
:
the
ground
is
the
good
cause
&
quarrel
that
they
suffer
for
,
the
Gospel
&
Christ
.
But
I
say
farther
,
if
there
be
no
more
nor
the
cause
or
the
querrell
,
that
makes
not
martyrdome
,
if
when
thou
art
suffering
for
Iesus
sake
,
thou
hast
no
joy
,
no
patience
,
no
faith
and
tolerance
,
no
joye
in
the
holie
Spirite
,
and
reioyse
more
in
suffering
and
bonds
,
nor
he
that
goes
free
,
it
is
no
martyrdome
.
Ioyne
me
joye
and
the
good
cause
with
patience
in
torment
all
three
together
,
these
make
a
Martyre
.
Peter
sets
downe
the
rules
of
suffring
,
saying
.
Let
no
man
suffer
as
a
murtherer
,
as
a
theefe
,
as
an
euill
doer
,
or
as
a
busie
bodie
in
other
mens
matters
.
Then
he
subjoynes
,
If
anie
man
suffer
as
a
christian
for
a
good
cause
,
let
him
not
be
ashamed
therein
,
but
let
him
glorifie
God
.
1.
Epist.
4.
15.
16.
As
in
the
I.
Cha
V.
8.
he
sayes
,
They
haue
in
suffering
for
a
good
cause
a
ioy
●●speakable
and
glorious
:
So
here
he
forbids
them
to
be
ashamed
in
suffering
,
but
to
reioyce
and
glorifie
God
who
hes
called
them
to
that
honour
:
for
this
is
the
highest
honour
of
all
,
to
suffer
for
Christ
as
the
Apostles
did
.
Marke
all
these
grounds
:
These
examples
and
rules
commending
suffering
,
are
not
set
downe
in
vaine
:
and
let
none
thinke
to
be
a
christian
and
to
be
exeemed
from
suffering
.
Away
with
them
who
will
say
,
they
will
preach
and
receiue
the
word
gladlie
in
calmnes
,
but
they
will
haue
nothing
to
do
with
suffering
:
but
I
say
,
if
thou
prepare
thee
not
for
suffering
after
so
long
a
calmnesse
of
the
Gospell
,
the
end
shall
prooue
that
thou
shalt
curse
the
time
that
euer
thou
heard
the
Gospell
.
Therfore
in
purpose
let
vs
prepare
our selues
to
suffer
,
that
nothing
come
to
vs
vnawares
:
and
let
vs
say
when
we
rise
,
here
I
am
readie
,
if
it
please
thee
,
ô
Lord
,
to
lay
any
thing
on
me
for
the
Gospell
ere
euening
,
Lord
giue
me
grace
not
to
be
ashamed
;
but
to
suffer
in
joy
,
my
life
is
not
heere
,
but
my
life
must
be
laid
down
.
And
wel
is
him
can
be
this
way
prepared
and
lookes
for
greater
affliction
:
for
no
doubt
,
after
so
great
calmnesse
,
affliction
must
follow
,
and
all
our
suffering
is
but
childrens
play
yet
.
The
Lord
prepare
vs
for
it
,
and
make
vs
readie
when
he
pleases
to
visite
vs
.
To
this
God
be
all
praise
for
euer
.
Amen
.
THE
THRIDE
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
1.
vers.
7.
8.
9.
7
So
that
ye
were
as
ensamples
to
all
that
beleeue
in
Macedonia
and
Achaia
.
8
For
from
you
sounded
out
the
worde
of
the
Lord
,
not
in
Macedonia
and
in
Achaia
onelie
:
but
your
faith
also
which
is
towarde
God
,
spread
abroad
in
all
quarters
,
that
we
neede
not
to
speake
any
thing
.
9
For
they
themselues
shew
of
vs
what
maner
of
entring
in
we
had
vnto
you
,
and
how
ye
turned
to
God
from
idols
,
IN
this
part
of
this
Epistle
,
which
presentlie
we
haue
in
hand
:
ye
haue
heard
(
brethren
)
the
Apostle
rejoyses
together
with
the
Thessalonians
,
for
those
graces
of
God
,
which
he
vnderstood
and
knew
to
be
in
them
,
geuing
God
thanks
therefore
,
rendering
him
the
whole
glorie
thereof
.
The
graces
wer
,
as
ye
heard
,
namely
first
,
their
effectuall
faith
:
secondlie
,
their
laborious
loue
and
charity
:
thirdly
,
their
patient
hope
.
Then
he
comes
to
the
ground
of
all
these
graces
,
their
election
which
was
from
all
eternitie
,
vttering
an
assurance
of
their
election
and
of
the
chusing
of
them
before
the
world
was
made
.
The
grounds
of
his
assurance
of
their
eternal
election
wer
two
:
the
first
in
himself
:
the
second
in
the
Thessalonians
:
the
ground
in
himselfe
,
was
that
grace
of
God
,
that
libertie
,
that
power
which
he
had
in
preaching
Christ
when
he
came
among
them
,
which
assured
him
,
the
Lord
had
his
chosen
amongst
them
.
The
ground
in
them
was
a
faire
meeting
,
receiuing
the
word
,
&
that
with
affliction
;
as
he
deliuered
the
word
with
affliction
so
they
wer
followers
of
him
,
and
receiued
the
word
with
great
affliction
,
but
yet
with
joy
also
;
for
as
affliction
accompanies
the
word
,
so
the
joy
of
the
holie
Ghost
accompanies
the
affliction
.
This
shortlie
for
that
which
ye
haue
heard
alreadie
.
Now
to
come
to
the
text
we
haue
red
.
In
the
first
verse
therof
the
Apostle
amplifies
the
grace
that
God
had
geuen
to
them
in
receyuing
the
word
with
great
affliction
:
yea
(
saith
he
)
yee
haue
receiued
the
word
with
such
affliction
that
ye
were
examples
to
all
that
beleeued
in
Macedonia
,
that
is
,
in
the
countrie
round
about
you
:
(
for
Thessalonica
where
they
dwelt
,
it
was
chiefe
Cittie
in
Macedonia
,
)
and
not
onelie
were
ye
examples
to
them
in
Macedonia
,
but
to
them
in
Achaia
,
that
is
in
the
countrie
next
adjacent
to
Macedonia
:
so
that
euen
as
the
Thessalonians
in
patience
and
grace
followed
Paul
,
who
was
the
teacher
of
grace
to
them
:
so
the
Thessalonians
wants
not
their
owne
followers
:
all
those
that
beleued
in
Macedonia
and
Achaia
followes
them
as
examples
of
faith
,
patience
,
&
al
graces
.
Marke
it
,
Paul
goeth
before
them
in
good
example
,
they
againe
go
before
al
the
Macedonians
&
those
of
Achaia
in
their
good
example
.
Then
ye
see
examples
of
life
hes
great
force
,
Examples
are
forcible
.
either
to
well
doing
or
euil
doing
:
for
wel
doing
&
euil
doing
in
this
world
come
for
the
most
part
by
example
&
imitation
following
others
:
a
good
man
wil
follow
a
good
man
,
a
wel
doer
wil
follow
a
wel
doer
,
a
thefe
wil
follow
a
theefe
,
&
a
murtherer
wil
folow
a
murtherer
:
they
that
are
inclinde
to
harlotrie
and
filthines
will
follow
them
that
exercise
harlotrie
and
filthines
:
so
they
that
intend
to
haue
grace
will
followe
them
that
are
gratious
,
they
who
doe
long
and
thirst
for
heauen
wil
follow
them
whome
they
thinke
to
be
going
to
heauen
:
they
that
will
run
to
wickednes
will
run
to
hell
after
them
that
runne
before
them
thereto
:
so
that
our
well
and
woe
stands
greatlie
in
imitation
of
others
:
and
therefore
,
he
who
walks
let
him
take
head
to
euerie
foote-step
,
especiallie
he
that
is
in
any
high
rowme
,
in
the
sight
of
the
people
,
let
him
take
good
head
to
his
walking
,
and
to
euerie
foote
he
sets
down
,
how
he
goes
,
where
he
goes
,
what
he
is
doing
:
for
certainlie
,
he
shall
not
goe
alone
:
walks
he
well
?
he
shall
haue
followers
:
walks
he
euill
?
he
shall
haue
followers
:
falles
he
in
the
myre
?
moe
shall
fall
with
him
:
breaks
he
his
neck
?
some
shall
follow
him
who
shall
break
their
necks
with
him
:
stands
he
vpright
?
moe
shall
follow
him
and
stand
vpright
.
Therefore
the
Apostle
doubles
ouer
the
precept
,
Walke
wiselie
,
walke
circumspectlie
.
Eph.
5.
15.
17.
Colloss.
4.
5.
Each
foote
thou
sets
to
the
earth
,
looke
where
thou
sets
it
,
and
looke
who
followes
thee
.
And
Christ
sayes
.
Matth.
18.
7.
Woe
be
to
that
man
by
whom
offence
commeth
,
that
is
,
that
walks
not
warelie
but
runnes
himself
to
destruction
,
and
drawes
men
and
wemen
thereto
.
This
is
a
world
wherein
men
had
need
to
take
head
to
their
walking
:
God
graunt
that
they
who
are
in
high
rowmes
,
may
take
head
to
their
walking
,
for
they
that
goes
before
others
may
saue
many
,
if
they
walke
well
;
and
may
lose
many
by
their
walking
and
going
in
wickednesse
,
if
they
walke
euill
.
Farther
marke
.
Who
are
these
that
followes
the
Thessalonians
?
or
to
whom
are
they
patterns
of
grace
&
patience
in
suffering
?
The
Macedonians
,
the
Contrie
about
them
:
&
beside
that
,
the
Achaians
,
they
of
the
nighbour
Countrie
:
for
Achaia
is
next
to
Macedonia
.
And
who
were
these
?
They
that
beleeued
in
Christ
before
the
Thessalonians
were
called
:
they
who
were
called
first
,
followed
them
who
were
called
to
grace
last
.
Marke
then
,
the
Thessalonians
who
were
called
last
,
outranne
in
the
course
of
grace
the
rest
of
the
Macedonians
and
Achaians
,
and
left
them
behinde
them
,
albeit
they
broke
off
before
them
.
It
is
to
be
noted
:
We
are
all
running
in
one
course
and
we
are
all
in
one
rinke
,
running
towards
the
marke
:
for
in
the
tyme
of
our
lyfe
there
is
none
sitting
:
thou
deceaues
thy selfe
that
sayes
thou
hast
a
stablisht
mansion
heere
,
all
must
be
on
foote
,
and
all
must
be
running
,
and
we
must
runne
to
the
place
where
our
mansion
is
,
to
the
But
of
our
glorious
resurrection
and
life
euerlasting
:
if
thou
sit
still
,
thou
shalt
stinke
,
rotte
and
perishe
:
but
if
thou
run
,
and
runne
on
while
thou
come
to
the
But
,
thou
shalt
,
be
safe
in
the
end
,
and
shalt
receyue
the
Crowne
and
pryce
of
immortall
glorie
.
Now
in
this
course
and
rinke
of
christianitie
,
it
falles
out
so
,
that
they
that
start
last
,
shall
out-runne
them
that
start
and
break
off
a
good
space
of
tyme
before
them
;
and
ouercome
them
in
faith
,
patience
,
affliction
,
and
joy
.
Ye
se
this
plainlie
in
this
example
of
the
Thessalonians
with
the
rest
the
Macedonians
,
and
them
of
Achaia
.
So
that
is
most
true
which
Iesus
said
,
The
last
is
first
and
the
first
is
last
.
Math.
20.
16.
There
is
a
great
alteration
:
the
last
outrunning
them
who
brake
off
firste
:
they
that
broke
off
first
are
made
last
.
and
ly
behinde
,
and
is
ouercomde
in
grace
.
The
Iewes
entred
in
this
rinke
long
before
,
yea
many
hundreth
yeeres
ere
the
Gentiles
thought
of
any
rink
,
or
to
come
to
heauen
:
but
so
soone
as
the
Gentiles
come
in
and
breakes
off
in
the
rinke
they
did
outrun
the
Iewes
,
&
left
them
behind
them
as
far
as
they
might
look
to
them
:
they
were
speedie
in
the
beginning
.
After
Iesus
came
in
the
world
and
the
Apostles
were
teaching
,
it
is
wonder
to
thinke
how
speedie
they
were
:
So
this
hath
beene
oft
times
seene
that
in
the
Church
of
God
,
they
who
were
called
last
hes
ouercomde
them
who
were
called
first
.
And
I
thinke
that
nation
of
France
hath
ouercomde
all
the
Churches
in
Europe
,
in
suffering
a
continuall
&
frequent
affliction
:
thinke
not
they
are
behinde
vs
in
our
course
,
no
:
they
are
farre
before
vs
.
And
as
to
our
nation
in
this
part
of
affliction
that
Paul
speakes
of
,
I
thinke
it
is
behinde
all
nations
.
Alas
,
what
haue
we
suffered
?
our
tyme
is
yet
abyding
vs
.
The
Lord
prepare
vs
thereto
:
and
I
thinke
it
is
comming
on
;
yea
,
it
is
a
wonder
we
should
haue
heard
the
word
so
long
without
affliction
.
Yet
to
the
words
,
he
calles
them
examples
,
patterns
going
before
others
.
He
sayes
not
ye
were
a
patterne
singularlie
,
(
the
words
hes
a
great
force
)
but
ye
were
patterns
:
meaning
,
that
so
many
heads
of
men
and
wemen
,
as
there
were
of
the
Thessalonians
,
they
were
as
many
patterns
,
euerie
person
was
a
pattern
;
a
patterne
in
grace
,
in
faith
,
in
patience
and
suffering
.
Manye
alled
〈…〉
So
that
ye
may
marke
,
when
Iesus
come
in
the
world
,
when
the
Apostles
went
out
to
the
Nations
,
to
draw
the
Nations
to
Christ
,
to
conuert
them
,
the
Haruest
was
great
,
the
world
was
full
of
chosen
vessels
:
when
Iesus
came
the
world
was
full
of
men
and
wemen
to
be
safe
:
ther
was
neuer
so
many
before
his
comming
,
&
I
wote
not
if
euer
there
was
so
manie
since
:
and
that
was
it
that
Christ
meaned
when
he
said
,
The
haruest
is
great
but
the
laborer
:
are
few
:
Therefore
pray
ye
the
Lord
of
the
haruest
to
send
out
laborer●
to
his
Wyne-yarde
.
Matth.
9.
37.
It
is
a
wounder
to
heare
howe
hastilie
at
one
preaching
so
manie
thowsandes
were
conuerted
.
Reade
the
Acts
of
the
Apostles
,
the
second
and
third
chapters
,
ye
will
wonder
at
the
zeale
,
loue
,
patience
and
joye
of
them
.
Brethren
,
this
was
the
beginning
and
infancy
of
the
Church
,
but
since
that
number
hes
begun
to
be
drawne
in
narrow
bounds
,
&
in
processe
of
time
these
Thessalonians
who
are
now
so
praised
by
the
Apostle
,
they
are
so
drawne
in
,
that
we
heare
it
not
told
that
Christ
is
professed
among
them
.
So
it
was
in
the
beginning
heere
amongst
vs
after
the
reformation
,
when
papistrie
was
put
away
:
it
was
a
wonder
to
see
how
men
and
wemen
did
thring
in
,
and
were
glad
to
indure
great
labour
,
and
suffer
afflictions
for
the
Religion
.
So
,
no
question
but
that
reformation
fell
when
the
Lord
had
manie
rype
to
be
called
in
this
land
.
But
I
will
speake
my
opinion
,
I
thinke
in
these
dayes
the
number
of
the
faithfull
be
drawne
in
,
and
(
except
the
Lord
say
it
)
they
shall
grow
fewer
,
and
peece
&
peece
they
shall
go
away
.
Now
when
all
the
elect
shal
be
gathered
in
to
the
last
person
,
then
the
Lord
Iesus
shall
come
and
put
an
end
to
this
world
:
and
I
trow
it
shal
not
be
long
to
it
.
To
returne
:
So
manie
Thessalonians
,
as
manie
patternes
of
grace
to
Macedonia
&
Achaia
.
I
aske
a
question
ere
I
leaue
this
.
Receiued
the
Macedonians
&
Achaians
anye
hurt
by
this
superioritie
and
prefement
the
Thessalonians
had
ouer
them
,
they
were
casten
behind
,
the
Thessalonians
before
,
were
the
Macedonians
hurt
therby
?
No
:
the
grace
that
God
giues
to
a
man
,
if
he
vse
it
rightly
,
neuer
hurts
another
man
but
furthers
him
:
ouer
comes
he
me
in
this
grace
?
I
am
nothing
impared
in
that
,
because
he
is
a
patterne
to
me
,
whom
I
should
follow
in
that
grace
:
runnes
he
before
me
?
he
should
walken
mee
vp
to
follow
and
runne
after
:
for
this
is
one
meane
among
all
the
rest
of
the
meanes
the
Lord
vses
to
draw
vs
forward
in
the
course
of
grace
:
for
we
are
slow
in
running
,
&
euerie
one
of
vs
by
nature
is
inclyned
to
sluggishnes
,
&
ay
looking
ouer
our
shoulder
to
stay
our
course
,
as
Lots
wife
did
.
Therefore
the
Lord
hes
appointed
this
meane
to
draw
thee
forward
,
he
wil
set
out
one
behinde
thee
,
long
after
thee
,
and
will
cause
him
to
come
by
thy
eare
with
all
speedines
,
and
runne
out
before
hee
,
to
prouoke
thee
to
emulation
:
so
thou
sholdest
say
,
This
man
began
after
me
,
I
was
in
faith
before
him
,
he
hes
outrunne
me
,
it
is
shame
to
me
:
&
so
thou
should
take
thee
to
thy
foote
&
run
:
otherwise
thou
hast
no
part
with
the
runners
in
this
rinke
.
So
did
he
with
the
Iewes
:
they
were
all
lingring
at
the
comming
of
Christ
,
the
Gentiles
comes
out
after
them
,
and
runnes
by
them
,
that
they
might
be
prouoked
to
follow
:
so
that
both
Iew
and
Gentile
might
run
on
together
to
that
But
,
which
is
Christ
.
Rom.
11.
Now
to
the
next
verse
:
The
words
are
plaine
.
He
makes
this
more
cleare
,
to
wit
,
That
they
were
examples
to
them
of
Macedonia
&
Achaia
.
And
he
sayes
,
For
from
you
sounded
out
the
word
of
the
Lord
,
not
in
Macedonia
and
Achaia
onelie
.
Euen
as
,
at
the
beginning
this
blessed
Gospell
sounded
out
from
Zion
(
for
they
that
preached
it
came
from
Zion
,
which
is
Ierusalem
)
and
spread
it
abroad
through
the
whole
world
.
So
from
the
Thessalonians
the
word
sounded
out
,
&
spread
to
Macedonia
&
Achaia
.
Who
wer
these
that
sounded
the
word
to
Macedonia
?
Now
certainlie
it
appeares
well
,
euen
trauelling
men
,
so
journers
,
passingers
,
marchants
,
traffiquers
,
that
had
trauelling
in
Macedonia
(
as
men
that
would
go
out
of
Edinburgh
to
other
parts
of
this
Realme
)
&
so
from
Macedonia
to
Achaia
.
These
men
as
they
so
journed
they
so
journed
not
with
close
mouthes
,
but
they
euer
sounded
as
Heraulds
and
Trumpettars
sounding
,
and
where
euer
they
found
occasion
,
they
spake
of
Christ
,
and
of
that
grace
which
was
in
him
,
to
them
that
knew
him
not
.
So
that
they
had
conference
euer
of
spiritual
things
.
Then
ye
who
trauels
from
toun
to
town
,
&
from
Country
to
Country
,
ye
haue
your
lesson
here
,
ye
should
not
trauell
with
a
close
mouth
,
&
all
your
speach
should
not
be
of
marchandice
and
traffique
;
but
of
some
grace
ye
haue
gotten
at
home
,
disperse
and
speake
of
it
.
Ye
thinke
of
duetie
ye
shold
seek
your
aduantage
&
marchandice
:
the
Lord
hes
bound
your
consciences
as
it
wer
with
bondes
to
speake
&
oppen
the
grace
of
god
,
&
going
to
places
wher
there
is
fredome
to
speak
the
Lord
bids
you
speak
,
he
bids
you
be
lamps
&
lights
to
blind
people
,
where
euer
ye
resort
:
for
besides
all
other
meanes
,
the
Lord
hes
appointed
this
as
a
mean
to
win
soules
to
Christ
,
that
ye
who
trauailes
and
haue
heard
of
grace
should
communicate
that
grace
,
and
haue
conference
thereof
to
all
persones
where
ye
come
,
that
you
may
winne
your
poore
brother
&
sister
that
haue
not
heard
of
it
.
Alas
,
our
consciences
may
accuse
vs
verie
sore
for
the
neglect
of
our
duetie
herein
:
And
I
trow
,
because
when
men
are
abroad
trauailing
,
they
trauaile
with
close
mouthes
,
neuer
speaking
of
the
grace
they
got
at
home
,
the
Lorde
hes
begun
to
close
the
mouthes
of
the
preachers
of
grace
in
this
Towne
heere
.
He
goes
forward
in
the
next
part
of
the
verse
and
he
amplifies
this
grace
of
the
Thessalonians
:
Not
onelie
hes
the
worde
sounded
to
Macedonia
,
but
he
sayes
,
your
faith
also
which
is
towards
God
,
is
spread
abroad
in
all
quarters
.
So
that
the
Apostle
trauailed
to
no
part
but
the
brute
of
their
faith
met
him
:
The
brute
of
a
man
will
go
farther
nor
his
voice
wil
be
heard
.
Thou
then
shouldst
take
heade
to
thy
name
and
fame
,
and
trauaile
to
get
a
a
good
fame
:
for
I
tell
thee
,
as
thy
presence
is
either
good
or
bad
to
them
that
see
thee
,
and
with
whom
thou
art
conuersant
,
so
is
thy
fame
to
them
that
see
thee
not
.
If
thou
die
bearing
the
name
of
a
good
man
,
thy
name
doth
good
to
the
posteritie
:
but
if
thou
die
an
euill
man
,
thy
euill
name
destroyes
manie
.
Woe
to
them
therefore
that
leaues
an
euill
name
behinde
them
,
especiallie
if
they
be
in
high
places
:
and
amongst
all
the
rest
of
the
meanes
God
vses
to
enlarge
Christs
Kingdome
with
,
and
to
bring
men
to
Heauen
,
as
the
presence
of
a
man
and
his
voice
is
one
mean
,
so
the
name
and
fame
of
the
grace
of
God
in
a
man
,
is
an
other
meane
.
Take
head
to
thy
name
and
fame
;
for
either
it
shall
turne
to
thy
consolation
or
to
thy
damnation
,
accordinglie
as
thou
liuest
:
and
thou
making
men
to
follow
thy
euill
example
in
doing
,
shalt
aggredge
thy
judgement
:
looke
how
little
a
thing
will
do
much
euill
:
we
should
then
walke
warelie
,
this
life
will
away
,
blessed
is
he
that
can
make
his
name
to
serue
to
the
glorifying
of
God
.
Thou
Scotland
hadst
a
glorious
name
in
many
Countreyes
:
Scotlands
glorious
name
.
the
rose-garland
of
Scotland
was
the
puritie
of
the
Gospell
of
Christ
taught
therein
;
and
goe
it
away
,
the
Kings
honour
shall
passe
,
and
I
feare
grace
also
shall
goe
away
.
The
Lord
oppen
mens
eyes
to
see
this
,
and
lette
vs
not
lose
this
name
which
we
haue
in
the
mouthes
of
good
men
in
other
countries
.
Nowe
the
last
wordes
of
this
verse
.
That
we
need
not
to
speake
any
thing
.
As
he
would
say
:
the
fame
of
your
faith
spred
so
abroade
,
that
where
euer
I
come
,
it
mette
me
,
so
that
my
mouth
was
closed
,
that
I
needed
not
to
speake
of
your
graces
.
The
Apostle
when
he
had
conuerted
anie
people
he
euer
commended
them
to
the
people
he
went
to
,
and
tolde
of
their
graces
,
as
the
Acts
beares
.
Now
comming
to
other
Countries
,
after
the
conuerting
of
the
Thessalonians
,
before
he
coulde
speake
one
worde
of
them
,
the
brute
of
them
mette
him
so
the
Thessalonians
did
holde
in
that
parte
of
his
trauaile
.
It
is
most
true
,
the
people
may
disburdeene
the
Pastor
of
many
thinges
:
for
euerie
one
of
them
shoulde
edifie
an
other
,
as
he
preaches
&
and
edifyes
in
publict
:
if
euerie
one
of
them
would
edifie
others
in
priuate
conference
,
they
woulde
releeue
him
of
a
great
burdene
.
The
end
of
his
whole
trauailes
is
to
edifie
,
and
if
euerie
one
of
you
edifie
others
,
yee
releeue
him
of
a
great
part
of
his
burdene
.
His
office
is
to
builde
vp
the
house
of
the
Lorde
,
and
euerie
one
of
you
is
bound
to
take
a
stone
in
your
armes
to
lay
vpon
the
building
,
and
euerie
one
in
their
own
vocation
is
bounde
to
helpe
vp
the
building
of
the
house
of
the
Lord
by
conference
communication
,
and
such
other
meanes
.
But
,
alas
,
how
is
this
practised
in
this
nation
?
they
burdene
the
builder
,
not
onelie
to
build
,
but
also
to
build
without
an
helper
,
for
none
there
is
that
builds
with
him
,
The
bloodie
murtherer
,
will
come
in
with
a
foul
slander
,
and
will
beat
down
all
that
the
builder
hes
builded
in
the
hearts
of
many
:
the
foull
adulterer
with
a
foull
slander
,
and
he
will
beat
down
that
which
the
builder
hes
builded
:
the
blasphemer
with
a
foull
mouth
,
and
he
will
beat
down
that
which
is
builded
.
This
is
the
fashion
of
Scotland
in
building
the
house
of
the
Lord
.
Woe
to
thee
adulterer
,
murtherer
,
blasphemer
,
&c.
thou
art
a
destroier
of
the
house
of
God
,
and
shalt
be
chalenged
in
that
great
day
therefore
.
Now
he
make
,
〈◊〉
more
plain
in
the
next
verse
.
I
neded
not
to
speak
any
thing
:
for
ere●
open
my
mouth
,
he
or
she
comes
to
tel
me
that
thing
,
I
should
haue
spoke
,
&
so
he
brings
in
their
narration
wich
spoke
of
his
labour
in
conuerting
the
Thessalonians
.
For
they
themselues
shew
vnto
vs
,
what
manner
of
entering
we
had
vnto
you
,
and
how
yeturned
to
God
from
Idols
.
Ere
they
spoke
of
you
Thessalonians
,
they
spoke
of
my selfe
,
what
manner
of
entering
I
had
amongst
you
,
with
powerfull
preaching
and
libertie
,
as
I
haue
tolde
you
before
.
There
is
his
part
.
So
that
where
euer
the
Country-men
amongst
whom
he
was
,
spoke
to
him
of
the
Thessalonians
,
and
of
the
grace
they
receyued
by
his
preaching
,
they
spake
to
him
of
him selfe
,
of
the
grace
God
had
geuen
them
by
him
.
The
commendation
of
grace
,
Commendation
of
the
people
&
pastor
〈◊〉
.
patience
and
charitie
in
the
people
,
should
not
be
without
commendation
of
the
Pastor
,
whom
God
hes
imployed
as
his
instrument
to
their
well
.
This
commendation
ye
se
beginnes
at
Paul
,
they
speake
of
the
grace
of
God
in
him
ere
they
speake
of
the
Theslalonians
.
And
in
that
great
day
when
the
true
praise
shall
be
,
the
people
shall
not
be
glorified
without
the
Pastor
.
If
he
hes
had
care
in
winning
of
you
to
Christ
he
shal
be
crowned
standing
by
you
.
Paul
saith
A
Crown
of
righteousnesse●●
as
laid
vp
for
him
.
2.
Tim
4.
8.
and
in
this
same
Epist.
to
the
Thess.
2.
19.
What
is
my
hope
,
my
ioy
my
Crow●
ye
are
my
glory
&
my
ioy
.
Meaning
they
could
not
be
glorified
without
him
,
and
his
glorie
and
joy
consisted
in
their
glorie
.
All
this
telles
vs
in
that
great
day
what
glorie
and
honour
the
faithfull
Ministers
of
Christ
shall
haue
,
for
they
shall
shine
as
starres
:
byde
a
little
while
,
it
is
not
long
to
.
If
thou
be
an
instrument
to
make
the
people
faithfull
,
if
they
get
a
crowne
,
thou
shalt
get
a
crowne
also
.
This
for
his
own
part
.
Then
he
comes
on
to
their
part
.
And
as
concerning
you
,
where
euer
I
trauelled
,
they
shew
me
the
manner
of
your
conuersion
,
and
how
ye
turned
from
Idols
,
to
serue
the
true
God
.
So
the
thing
that
was
reported
to
the
Apostle
of
the
Thessalonians
,
is
their
turning
.
Brethren
,
the
first
effect
that
is
required
in
a
man
or
woman
in
this
world
,
is
to
turne
them
round
about
,
to
turne
their
face
where
their
backe
was
,
to
turne
them
off
the
course
they
were
on
,
they
are
in
an
euill
course
,
running
to
destruction
,
and
their
eye
is
on
Hell
.
There
is
the
first
effect
of
the
Gospell
,
Connersi●
the
first
effects
of
the
Gospel
to
turne
them
about
;
to
take
their
eye
off
the
Deuill
,
and
set
it
on
God
:
thy
heart
,
thy
soule
and
thy
affection
that
is
set
on
the
Deuill
,
must
be
turned
about
within
thy
breast
,
and
set
on
God
,
&
if
this
turning
be
not
wroght
in
thee
by
the
Gospel
,
looke
not
for
grace
,
remission
of
sinnes
and
lyfe
euerlasting
.
Art
thou
a
murtherer
,
and
hast
thy
heart
set
on
blood-shed
?
at
the
hearing
of
the
Gospell
,
if
thy
heart
be
not
turned
,
thy
sinne
shall
neuer
be
taken
away
.
He
who
is
new
comde
from
murther
,
he
will
come
in
and
holde
vp
his
eare
to
the
Gospell
,
and
heare
of
remission
of
sinnes
and
lyfe
euerlasting
through
Christ
,
and
he
will
take
all
to
him
,
and
in
the
meane
tyme
he
will
haue
his
foull
heart
stuffed
with
murther
and
reuenge
.
Away
with
thee
ô
foole
:
it
is
impossible
to
get
pardon
&
remission
of
sinnes
,
when
thy
heart
remaines
yet
vnturned
from
sinne
:
thou
hast
no
part
in
Iesus
,
I
debar
thee
from
him
.
Trowest
thou
to
get
remission
and
lyfe
when
thy
heart
bydes
vnturned
,
lying
still
in
that
stincking
filth
?
In
a
word
,
thou
shalt
get
no
effect
of
the
Gospell
except
thy
heart
be
turned
to
God
.
So
as
thou
woulde
haue
lyfe
after
this
lyfe
,
looke
thy
heart
be
turned
away
from
sinne
,
and
turned
to
God
.
So
then
there
is
the
first
effect
that
the
Gospell
workes
,
Parts
of
conuersion
.
Repentance
and
turning
.
Wherein
stands
it
?
Looke
to
the
wordes
:
it
stands
first
in
this
pointe
,
in
leauing
off
Idols
:
if
thou
be
an
Idolater
,
turne
thy
backe
on
an
Idoll
.
Thou
makes
an
Idoll
to
thee
of
thy
foull
affection
,
as
murther
,
theft
,
adulterie
,
when
thou
obeyes
them
:
turne
thy
back
on
these
Idoles
.
Many
thinkes
to
come
to
God
in
an
instant
with
his
Idole
in
his
armes
,
they
will
present
to
God
prayers
,
with
the
Idoll
in
their
bosomes
,
as
Rachell
would
come
downe
from
Padan-Aram
and
worshippe
God
,
but
she
keeped
her
Idoll
.
No
,
be
not
deceiued
,
if
thou
leaue
not
the
Idole
behinde
thee
,
(
whither
it
be
an
Idole
in
deede
,
or
a
foull
affection
that
thou
settest
vppe
in
the
rowme
of
God
)
I
discharge
thee
of
the
Connention
of
the
Sanctes
of
God
,
for
thou
scornes
him
,
and
one
daye
he
shall
be
auenged
on
thee
for
it
.
Turne
thee
therefore
from
that
wicked
Idoll
or
else
byde
away
.
Nowe
followes
the
second
part
of
the
conuersion
.
It
is
not
eneugh
to
turne
from
an
Idoll
(
a
false
dead
stocke
,
which
is
nothing
but
the
inuention
of
thy
owne
braine
.
Paul
to
the
Corinthians
cal●es
it
nothing
.
1.
Corinth.
10.
19.
)
but
thou
must
turne
to
the
true
God
.
Turne
thee
from
Sathan
to
God
.
Alas
,
filthie
creature
,
whome
to
will
thou
turne
thee
if
thou
will
not
turne
thee
to
thy
owne
Redeemer
?
The
lesson
is
.
It
is
not
eneugh
to
turne
from
an
Idole
,
except
thou
turne
to
the
true
God
of
glorie
,
the
liuing
God
.
Brethren
many
men
hes
bene
deceyed
with
this
.
Amongst
the
Nations
there
were
many
who
would
scorne
Iupiter
,
condemne
Apollo
,
as
Diogenes
,
but
they
turned
not
to
God
,
but
turned
to
plaine
Atheiseme
.
So
there
are
many
in
these
dayes
who
will
mocke
all
the
vanities
of
the
Masse
,
and
yet
for
all
this
,
they
will
abyde
Atheists
,
and
all
Religion
will
be
alyke
to
them
.
Is
he
amongst
the
Papists
?
he
will
scorne
them
:
amongst
the
Protestants
?
he
will
scorne
them
also
?
This
is
an
euill
sort
of
men
.
Except
thou
be
of
mynde
to
●mbra●●
,
the
true
God
;
holde
thee
with
thy
Idoll
,
be
a
Papist
still
;
an
Athei●t
is
most
wicked
and
most
dangerous
,
for
the
scornes
all
men
▪
He
is
worse
then
an
Idolater
,
and
he
can
not
eschew
a
judgement
.
For
,
the
Histories
recordes
that
God
oft-tymes
hes
punished
euen
the
verie
cont●mners
of
the
idoles
,
that
is
,
such
as
preased
to
blot
out
of
their
heartes
all
sense
of
the
Godhoode
.
Learne
here
in
these
words
,
that
miserable
estate
that
men
lay
into
before
their
conuersion
The
Thessalonians
what
wer
they
before
Paul
came
among
them
?
dead
in
sin
,
dead
in
lustes
,
without
any
sight
of
God
or
saluation
.
I
shall
tell
you
how
all
mens
sonnes
,
(
euen
the
Kings
sonnes
)
are
borne
,
(
so
that
we
haue
no
cause
to
glorie
in
our selues
:
)
When
he
is
borne
first
,
and
comes
out
of
his
Mothers
wombe
,
the
backe
of
him
is
to
God
,
and
his
face
to
the
Deuill
,
and
the
burning
eye
of
God
is
vppon
him
.
No
infant
,
what
estate
so
euer
hee
be
,
is
borne
otherwise
,
his
face
is
to
Hell
,
his
backe
on
God
his
Redeemer
,
and
thee
seede
of
hatred
,
with
the
gall
of
bitternesse
against
God
in
his
heart
,
and
if
hee
remaine
in
nature
,
there
is
no
day
he
liues
,
but
there
is
in
his
heart
some
augmentation
of
the
hatred
of
God
.
Now
in
the
meane
tyme
the
eare
of
him
is
ay
pulde
,
the
light
of
reasone
beginnes
not
so
soone
in
him
,
but
the
conscience
will
round
in
his
eare
,
there
is
a
God
that
created
this
world
,
and
oft
he
will
looke
ouer
his
shoulder
to
get
a
blenk
of
that
God
his
Creator
,
and
seeing
him
,
faine
would
he
be
quite
of
that
Creator
,
and
of
that
sight
of
God
that
reason
chalenges
his
soule
with
:
(
looke
to
this
our
nature
,
fy
on
them
that
begins
to
extoll
this
nature
in
their
doctrine
)
yet
he
can
not
be
quite
of
the
sight
of
God
,
and
he
findes
that
nature
pushes
him
to
seeke
a
God
.
And
then
he
saieth
:
seeing
I
can
not
be
quite
of
God
,
I
shall
make
to
my selfe
a
God
,
and
then
he
will
change
the
glory
of
the
true
God
in
the
Image
of
a
foure-footed
beast
,
&c.
Rom
1.
23.
Then
the
Lord
seeing
this
malitiousnesse
in
the
heart
of
man
,
who
sees
a
God
and
will
not
see
him
;
he
putteth
out
his
eyes
,
&
geues
him
ouer
to
a
reprobate
sense
and
minde
without
all
judgement
:
the
Lord
makes
him
both
blinde
and
wod
as
a
blinde
bodie
running
like
as
he
were
mad
,
and
waits
not
what
way
:
for
he
that
is
an
Idolater
,
is
by
nature
a
wod
wauering
bodie
,
and
all
his
race
in
that
broad
way
,
adulterie
,
murther
,
and
all
other
vices
,
and
●unne
where
he
will
,
Hell
is
the
end
of
his
running
.
Looke
then
to
this
nature
that
we
are
borne
in
,
it
is
worse
nor
I
or
the
tongue
of
any
man
can
expresse
.
Then
how
is
this
matter
remedied
?
when
the
blinde
man
is
running
on
in
his
fury
,
there
ryses
a
noyse
that
followes
him
:
see
the
mercie
of
God!
what
manner
of
noyse
is
this
?
It
is
the
voice
of
the
Law
,
crying
,
ô
miserable
bodie
,
Manner
of
conuersion
.
thou
art
condemned
,
Hell
is
thy
lotte
and
portion
,
and
this
begins
to
awalk
him
(
a
terrible
walking
.
)
Now
if
God
let
him
alone
in
this
manner
,
desperation
would
be
his
,
end
.
But
,
if
it
pleases
God
to
haue
mercie
on
that
cati●●e
:
there
followes
an
other
sweete
voice
,
(
alas
,
no
other
thing
see
I
in
Scotland
but
damnation
if
the
Gospell
be
remoued
.
)
This
cry
is
out
of
the
Gospell
with
〈◊〉
the
Baptist
:
Sinner
repent
thee
,
turne
thee
to
the
Lord
Christ
and
thou
shalt
●inde
mercy
.
The
voice
of
the
Euangell
.
There
is
the
cry
of
the
Gospell
,
Thy
sinne
shall
be
forgeuen
thee
,
thou
shalt
be
safe
.
D●eth
he
heare
this
?
if
the
Lord
be
powerfull
vnto
him
,
he
will
turne
himselfe
immediatlie
about
,
and
looke
with
his
face
to
that
God
and
Christ
with
such
a
joy
and
mourning
that
no
tongue
can
expresse
it
.
A
joy
beginnes
in
the
conuersion
,
because
of
Gods
presence
assuring
him
of
the
remission
of
all
his
sinnes
:
a
sorrowe
beginnes
because
of
the
offending
of
God
in
tyme
bypast
.
So
I
crye
this
day
,
Beleeue
in
God
miserable
men
,
and
ye
shall
finde
mercie
.
And
if
the
idolaters
in
our
North-countrie
were
heere
,
I
woulde
crye
to
them
,
Fy
on
thee
idolater
,
that
hast
runne
on
so
long
in
diuelish
wayes
,
turne
you
from
your
idolatrie
and
wicked
nature
to
the
veritie
of
the
Gospell
of
Christ
,
and
you
shall
be
saued
:
but
if
you
turne
not
,
damnation
shall
ouertake
you
,
and
thou
shalt
be
casten
in
vtter
darknesse
where
there
shall
be
nothing
but
weeping
and
gnashing
of
teeth
.
The
Lorde
saue
out
of
their
wicked
and
detestable
companie
all
them
that
in
their
heart
longes
to
see
the
most
comfortable
countenance
of
their
blessed
Sauiour
Iesus
Christ
:
and
the
Lord
concurre
by
his
heauenlie
Spirite
with
the
Gospell
that
is
preached
,
that
wee
may
be
all
in
tyme
conuerted
thereby
,
and
see
God
in
Christ
,
and
serue
him
in
this
life
,
that
at
last
we
may
haue
the
full
sight
of
his
face
for
euer
.
AMEN
.
THE
FOVRTH
LEC.
TVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
1.
vers.
9.
10.
To
serue
the
liuing
and
true
God
.
10
And
to
looke
for
his
Sonne
from
Heauen
,
whome
hee
raised
from
the
dead
,
euen
Iesus
,
which
delyuereth
vs
from
the
wrath
to
come
.
1.
THESSA
.
CHAP.
2.
vers.
1.
2.
1.
For
ye
your selues
knowe
,
brethren
,
that
our
enterance
in
vnto
you
was
not
in
vaine
.
2.
But
euen
after
wee
had
suffered
before
,
and
were
shamefullie
entreated
at
Philippi
(
as
ye
knowe
)
wee
were
bolde
in
our
God
,
to
speake
vnto
you
the
Gospell
of
God
with
much
stryuing
.
THE
purpose
we
haue
in
hand
,
brethren
,
is
that
rejoysing
of
the
Apostle
Paul
,
together
with
the
Thessalonians
,
whom
he
had
conuerted
to
Christ
,
for
these
graces
of
God
which
Paul
vnderstood
to
be
in
them
:
namelie
,
their
faith
,
their
loue
,
their
hope
,
their
election
eternal
,
of
the
which
he
was
assured
,
and
that
by
sundry
arguments
and
tokens
.
Now
the
last
day
we
entred
into
a
narration
,
which
the
Apostle
showes
was
made
to
him
in
the
Countries
in
the
which
he
trauailed
,
both
far
&
neere
concerning
the
Thessalonians
and
first
of
all
concerning
himselfe
,
what
manner
of
entrie
he
had
vnto
them
,
with
what
libertie
,
with
what
affliction
,
and
as
concerning
them
,
how
they
were
conuerted
and
turned
by
his
preaching
from
the
Idoles
,
false
Gods
which
they
worshipped
before
,
vnto
God
.
This
much
alreadie
.
Now
in
this
text
we
haue
the
vses
and
ends
of
their
conuersion
and
turning
to
the
true
and
liuing
God
:
There
are
two
of
them
:
the
first
is
,
that
they
should
serue
the
liuing
and
true
God
:
The
second
is
,
that
they
shoulde
looke
for
his
sonne
,
whom
he
,
meaning
the
father
,
had
raised
from
the
death
,
euen
Iesus
,
who
delyuereth
vs
from
the
wraith
to
come
.
The
ends
of
conuersion
.
Nowe
to
come
to
the
first
end
,
and
to
marke
euerie
worde
:
Ye
are
conuerted
,
saves
he
,
from
idoles
to
God
:
and
to
what
end
?
to
serue
the
liuing
and
true
God
,
whereas
before
ye
serued
but
dead
and
false
Gods
,
beeing
miserable
slaues
:
ye
are
turned
and
conuerted
from
these
false
Gods
to
imploy
that
seruice
on
the
liuing
and
true
God
.
Then
brethren
,
to
marke
shortlie
the
lessons
,
for
the
Text
is
plaine
.
Our
conuersion
&
turning
to
God
,
is
not
that
we
should
stand
vp
idle
before
him
or
play
the
wanton
in
his
eyes
:
but
it
is
to
be
humbled
before
him
,
to
honour
him
,
and
to
consecrate
our
whole
life
,
(
if
we
did
liue
ten
thousand
yeeres
)
to
his
seruice
.
Manie
men
,
when
for
the
fashion
they
haue
turned
from
Idolatrie
to
God
and
to
the
Gospell
,
where
he
is
present
,
employ
their
whole
life
(
as
ye
see
by
experience
)
to
displease
and
dishonour
God
in
his
face
.
In
the
light
of
the
Gospell
hee
will
come
out
and
playe
the
murtherer
:
in
the
face
of
Christ
in
the
Gospell
she
will
playe
the
harlote
,
the
thirde
will
oppresse
,
the
fourth
will
steale
,
the
fifth
will
spew
out
blasphemie
.
Now
why
wouldst
thou
not
do
this
when
thou
didst
serue
idoles
?
the
lesse
judgement
shoulde
haue
falne
vpon
thee
to
haue
done
these
things
in
the
face
of
an
Idole
that
sawe
thee
not
,
nor
in
the
face
of
God
who
sees
thee
.
O
hypocrite
,
it
had
beene
better
for
thee
thou
hadst
neuer
beene
conuerted
to
the
Gospell
,
nor
hadst
neuer
heard
the
sound
of
the
Gospell
,
nor
when
thou
hearest
it
to
contemne
God
by
thy
life
therein
.
Fy
on
thee
,
go
backe
againe
to
idolatrie
,
except
thou
behaue
thy selfe
comelie
standing
before
the
face
of
that
Majestie
of
God
.
Brethren
,
it
is
the
thinge
I
haue
beene
thinking
on
:
This
Gospell
shall
serue
to
the
greater
condemnation
of
the
multitude
of
people
in
this
world
,
&
that
for
the
contempt
thereof
:
fy
that
such
villanie
should
be
daylie
and
hourelie
committed
in
the
sight
of
God
,
in
so
great
a
light
of
the
Gospell
.
He
joynes
some
properties
to
this
God
,
and
calles
him
the
liuing
and
trew
God
,
and
that
to
put
a
difference
betweene
him
and
Idoles
:
an
Idole
is
dead
,
the
Papists
idole
is
dead
and
the
Papist
turnes
the
liuing
God
in
an
idole
.
An
idole
is
dead
,
without
life
,
breath
,
feeling
,
motion
or
s●irring
,
without
,
all
kind
of
quicknes
:
God
true
&
liuing
.
our
God
is
liuing
,
an
idole
is
but
a
false
and
sordged
thing
,
a
thing
that
a
vaine
head
will
inuent
:
fy
on
the
〈◊〉
of
an
idole
:
but
our
God
is
the
true
God
,
God
in
verie
deede
,
and
in
the
end
will
be
found
the
onelie
true
God
.
There
are
●wo
properties
that
are
geuen
to
him
:
Marke
the
vse
of
them
:
They
are
reasones
mouing
the
Thessalonians
to
serue
him
:
He
is
liuing
,
why
should
they
not
serue
him
?
he
is
the
true
God
,
why
should
they
not
serue
him
?
The
life
that
is
in
God
,
the
veritie
that
is
in
him
is
more
then
matter
to
moue
all
mankinde
to
honour
him
.
Man
cannot
be
honoured
,
but
by
others
nor
himselfe
:
take
men
away
from
a
man
,
no
honour
to
that
man
.
It
is
not
so
with
God
,
for
,
if
all
the
creatures
of
the
earth
were
turned
to
nothing
,
the
honour
and
glorie
of
that
God
stands
sure
and
absolutelie
perfite
.
Then
,
if
notwithstanding
of
the
honour
in
him
,
of
the
life
in
him
,
of
the
trueth
in
him
,
which
all
are
matter
of
all
seruice
to
be
geuen
to
him
,
thou
wilt
not
be
moued
to
honour
God
,
he
is
but
an
Idole
to
thee
,
an
idole
without
life
to
thee
,
without
sense
or
feeling
,
without
hearing
seeing
,
without
all
prouidence
&
care
in
gouerning
these
things
in
heauen
and
earth
:
thou
that
serues
and
honour
him
not
in
this
life
thou
makes
him
an
idole
.
If
you
thought
he
had
an
eye
to
see
the
inward
of
thy
heart
,
an
eare
to
heare
what
thou
art
speaking
in
thy
secrete
chamber
,
if
thou
thought
he
had
a
prouidence
ouer
this
world
,
for
all
the
world
thou
wouldst
not
do
as
thou
doest
.
The
adulterer
the
oppressor
if
they
had
a
conscience
that
God
sawe
them
and
marked
their
doings
,
for
al
the
world
they
would
not
do
so
as
they
do
:
but
because
thou
makes
an
idole
of
him
,
thinking
him
neyther
to
see
nor
know
anie
thing
:
therefore
thou
playest
the
wanton
:
thinke
not
but
this
shal
be
layde
to
thy
charge
,
Thou
was
an
adulterer
,
a
murtherer
,
an
oppressor
:
thinke
not
that
this
shall
be
the
chiefe
cryme
thou
shalt
be
accused
for
,
that
thou
art
an
adulte●er
,
murtherer
,
an
oppressour
:
no
,
no
,
but
the
Lord
shall
say
,
catiffe
,
thou
made
an
Idole
of
me
in
thy
adulterie
,
and
closed
me
in
Heauen
,
without
life
,
sense
or
vnderstanding
,
or
prouidence
to
take
care
of
the
things
of
the
world
,
catiffe
,
thy
damnation
is
for
this
,
thou
dishonoured
me
in
the
profession
of
my
name
.
Yet
there
is
more
in
these
wordes
.
He
lets
them
se
that
greater
advauntage
they
had
in
seruing
God
,
nor
euer
they
had
before
:
before
they
serued
dead
and
false
things
,
now
saieth
he
,
ye
serue
not
a
dead
&
false
thing
,
but
a
liuing
and
true
God
.
There
is
great
vauntage
heere
:
Brethren
,
there
are
many
sortes
of
slaueries
in
this
world
:
but
to
be
addicted
to
an
Idole
,
or
a
false
God
,
to
fall
down
before
a
stock
or
stone
,
Slauery
of
Idolaters
.
of
all
slaueries
this
is
the
greatest
:
it
is
true
,
it
is
a
slauerie
to
be
subject
to
a
tyrannous
man
in
this
worlde
,
to
his
foull
affections
,
to
abyde
all
things
he
will
injoine
thee
,
but
in
the
meane
tyme
,
while
as
thou
serues
the
liuing
and
true
God
,
thou
art
a
free
man
,
and
thou
hast
a
singulare
comfort
and
consolation
in
thy
heart
:
and
if
anie
will
call
the
a
slaue
,
care
not
for
that
,
for
thou
art
a
free
man
to
God
.
1
Cor.
7.
21.
but
,
albeit
he
were
a
King
,
and
had
all
the
world
vnder
his
dominion
,
if
he
be
a
slaue
to
a
false
fained
God
,
an
Idole
,
of
all
slaues
he
is
the
greatest
slaue
:
for
not
to
knowe
the
true
God
is
the
greatest
slauerie
that
is
:
for
there
is
no
consolation
but
in
God
:
if
thou
had
all
the
libertie
in
the
world
,
thy
soule
is
in
slauerie
,
if
thou
serue
not
the
liuing
and
true
God
.
I
will
not
call
a
Nation
a
free
Nation
,
a
King
a
free
King
,
if
they
serue
not
that
liuing
God
.
Will
I
call
a
Kingdome
a
free
Kingdome
that
is
subject
to
a
miserable
slauerie
of
Idolatrie
?
Woe
to
that
slauerie
:
and
thou
Scotland
,
if
thou
lose
the
seruice
of
the
liuing
God
,
of
all
slaues
thou
shalt
be
the
greatest
,
because
so
shamefullie
thou
hast
lost
it
.
Dauid
in
the
16.
Psal.
vers.
4.
telles
of
the
miserie
of
the
Idolaters
,
and
of
the
libertie
of
them
who
serues
Iehouah
.
As
for
the
Idolaters
saieth
he
,
They
multiple
sorrow
vpon
sorrow
to
themselues
:
then
he
rejoyses
in
his
owne
felicitie
:
who
serues
the
liuing
God
Iehouah
?
the
Lord
,
saieth
he
,
is
the
portion
of
my
inheritance
.
Therefore
ere
thou
lose
the
seruice
of
this
true
God
,
and
Christ
his
Sonne
,
lose
thy
life
,
and
all
that
thou
hast
in
this
world
.
This
is
the
onelie
liberty
to
serue
the
liuing
and
true
God
.
Now
followes
the
second
end
of
their
conuersion
,
which
is
to
looke
for
the
Sonne
and
his
comming
;
the
first
was
,
to
serue
the
Father
of
this
life
;
the
second
is
to
awaite
for
the
comming
of
the
Son
.
Marke
euerie
word
.
It
is
not
eneugh
,
brethren
,
to
serue
the
Father
,
the
liuing
and
true
God
,
in
faith
,
in
loue
,
in
all
seruice
that
pertaines
to
him
in
this
lyfe
,
except
thy
eye
throgh
hope
reach
out
beyonde
this
lyfe
in
the
meane
tyme
of
thy
seruice
.
Hope
of
life
to
come
.
Thou
art
heere
now
seruing
him
,
looke
that
thy
eye
reach
out
beyonde
this
life
,
to
see
and
to
hope
for
an
other
life
.
There
are
many
in
wealth
,
in
honour
,
in
ease
,
in
healthe
of
bodie
in
this
worlde
,
that
would
make
a
Couenant
with
God
,
and
say
,
Lorde
,
Let
mee
dwell
still
to
serue
thee
heere
,
and
it
were
for
euer
,
and
I
oblishe
me
neuer
to
looke
for
more
at
thy
hand
:
giue
me
this
lyfe
,
and
wealthe
and
pleasure
thereof
,
I
shall
serue
thee
to
let
me
liue
heere
for
euer
,
and
I
shall
binde
my selfe
neuer
to
craue
more
of
thee
:
alas
,
I
trow
there
be
many
of
this
sort
.
Fy
on
it
,
this
can
not
be
rooted
out
of
the
hearts
of
the
most
godlie
,
euen
as
if
either
God
had
gotten
glorie
sufficientlie
,
or
we
could
get
perfite
happinesse
in
this
life
.
Alas
,
if
our
hope
were
onelie
in
this
lyfe
,
and
our
blessednesse
reached
not
out
beyonde
this
life
,
of
all
men
the
christian
man
wer
most
miserable
.
I
had
rather
chuse
to
be
a
Turke
nor
a
Christian
,
except
my
hope
reache
out
beyond
this
life
,
&
all
the
pleasure
and
seruice
I
can
do
to
God
in
it
.
If
thou
prease
to
be
a
true
christian
,
think
not
with
thy self
,
I
shall
driue
ouer
this
life
quietly
,
&
shal
stand
fast
in
al
trouble
,
but
thou
must
bide
tossing
&
toyling
,
otherwise
thou
can
not
be
a
christian
:
for
throgh
many
tribulations
thou
must
enter
into
the
kingdom
of
heauen
.
Act.
14.
22.
Then
ye
who
wold
serue
God
,
serue
him
as
pilgrimes
in
a
strange
country
far
from
him
:
what
euer
thou
be
doing
here
in
his
seruice
walking
in
thy
godly
exercise
,
in
the
mean
time
let
thy
hart
be
with
Christ
:
let
thy
hart
be
wher
thy
life
is
hid
vp
with
Christ
.
Paul
giues
an
example
of
this
in
his
own
person
saying
,
I
liue
here
as
a
Citizen
of
Heauen
.
Philip.
3.
20.
A
Citizen
in
the
heauen
is
a
pilgrime
on
the
earth
.
And
therfore
he
subjoynes
,
liuing
as
a
pilgrime
heere
,
and
a
Citizen
of
Heauen
,
I
hope
for
my
saluation
in
Christ
.
A
pilgrime
hes
euer
his
eye
out
of
this
world
.
The
second
Epistle
to
the
Corinthians
.
Chap.
5.
vers.
7.
8.
he
showes
that
in
this
lyfe
he
walked
in
faith
and
confidence
,
but
saieth
he
,
I
chuse
rather
to
flit
and
remoue
out
of
the
bodie
,
and
to
dwell
with
my
Lord
Iesus
.
Fy
on
thee
,
that
is
so
nailde
throgh
head
and
heart
to
this
world
,
that
thou
hes
euer
thy
heart
and
sight
heere
.
Certainelie
I
am
of
this
minde
,
that
the
thing
that
euerie
one
of
vs
should
most
care
for
,
should
be
to
steale
away
peece
&
peece
from
this
earth
.
Lowse
thy
heart
peece
and
peece
,
and
free
thee
from
this
wofull
life
.
Now
this
hope
and
looking
is
for
the
Sonne
:
something
pertaines
to
the
Father
,
thou
must
serue
the
liuing
and
true
God
:
something
pertaines
to
the
Son
,
thou
must
looke
for
him
from
Heauen
.
Thinke
not
to
honour
the
Father
without
the
Sonne
.
The
Iew
is
vaine
that
thinks
to
honour
the
Father
without
the
Sonne
,
No
,
it
will
not
be
:
serue
the
Father
,
but
honour
the
Son
also
,
or
else
the
Father
shall
accept
no
honour
at
thy
hand
.
Ioh.
5.
23.
For
all
the
honour
of
the
Fathers
is
in
the
Sonne
.
But
marke
the
speciall
honour
that
is
geuen
to
the
Sonne
in
this
life
.
The
Sonne
is
honoured
in
faith
in
this
life
,
in
beleeuing
that
he
is
alreadie
come
in
the
world
,
that
he
is
come
in
our
nature
and
suffered
the
death
for
our
sins
:
that
he
died
▪
was
buried
,
rose
againe
from
the
death
,
thou
honoures
him
in
beleeuing
this
.
But
this
is
the
speciall
pointe
of
this
honour
,
to
hope
that
he
shall
come
againe
:
as
he
come
once
,
so
looke
that
he
shall
come
againe
.
But
brethren
,
neither
hes
his
glorie
yet
appeared
,
as
it
is
in
deed
,
and
shall
appeare
:
neither
yet
your
grace
appeares
as
it
shall
when
he
shall
come
againe
.
And
therefore
the
speciall
seruice
we
can
doe
,
is
to
await
for
his
comming
,
ad
to
glorie
vnder
that
hope
.
No
,
beleeue
thou
in
the
Father
as
thou
wilt
,
if
thou
hope
not
for
that
glorious
returning
of
the
Sonne
,
thou
honours
him
not
.
This
is
all
to
stirre
vs
vp
by
hope
,
to
looke
for
an
other
life
:
for
all
these
things
;
King
and
Kingdome
will
away
,
and
they
who
hoped
for
him
in
this
lyfe
,
shall
shine
in
glorie
with
him
in
that
life
eternall
.
Fromwhence
shal
we
hope
that
he
comes
?
where
shal
we
cast
our
eye
(
if
we
looke
for
a
man
to
come
from
one
part
,
our
eye
will
euer
be
on
that
part
where
from
he
should
come
,
whither
it
be
East
or
West
,
South
or
North
)
Where
then
should
we
cast
our
eye
?
Neither
to
the
East
,
West
,
South
nor
North
,
nor
to
any
part
of
this
earth
,
but
cast
thy
eye
vpward
to
Heauen
,
Iesus
is
in
Heauen
,
and
he
shall
come
from
Heauen
,
he
is
not
in
the
earth
:
and
therefore
ye
see
in
him
that
hopes
,
as
the
hart
breakes
vpward
,
so
will
the
eye
looke
vpward
,
the
hand
,
the
head
will
be
raised
vpward
:
as
Christ
sayeth
,
lift
vp
your
heads
.
Luke
21.
28.
so
his
behauiour
will
tell
thee
from
whence
Christ
shall
come
.
And
againe
thy
behauiour
wil
tell
that
thou
hast
no
hope
when
thou
tends
altogether
downewards
,
thy
face
euer
towards
the
earth
,
&
thy
hart
moyling
in
the
earth
:
when
any
man
sees
al
thy
care
and
minde
onelie
vpon
the
earth
he
may
say
,
this
bodie
hes
no
hope
,
he
lookes
not
for
the
returning
of
the
sonne
of
God
.
Then
followes
Whom
he
raised
from
the
death
,
meaning
the
sonne
of
God
:
the
Father
raised
him
.
I
will
not
insist
,
but
so
farre
onelie
as
the
text
will
beare
me
.
Beleeue
that
Iesus
is
raised
from
the
dead
,
and
that
he
is
in
heauen
;
beleue
the
thing
done
&
past
,
and
then
hope
that
he
shall
come
againe
:
first
be
a
beleeuer
,
and
then
hope
:
he
that
hopes
for
a
thing
to
come
must
be
a
beleeuer
of
the
thing
by
gone
.
Fasten
thy
beleef
on
the
things
bygone
,
that
Christ
died
,
was
buried
,
and
rose
vp
by
the
power
of
God
,
and
ascended
to
the
heauen
;
beleeuing
all
these
things
by
gone
,
hope
shall
take
hold
on
things
to
come
;
but
if
thou
beleeue
not
these
things
bygone
,
thou
shalt
neuer
hope
that
Christ
shal
come
againe
to
thy
deliuerie
.
All
these
things
bygone
goe
before
the
thing
to
come
:
he
hes
told
all
the
articles
of
the
beleefe
,
ere
he
come
to
this
comming
of
Christ
againe
;
therfore
thou
must
beleue
these
things
bygone
ere
thou
hope
for
Christs
comming
.
Then
he
brings
in
a
description
of
the
son
of
God
;
from
his
name
,
a
Sauior
▪
from
his
office
,
a
deliuerer
:
a
sauior
must
be
a
deliuerer
,
his
name
bears
his
office
,
for
Iesus
must
be
a
sauior
of
men
.
There
are
two
things
joined
together
,
Christs
comming
and
our
eternall
deliuerie
:
when
he
came
first
in
the
world
,
he
began
with
deliuerie
,
and
by
his
death
redeemed
vs
;
when
hee
shall
come
againe
he
wil
make
an
end
of
our
deliuery
&
there
shal
be
no
more
sin
,
death
,
Our
deliuerie
dependes
on
Christs
comming
.
trouble
or
sorow
.
So
al
our
deliuerie
depends
so
on
christs
comming
,
that
if
he
return
not
we
shal
neuer
be
fully
deliuered
:
&
by
the
contrair
,
Iesus
returning
,
of
necessitie
thou
must
get
a
full
deliuerance
.
They
that
looke
for
deliuerie
(
there
is
the
order
of
hope
)
their
hope
is
euer
first
in
the
comming
of
Christ
,
vpon
the
which
their
deliuerance
dependes
,
then
in
the
seconde
rowme
,
they
looke
for
their
deliuerance
.
They
are
fooles
that
look
first
to
be
deliuered
,
that
is
a
backward
order
:
therefore
say
,
I
hope
Iesus
shall
come
againe
,
and
then
say
,
I
hope
to
be
deliuered
:
&
ye
see
in
the
Reuelation
the
cry
of
him
who
lookes
for
saluation
,
is
Come
Lord
Iesus
.
Reuel.
22.
20.
The
meaning
is
,
When
we
desire
Christ
to
come
,
we
desire
the
performance
of
our
deliuerance
:
when
we
desire
Doomes-day
,
we
desire
the
perfection
of
our
eternall
deliuerie
,
and
it
will
not
be
vntill
that
day
:
if
thou
be
founde
in
Iesus
thy
deliuerance
shall
then
come
in
the
full
accomplishment
thereof
.
Now
,
from
what
should
he
deliuer
vs
?
From
the
wraith
to
come
.
Christ
deliueres
vs
from
the
wrath
to
come
.
That
is
,
from
all
paine
and
vexation
.
All
the
terrors
,
&
hell
that
shall
follow
on
the
wrath
of
that
great
God
that
shal
be
reuealed
in
that
great
day
(
for
,
that
effectuall
wrath
of
God
shall
strike
in
that
great
day
)
are
called
the
wrath
to
come
.
No
doubt
the
Apostle
by
this
word
would
stirre
vp
our
mindes
to
looke
for
a
greater
wrath
,
then
euer
was
seene
in
this
world
:
there
was
neuer
since
the
first
day
to
the
last
,
such
a
wrath
of
God
seene
in
the
world
,
as
shall
be
seene
in
that
last
day
.
The
Lordes
wrath
hes
bene
vttered
oft
times
in
great
measure
since
the
beginning
,
as
in
that
great
deludge
,
in
the
burning
of
Sodome
and
Gomorrha
with
fire
and
brimstone
,
in
the
particulare
destruction
of
manie
people
and
sundrie
nations
:
but
all
is
nothing
to
that
great
wrath
,
all
is
but
play
,
in
respect
of
that
last
wrath
.
And
therefore
,
they
are
fooles
,
who
measures
the
greatnesse
of
the
wrath
of
God
,
by
the
selie
momentaneall
afflictions
,
that
is
laid
on
men
and
wemen
in
this
earth
.
Some
thinkes
,
God
can
not
powre
a
greater
wrathe
,
nor
when
he
casts
a
man
in
great
sicknesse
,
when
he
causes
one
to
be
rugged
in
sunder
one
part
from
an
other
,
when
he
causes
one
to
be
burnt
with
fire
:
and
foolishe
wretches
will
say
,
What
can
God
doe
more
to
me
?
Knowest
thou
not
,
that
,
there
is
an
euerlasting
wrath
in
God
?
or
euer
it
light
on
thee
,
it
shal
make
each
member
shake
in
sunder
,
&
when
thou
sees
it
comming
down
on
thee
,
thou
shalt
cry
,
Mountaines
and
Hilles
fall
downe
on
me
,
and
couer
me
from
the
wrathe
of
the
Lambe
Reuel.
6.
16.
Againe
,
mercie
is
not
,
to
be
measured
,
by
the
mercie
we
get
heere
:
it
is
a
blasphemie
,
to
thinke
,
that
God
hes
no
greater
mercie
to
show
on
thee
,
nor
he
shows
here
.
So
the
greatest
affliction
that
can
fall
on
vs
heere
,
is
nothing
in
respect
of
that
last
wrath
.
Therefore
,
that
last
day
is
called
2.
Rom.
vers.
5.
the
day
of
wrathe
.
There
was
no
day
before
called
the
day
of
wrathe
.
Now
,
brethren
,
as
the
greatest
wrath
shall
be
powred
out
that
day
:
so
,
the
greatest
mercie
shall
be
showne
to
the
godlie
that
day
.
And
they
,
who
shal
be
founde
vnder
the
couert
of
the
wings
of
this
Iesus
the
Sauiour
,
wrath
shall
passe
by
them
:
but
,
they
,
who
shall
not
be
found
vnder
his
winges
,
the
wrath
shall
tumble
on
them
.
Alas
,
if
we
could
consider
this
.
Learne
to
seek
Iesus
in
tyme
.
The
way
to
find
Iesus
a
couerture
in
that
day
,
it
must
not
be
to
beginne
then
,
thou
wilt
not
get
him
then
,
if
thou
got
him
not
before
:
thinke
not
to
cry
,
then
,
Iesus
couer
mee
:
but
,
the
waye
to
make
Christ
a
couertour
to
thee
must
be
in
this
lyfe
:
beleeue
in
him
heere
,
beleeue
,
that
,
he
came
into
the
worlde
to
releeue
thee
from
this
great
wrathe
that
day
:
beleeue
,
that
,
he
died
for
thee
,
rose
againe
for
thee
and
hope
,
that
,
he
shall
come
againe
to
that
eternall
deliuerance
.
Misse
not
this
hope
.
Paul
to
Timothie
2.
Epist.
4.
8.
speaking
of
that
crown
of
righteousnesse
he
shall
receyue
,
he
communicates
that
crown
with
others
:
but
,
who
are
they
?
they
,
that
hopes
for
his
comming
.
If
thou
,
in
some
measure
,
hunger
not
and
thirst
not
for
his
comming
in
this
life
,
looke
not
to
be
couered
by
him
hereafter
:
grone
therefore
,
and
thirst
for
Iesus
,
in
some
measure
,
that
he
may
keepe
thee
in
that
great
day
from
the
fearce
wrath
of
God
.
Consider
this
,
the
world
bindes
vp
mens
eyes
,
that
,
they
should
not
see
Christes
comming
,
and
it
makes
vs
,
neuer
to
desire
,
to
heare
,
nor
,
know
of
an
other
life
,
or
,
of
Christs
comming
.
Therefore
,
take
vp
this
necessitie
,
and
let
all
this
lyfe
be
a
preparation
to
a
better
life
,
&
in
al
thy
exercise
in
this
life
,
say
,
Lord
,
I
am
exercisde
heere
,
in
this
vocation
,
or
,
that
vocation
at
thy
command
:
but
,
Lord
,
for
all
this
bussines
,
I
am
a
pilgrime
here
,
my
life
is
not
in
this
world
,
and
my
heart
and
eye
is
beyond
this
worlde
with
thee
.
The
Lord
giue
vs
grace
,
to
haue
this
hope
:
woe
to
that
soule
,
that
must
departe
,
and
hes
no
hope
of
a
better
life
.
Now
I
will
go
forward
in
the
Chapter
following
.
Wherein
first
the
Apostle
sets
out
a
discourse
of
himselfe
,
and
of
his
own
Ministrie
,
and
the
successe
the
Lord
gaue
him
in
his
Ministrie
towards
the
Thessalonians
.
This
he
telles
in
the
two
first
verse●
of
this
chapter
.
Parts
of
the
second
Chap.
Then
he
comes
to
the
recounting
of
the
graces
of
God
wrought
in
them
by
his
ministrie
,
to
the
17.
verse
.
Then
vntill
the
end
of
the
chapter
he
telles
the
great
sorrow
he
had
that
he
could
not
win
to
them
,
&
shewes
the
impediments
,
Sathan
withstoode
him
.
These
are
the
three
parts
of
the
chapter
.
To
come
to
the
first
part
,
he
sayes
For
ye
your selues
knowe
,
brethren
,
that
our
entrance
in
vnto
you
was
not
in
vaine
.
When
I
came
to
Macedonia
to
win
a
number
of
soules
that
God
had
there
my
entrie
was
not
in
vaine
,
without
effect
or
power
:
the
reasone
is
in
the
next
verse
followinge
.
For
saieth
hee
,
wee
were
boulde
in
our
GOD
,
to
speake
vnto
you
the
Gospell
of
God
,
with
great
stryuing
.
The
power
of
God
was
perceyued
in
my
preaching
,
and
all
my
libertie
in
preaching
of
the
gospell
was
of
God
.
He
aggreadges
this
his
libertie
by
telling
of
the
stayes
and
impediments
he
got
ere
he
came
to
them
:
he
suffered
manie
afflictions
,
and
was
euill
entertained
at
Philippi
,
and
comming
to
them
he
was
not
free
of
affliction
,
but
all
his
preaching
was
with
fighting
and
daylie
battell
:
there
is
the
meaning
of
these
verses
.
To
come
then
shortlie
to
the
lessons
.
First
Ise
the
people
that
hes
beene
grounded
and
edified
in
faith
by
the
ministrie
of
the
Pastor
,
and
by
the
grace
and
power
of
God
,
they
should
not
forget
the
graces
of
God
they
got
by
him
;
and
ere
they
should
forget
,
the
Pastor
him selfe
is
bound
by
the
example
of
Paule
,
for
to
stand
vp
and
to
bring
them
in
remembrance
of
the
grace
:
not
for
his
owne
praise
,
but
for
the
glorie
of
God
,
who
hes
geuen
thee
grace
,
that
the
grace
of
God
be
not
obscured
,
but
that
his
glorie
may
shine
.
I
will
lay
you
a
ground
in
the
first
Epistle
Corinth.
2.
4.
5.
Your
faith
is
builded
vpon
the
power
of
God
,
that
is
geuen
to
the
Ministrie
:
To
the
Ministrie
?
yea
to
the
Ministrie
,
to
the
Ministrie
man
,
or
else
thou
shalt
neuer
haue
a
ground
of
faith
.
The
Apostle
sayes
,
that
your
faith
stands
not
in
the
wisdome
of
men
,
but
vpon
the
power
of
God
.
And
therefore
,
brethren
Faith
stands
vpon
that
same
verie
ground
the
power
of
God
geuen
to
the
Ministrie
.
Thy
eye
should
be
drawn
back
to
see
the
ground
where-vpon
thy
faith
hath
beene
grounded
:
if
thou
forget
to
looke
of
it
,
Pastors
should
draw
thy
〈◊〉
about
,
and
let
thee
see
that
thy
faith
was
grounded
on
the
power
of
the
word
in
the
Ministrie
,
I
challenge
your
experience
how
oft
ye
remember
the
power
of
God
in
the
ministrie
,
whither
ye
rejoice
or
not
:
saying
,
well
is
me
,
I
haue
not
my
faith
grounded
vpon
the
wisdom
of
man
,
but
vpon
the
power
of
God
;
seeke
it
for
the
fondation
of
your
faith
,
that
it
be
firme
and
sure
:
for
if
thou
haue
not
a
sure
foundation
to
ground
thy
faith
on
,
it
shall
fall
.
And
that
thou
may
find
it
.
I
counsell
thee
that
thou
neglect
not
the
Pastor
:
for
if
thou
forget
the
Pastor
&
his
ministrie
,
thou
shalt
not
come
to
the
fondation
of
thy
faith
.
I
put
it
out
of
question
,
the
power
of
Gods
word
by
his
ministry
is
a
ground
wher
vppon
your
faith
is
grounded
.
If
this
ministrie
go
awaye
,
faith
,
saluation
,
and
all
graces
in
this
land
will
decay
.
The
second
thing
wheron
stands
this
power
,
is
in
the
second
verse
.
It
stands
in
a
libertie
,
boldnesse
&
freedome
,
in
vttring
the
Gospell
,
and
speaking
of
Christ
.
So
,
brethren
,
wher
liberty
,
wher
boldnes
in
preaching
the
Gospell
is
,
there
is
effectualnes
in
it
,
&
the
man
who
hes
this
boldnes
,
is
a
fectfull
man
,
&
his
entry
shall
neuer
be
in
vaine
.
If
the
Lord
giue
thee
libertie
,
if
all
the
worlde
had
said
the
contrair
,
the
effect
shall
not
be
in
vaine
,
and
where
the
Lord
geues
not
this
libertie
,
all
the
preaching
is
fectlesse
and
without
frute
.
I
shall
say
nothing
but
that
which
Paul
saieth
:
where
there
is
no
liberty
in
the
speaking
of
Iesus
,
of
his
mercie
and
grace
,
no
freedome
of
mouth
&c.
there
is
nothing
but
a
dead
Gospell
Where
there
is
no
libertie
in
vsing
all
the
parts
of
the
ministrie
,
in
rebuking
,
admonishing
and
comforting
,
there
is
nothing
but
a
dead
Gospell
.
(
I
meane
euer
of
a
libertie
grounded
on
God
,
not
on
mans
vaine
affections
)
where
this
liberte
is
not
there
is
nothing
but
a
dead
ministrie
.
I
beleue
this
nation
be
come
alreadie
to
the
hight
of
this
liberty
,
not
of
the
mouth
only
,
but
of
the
heart
.
And
I
think
the
Lord
is
binding
vp
the
harts
of
men
that
they
are
not
loused
with
that
liberty
,
if
it
were
but
in
preaching
the
Gospel
,
as
they
wer
.
Lord
be
mercifull
to
vs
.
I
beleue
this
worke
be
drawing
to
an
end
:
ye
haue
keped
it
long
:
&
blessed
shall
they
be
that
dies
in
the
light
.
And
so
when
I
looke
a
far
off
,
I
pittie
the
posterity
,
which
appearantly
shal
be
dep●iued
of
that
liberty
;
al
for
our
ingratitude
,
we
had
a
grace
,
&
libertie
which
we
contemned
.
So
God
in
justice
is
drawing
it
away
.
Next
marke
againe
.
In
God
,
sayes
he
,
not
in
man
.
That
is
we
vsed
that
libertie
which
God
gaue
vs
.
The
libertie
of
the
affection
of
man
is
nothing
worth
.
Looke
then
what
euer
be
spoken
by
the
Minister
,
it
be
warranded
by
the
word
of
God
.
And
looke
againe
,
that
it
ryse
of
the
inward
motions
of
the
Spirite
in
the
hart
.
If
a
man
speake
of
his
owne
priuate
affection
(
ô
Lord
if
he
should
not
haue
a
well
sanctified
affection
that
speaks
in
the
name
of
the
Lord
)
it
is
better
to
him
not
to
speake
,
he
indangers
himselfe
&
hes
much
to
make
account
of
.
But
if
thou
hast
warrands
in
the
word
,
break
out
with
it
with
liberty
:
for
it
is
as
great
danger
to
thee
to
conceale
it
when
thou
hast
a
warrand
,
as
it
is
to
speake
it
of
thy
owne
affection
.
And
without
question
the
Lord
will
controll
them
that
will
controll
thy
libertie
here
.
The
Lord
giue
eyes
to
men
that
they
may
see
what
danger
they
incurre
by
controlling
the
libertie
of
the
worde
in
the
Church
.
There
is
his
moderation
in
teaching
.
Now
one
thing
more
.
Al
this
power
is
in
the
beginning
in
his
enterance
to
them
.
The
Apostle
is
now
afflicted
in
Macedonia
,
when
he
comes
to
Theslalonica
,
all
his
preaching
is
but
a
battaile
:
&
last
shamefully
is
he
put
away
,
and
goes
to
Ber●●a
.
What
shall
I
say
of
this
?
If
Paul
had
had
no
more
but
the
spirite
of
a
man
,
he
would
not
haue
immediatlie
gone
to
Thessalonica
,
and
there
teached
:
and
being
in
Thessalonica
he
would
not
haue
vttered
any
thing
that
would
haue
displeased
them
:
No
,
but
he
does
otherwise
:
the
power
of
God
neuer
so
well
appears
in
men
as
vnder
affliction
,
for
when
man
is
weakest
God
is
strongest
in
them
.
My
strength
,
sayes
the
Lord
,
〈◊〉
showen
in
infirmitie
.
2.
Cor.
12.
9.
And
in
the
fourth
chapter
of
the
same
Epistle
vers.
7.
he
showes
,
the
Lord
hes
put
a
treasure
in
earthen
veshels
,
that
the
excellencie
of
his
power
may
be
knowen
.
Then
he
falles
out
in
a
probation
of
this
power
:
My
bodie
is
daylie
slaine
where
euer
I
go
,
there
is
nothing
but
affliction
.
But
saith
he
:
by
this
I
know
,
the
lyfe
of
Iesus
is
manifest
in
me
.
He
hes
not
a
better
token
to
knowe
the
life
of
Iesus
,
nor
by
affliction
:
and
none
can
know
the
life
of
Iesus
so
well
as
in
the
last
agonie
of
death
.
Other
countries
hes
experimented
this
power
of
God
that
appeares
in
affliction
better
then
we
haue
done
.
Scotland
hes
no
manifestation
thereof
in
respect
of
other
Churches
.
Well
brethren
,
our
tyme
is
comming
fast
on
.
The
Lord
of
Heauen
that
is
strongest
when
man
weakest
,
giue
vs
strength
and
courage
to
abyde
that
tyme
and
holde
vs
vp
in
our
infirmities
,
that
he
may
be
glorifyed
in
our
affliction
.
To
this
God
,
the
Father
,
Son
and
the
holie
Spirite
,
be
honour
and
praise
for
euer
.
AMEN
.
THE
FIFTH
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
2.
vers.
3.
4
▪
5.
6.
7.
3
For
our
exhortation
was
not
by
deceite
,
nor
by
vncleannesse
,
nor
by
guile
.
4
But
as
we
were
allowed
of
God
,
that
the
Gospell
should
be
committed
vnto
vs
,
so
we
speake
,
not
as
they
that
please
men
,
but
God
,
●v●o
trieth
the
hearts
.
5
Neither
did
we
euer
vse
stattering
wordes
,
as
ye
knowe
,
nor
coloured
couetousnesse
,
God
is
record
.
6
Neither
soght
we
praise
of
men
,
neither
of
you
,
nor
of
others
.
7
Whe●
we
might
haue
bene
chargeable
,
as
the
Apostles
of
Christ
:
but
we
wer
gentle
among
you
,
euen
as
a
nource
cherisheth
her
children
.
BRETHREN
the
purpose
we
haue
in
hand
,
and
hes
had
these
dayes
bygone
is
the
rejoysing
of
the
Apostle
together
with
the
Thessalonians
,
for
the
graces
of
God
bestowed
on
them
.
The
Apost.
falles
out
in
a
narration
concerning
himself
&
the
manner
of
his
entrie
among
the
Thessalonians
,
setting
out
the
grace
of
God
that
was
with
him
,
when
he
entered
in
among
them
to
this
end
,
to
let
them
see
the
ground
wherevpon
their
faith
was
builded
was
not
faire
wordes
,
but
that
effectuall
grace
of
God
that
was
hid
vp
in
the
〈◊〉
.
The
last
day
we
shewe
the
Apostle
proponed
his
manner
of
his
entrie
among
them
,
it
was
not
in
vaine
,
it
was
not
fectlesse
,
but
fectfull
,
and
when
he
come
and
entered
amongst
them
,
he
come
with
a
libertie
and
boldnesse
,
vttering
the
Gospell
of
Christ
,
and
a
libertie
not
grounded
on
man
,
or
on
his
owne
affection
,
but
on
the
power
of
God
.
This
boldnesse
he
amplifies
in
respect
of
the
afflictions
which
before
he
had
suffered
at
Philippi
,
&
in
respect
of
that
suffering
he
had
,
while
he
preached
that
word
of
the
Gospell
with
libertie
among
them
.
Now
to
come
to
this
text
we
haue
in
hand
.
The
Apostle
in
the
third
verse
of
this
chapt
.
answeres
to
that
which
might
haue
bene
thoght
and
objected
by
the
Thessalonians
(
for
he
meetes
the
thoght
of
the
heart
)
Thou
sayes
thy
entrie
amonge
vs
was
with
libertie
&
boldnes
,
but
looke
with
what
sincerity
thou
entered
among
vs
:
it
is
not
eneugh
to
preach
with
boldnes
&
libertie
,
but
there
must
be
sinceritie
,
looke
that
thy
preaching
hes
not
bene
with
deceat
to
deceiue
vs
,
with
vncleannes
,
with
guile
.
If
any
of
these
thre
things
haue
concurred
with
thy
preacing
&
exhorting
,
al
thy
liberty
in
preaching
&
exhorting
auails
not
.
The
Apostle
answeres
(
marke
euerie
word
)
for
our
exhortation
was
not
by
deceit
,
nor
by
vncleannes
,
nor
by
guile
.
Look
to
the
words
.
Our
exhortation
,
our
doctrine
or
preaching
(
for
by
a
speciall
part
of
the
doctrine
,
which
is
exhortation
he
vnderstandes
the
whole
,
and
that
because
all
doctrin
ends
in
exhorting
.
Exhortation
is
the
conclusion
of
all
doctrine
)
exhortation
,
sayeth
he
,
was
not
with
deceat
,
with
vncleannes
,
nor
with
guile
,
that
is
to
say
,
was
not
with
any
kind
of
fainednes
,
neither
in
substance
of
doctrin
,
which
is
called
deceat
(
false
doctrine
deceiues
.
)
Neither
in
affection
,
in
vttering
the
Gospell
,
which
is
called
vncleannesse
,
neither
in
the
manner
of
delyuerie
,
which
here
is
called
guile
.
In
a
word
our
exhortation
was
voide
of
all
sort
of
vnsinceritie
:
no
part
was
simulate
.
Marke
the
lesson
on
this
verse
.
Ye
see
here
this
meeting
the
Apostle
makes
to
the
verie
thoght
of
the
heart
,
and
to
the
opinion
they
might
haue
conceyued
,
that
he
was
not
sincere
in
doctrine
,
vtters
plainlie
that
there
is
oft-tymes
a
verie
opinion
and
suspition
in
the
heartes
of
the
hearers
,
that
there
is
vnsinceritie
in
the
teacher
,
in
delyuering
the
doctrine
,
and
this
will
make
such
a
doubt
in
the
heart
,
that
it
will
hinder
edification
and
faith
.
And
therefore
the
teacher
had
much
neede
to
take
head
to
himselfe
in
teaching
,
to
his
affection
,
and
to
eschew
all
sort
of
vncleannesse
,
if
it
were
but
in
his
thoght
and
affections
:
before
he
speake
he
should
striue
to
get
a
sanctifyed
heart
,
and
in
word
let
him
meete
the
verie
thoght
and
suspition
of
the
people
,
to
remoue
all
blame
of
vnsinceritie
in
preaching
and
vttering
the
Gospell
,
that
edification
and
faith
may
increase
.
His
end
in
preaching
is
faith
,
that
the
people
may
beleeue
and
be
edified
:
Let
him
therefore
put
away
all
occasions
that
may
stay
the
edification
of
the
people
,
that
the
worke
and
building
may
goe
vp
and
faith
may
grow
.
Then
secondlie
ye
se
,
there
are
sundrie
sorts
of
vnsinceritie
:
A
man
may
be
vnsincere
in
teaching
many
wayes
:
he
may
teache
,
and
yet
teache
false
doctrine
:
he
may
be
vnsincere
in
his
heart
in
teaching
:
he
may
be
vasincere
in
delyuering
,
and
thereby
deceyue
thee
.
And
there
is
none
of
these
wayes
,
but
they
will
stay
edification
,
if
the
people
take
a
suspition
,
if
it
were
of
an
vnsinceritie
of
the
heart
,
it
will
stay
the
worke
.
And
therefore
,
in
all
manner
of
way
the
teacher
should
striue
to
be
sincere
in
vttering
the
Gospell
:
that
if
there
be
any
stop
,
it
may
be
in
him
that
heares
,
and
not
in
him
who
teaches
:
for
if
the
preachers
stryue
not
for
his
part
to
sinceritie
,
and
the
people
for
their
part
to
sinceritie
in
hearing
,
it
will
be
a
great
stay
to
the
worke
.
Now
into
the
next
verse
,
when
he
hes
remoued
from
him
the
opinion
of
all
kinde
of
vnsinceritie
,
and
hes
purged
himself
thereof
,
either
in
doctrine
,
affection
,
or
in
manner
of
delyuerie
:
He
sets
downe
the
contrair
,
to
wit
,
the
sinceritie
he
vsed
in
doctrine
.
The
sinceritie
he
vsed
was
this
,
that
he
spake
:
how
spake
he
?
Not
as
they
doe
who
are
set
to
please
men
,
but
to
please
God
.
There
is
the
sinceritie
in
speaking
:
he
had
not
men
before
his
eyes
,
he
respected
not
the
pleasure
of
men
:
but
in
speaking
and
preaching
his
God
was
before
his
eye
,
and
his
heart
was
set
to
please
God
.
Sinceritie
in
preaching
and
hearing
is
to
be
measured
by
the
end
that
thou
respects
in
doing
thereof
:
for
if
God
and
his
glorie
be
not
before
thy
eyes
,
as
the
Butte
wherat
thou
shootes
,
albeit
that
which
thou
doest
and
speakest
had
neuer
so
faire
a
face
,
yet
al
is
vnsincere
and
vncleane
.
The
thing
I
marke
heere
speciallie
is
,
a
Pastor
that
stryues
to
be
sincere
in
speaking
and
preaching
must
set
himselfe
to
please
some
in
his
speaking
:
but
heere
a
caueat
to
be
keeped
,
in
the
persone
whom
thou
studies
to
please
,
either
by
doing
,
or
by
speaking
:
this
is
all
the
weight
of
the
matter
;
if
thy
heart
be
set
in
speaking
,
preaching
and
doing
,
to
please
men
and
to
satisfie
the
humours
of
men
first
of
all
:
if
that
be
the
butte
thou
shootes
at
,
because
this
man
likes
of
this
speaking
therefore
I
wil
speake
this
:
if
this
speaking
please
this
woman
,
therefore
I
will
speake
this
.
If
that
be
the
end
of
thy
speaking
,
all
thy
speaking
is
vnceritie
&
flattery
:
if
thou
seeke
to
pleasure
any
creature
,
if
it
were
the
Angels
,
let
be
a
man
,
all
thy
pleasant
talke
is
but
vaine
talke
and
flatterie
.
I
deny
not
but
men
may
be
pleasured
to
,
Rom.
12.
18.
but
looke
that
thy
butte
be
not
to
please
men
,
of
what
estate
so
euer
they
be
,
but
onelie
to
please
God
.
First
please
God
,
and
in
God
please
them
,
&
then
thou
can
not
go
wrong
.
If
men
and
wemen
(
what
rank
so
euer
they
be
of
)
can
not
be
pleased
in
God
,
and
will
not
let
God
haue
the
first
place
,
then
please
thou
God
,
and
anger
all
the
world
.
If
thou
studies
to
please
any
persone
onelie
in
God
in
speaking
and
doing
,
there
can
be
nothing
there
but
sinceritie
.
A
sure
rule
,
a
man
can
neuer
faile
in
setting
his
heart
to
please
God
,
in
thoght
,
word
and
deed
.
The
Lord
giue
vs
vpright
hearts
to
study
to
please
our
God
,
and
then
all
creatures
onelie
in
him
.
Now
he
layes
down
a
good
ground
,
why
in
his
preaching
he
stryued
to
please
his
God
,
it
was
not
without
a
good
cause
:
and
the
ground
is
,
God
pleased
him
first
,
&
why
should
he
not
indeuour
himself
to
do
all
things
to
please
him
againe
,
&
render
him
the
lyke
duetie
.
But
as
we
,
saieth
he
,
were
allowed
of
God
in
such
sort
,
that
the
Gospell
should
be
committed
vnto
vs
,
so
we
speake
.
That
is
,
that
he
hes
placed
vs
in
this
calling
,
made
vs
Apostles
who
wer
vnworthie
bodies
:
of
one
who
was
vnable
of
such
a
calling
,
hes
made
vs
able
:
as
it
hes
pleased
him
so
to
please
me
,
and
as
he
hes
allowed
of
me
,
who
was
altogether
vnworthie
,
my
speaking
shall
be
to
please
him
.
There
was
neuer
a
Minister
that
euer
receiued
grace
for
that
calling
at
the
hands
of
men
,
neither
at
king
nor
subject
,
but
onlie
at
Gods
hand
:
and
therefore
let
him
studie
to
please
,
not
men
,
but
God
,
who
geues
him
al
graces
:
and
if
men
can
not
be
pleased
in
God
,
let
him
not
studie
to
please
them
.
Now
to
speake
of
this
allowance
,
there
is
a
difference
betwene
the
allowance
of
men
,
when
they
allow
of
men
,
and
God
when
he
allowes
of
men
:
man
allowes
of
man
,
because
he
sees
some
good
qualities
in
him
,
which
qualities
he
neuer
gaue
him
,
for
God
gaue
him
them
.
But
when
God
allowes
of
man
,
he
allowes
not
for
any
good
thing
he
sees
in
him
,
to
moue
him
to
allow
of
him
,
but
al
the
allowing
of
God
is
of
fre
grace
,
all
is
according
to
the
good
pleasure
of
his
will
:
Gods
allowance
of
free
grace
.
he
allowes
not
of
man
because
he
is
able
to
do
good
,
but
because
God
allowes
of
him
,
therfore
he
is
made
meet
and
able
to
do
good
:
when
God
choised
thee
before
all
eternitie
to
glorie
,
what
saw
he
in
thee
?
The
Apostle
saieth
.
He
predestinate
vs
in
himselfe
.
Eph.
1.
5.
Of
his
own
fre
loue
he
called
vs
to
grace
.
Before
he
called
vs
to
grace
,
what
saw
he
in
vs
to
moue
him
to
make
vs
partakers
of
his
grace
?
He
saw
matter
of
hell
and
damnation
in
vs
.
And
therfore
his
allowance
of
vs
was
not
for
any
grace
was
in
vs
:
if
he
had
allowed
of
vs
conforme
to
that
which
was
in
vs
,
he
would
haue
shot
vs
with
his
hand
to
hel
for
euer
.
So
when
he
calles
one
to
be
a
Minister
and
teacher
of
the
Gospell
,
allowes
he
of
him
because
he
hes
a
grace
before
hand
?
No
,
the
best
Minister
that
is
chosen
he
hes
no
more
grace
by
nature
to
this
holy
function
,
nor
the
vildest
sinner
in
the
world
.
So
it
is
the
allowance
of
God
himselfe
that
makes
man
meet
to
that
office
:
so
this
allowance
of
God
was
in
himself
:
no
matter
thereof
in
Paul
,
matter
contrarie
to
grace
was
in
him
,
he
was
a
blasphemer
.
1.
Tim.
1.
12.
Paul
had
neuer
bene
an
Apostle
,
but
an
impe
of
the
Deuill
,
if
God
had
not
allowed
of
him
first
.
The
note
is
,
Gods
free
loue
binds
vs
to
plese
him
.
the
vndeserued
loue
of
God
,
when
he
allowes
of
vs
,
when
he
calles
vs
to
faith
,
or
places
vs
in
any
calling
(
if
it
were
a
King
in
his
calling
,
)
either
in
Church
or
common-wel
bindes
&
oblishes
vs
to
spende
our
liues
in
that
calling
,
that
God
may
be
pleased
.
If
euer
thing
bound
thee
,
this
vndeserued
lyking
God
had
of
thee
,
who
first
lyked
thee
when
thou
was
full
of
●inne
,
bindes
thee
to
set
thy
heart
to
please
God
:
for
thy
blessednesse
,
joy
and
felicitie
is
to
please
him
:
and
he
that
studies
not
to
please
him
,
knew
neuer
what
joy
was
.
Alas
,
if
we
coulde
apprehend
our
owne
miserie
before
Gods
allowance
of
vs
:
(
We
are
not
placed
so
soone
in
any
calling
,
but
immediatlie
we
conceate
with
our selues
,
that
God
hes
seene
in
vs
something
worthie
of
it
,
)
and
then
againe
,
if
we
could
apprehend
that
free
mercy
of
God
,
after
the
sight
of
our
own
vnworthines
,
then
we
would
set
our
hearts
to
pleasure
him
.
For
,
neuer
apprehending
our
miserie
and
Gods
mercie
and
free
calling
,
we
set
our selues
in
our
calling
to
please
men
and
our
owne
foull
affections
.
The
Lorde
waken
vs
,
for
appearantlie
the
tyme
of
tryall
drawes
neere
:
we
haue
beene
vnthankfull
for
the
vndeserued
graces
of
God
bestowed
on
vs
.
Therefore
he
is
begun
to
draw
them
from
vs
,
and
lets
vs
follow
our
own
affections
.
Now
next
,
In
what
thing
striues
Paul
to
please
God
?
what
was
his
calling
?
He
sayes
,
The
Gospell
was
committed
to
me
.
That
is
his
calling
.
Therefore
,
saye
he
,
so
we
speake
.
Looke
what
is
euery
mans
calling
?
Euery
man
in
a
faithful
discharge
of
his
own
calling
is
bounde
to
please
God
.
He
saieth
not
,
God
allowed
of
me
,
therefore
I
please
him
in
playing
the
part
of
a
king
or
magistrate
:
but
he
hes
called
me
to
be
a
minister
,
therfore
I
wil
please
him
in
speaking
.
Then
let
euerie
man
set
his
heart
to
please
God
in
his
owne
calling
.
So
there
are
two
things
we
should
respect
in
seruing
God
:
First
do
all
to
please
him
;
Secondlie
,
in
the
calling
he
hath
placed
thee
into
chieflie
studie
to
please
him
.
Keep
these
two
,
and
then
thou
shalt
be
acceptable
vnto
him
.
In
the
end
of
the
verse
he
subjoynes
,
But
God
who
approoueth
our
hearts
▪
These
wordes
containe
an
assurance
that
Paule
had
in
his
heart
,
that
in
speaking
and
discharging
of
his
calling
hee
pleased
God
.
God
within
me
had
his
secreete
allowance
,
God
in
my
hart
as
he
allowed
of
me
first
,
ere
I
had
grace
,
and
placed
me
in
the
Ministrie
,
so
now
when
he
has
geuen
me
grace
to
please
him
,
he
allowes
of
me
There
are
two
sorts
of
Gods
allowing
.
The
first
is
when
God
allowes
of
any
man
before
he
haue
anie
grace
,
2.
sorts
of
Gods
allowing
.
and
by
his
allowance
makes
him
able
to
doe
good
:
the
second
is
,
when
he
allowes
of
him
in
the
worke
he
hes
geuen
him
by
his
grace
.
The
first
allowance
moues
a
man
to
serue
his
God
and
to
do
all
things
in
his
calling
:
the
second
allowance
is
a
warrand
to
him
that
he
hes
done
well
.
Alwaies
the
lesson
is
.
If
thou
set
thy selfe
to
please
God
thou
shalt
neuer
want
a
witnesse
of
thy
doings
,
thou
shalt
neuer
want
a
secreete
testimonie
within
thy selfe
,
(
albeit
all
the
world
should
close
their
mouth
,
and
neuer
speake
to
thee
)
thou
doest
well
:
settest
thou
thy selfe
to
serue
God
,
he
shall
round
in
thy
eare
and
tell
thee
of
thy
wel-doing
,
and
giue
thee
a
secreete
joye
.
By
the
contrair
,
doest
thou
euill
?
art
thou
an
harlote
?
settest
thou
thy selfe
to
displease
God
,
who
hes
geuen
thee
all
things
?
thou
shalt
get
a
bitter
witnesse
in
thy
hart
,
saying
,
false
villaine
,
thy
pleasure
is
in
displeasing
God
;
ô
catiffe
,
thou
art
adjudged
to
condemnation
.
Iohn
1.
Epist.
3.
20.
sayes
,
If
thy
heart
condemne
thee
,
God
is
greater
then
thy
heart
,
much
more
will
he
condemne
thee
:
take
head
to
thy
conscience
;
if
thy
conscience
tell
thee
thou
doest
well
,
the
Lord
approues
thy
doing
:
otherwise
,
if
thy
conscience
telles
thee
thou
does
euill
,
the
Lord
disallowes
thee
.
Now
as
he
hes
remooued
from
him
before
,
all
sortes
of
vnsincere
doing
,
and
tooke
to
him
sinceritie
in
speaking
,
to
please
God
in
all
things
who
gaue
him
his
allowance
:
he
goes
deeper
in
the
verse
following
,
and
he
remoues
from
him
the
soull
vyces
,
out
of
the
which
springs
the
vnsinceritie
in
dealing
.
The
first
is
called
flattering
words
:
the
second
auarice
:
the
third
,
ambition
,
insatiable
greed
of
honour
and
estimation
.
Fountaines
,
of
vnsinceritie
.
He
remoues
all
these
three
,
which
are
as
as
many
fountaines
,
wherefrom
vnsinceritie
springs
.
It
is
not
my
purpose
to
insist
largelie
on
these
vices
.
Onelie
I
shall
speake
as
accords
to
this
place
.
The
first
then
is
flatterie
,
Flatterie
.
for
no
man
vsed
he
anie
flattering
wordes
in
preaching
.
Marke
the
lesson
.
When
a
Preacher
is
inclyned
to
flatter
and
fletche
on
earth
,
either
King
,
Queene
,
Councell
,
or
subject
,
man
or
woman
,
he
is
not
sincere
in
his
calling
.
There
is
none
of
vs
in
no
degree
,
but
we
may
be
,
yea
,
and
would
be
flattered
.
The
Apostle
is
speaking
heere
of
flatterie
,
not
of
Kings
,
or
Princes
,
but
of
the
flattering
of
the
Thessalonians
,
Neither
did
we
vse
flattering
wordes
,
sayes
he
.
But
my
lesson
is
,
Where
any
Minister
is
set
to
flatter
and
fletche
on
the
earth
,
that
man
ere
all
be
done
,
will
fall
out
in
false
doctrine
,
he
will
frame
himself
so
to
the
affection
of
them
whom
he
would
flatter
that
he
wil
be
vnsincere
in
doctrine
.
Why
?
The
fountaine
of
flatterie
is
the
foull
crooked
affection
of
man
or
woman
:
and
so
,
if
the
vaine
man
wil
apply
himself
to
the
crooked
affection
of
man
,
the
doctrine
shall
be
crooked
:
ere
he
faile
in
flatterie
,
he
shall
fall
out
in
false
doctrine
.
The
heart
of
them
who
speakes
in
the
name
of
the
Lord
Iesus
,
must
be
set
onelie
on
God
,
and
not
vpon
any
man
on
earth
,
Well
,
the
Apostle
takes
them
to
be
witnesses
of
this
,
and
sayes
,
As
ye
know
.
It
easie
to
knowe
a
flatterer
,
his
wordes
will
bewray
him
,
he
will
commonlie
call
God
to
witnesse
,
but
not
men
.
Men
shold
behaue
themselues
so
,
that
they
take
not
ay
God
onelie
,
but
also
good
men
to
be
witnesses
to
their
doinges
:
Paul
heere
takes
not
God
,
but
the
people
of
Thessalonica
to
be
witnesse
,
saying
,
ye
know
.
It
is
true
,
brethren
,
albeit
the
words
wil
bewray
the
flatterer
;
yet
such
is
the
blindnes
of
man
,
who
with
selfe-loue
is
set
to
pleasure
his
foull
affection
,
that
if
a
man
wold
neuer
so
plainelie
flatter
him
in
his
face
,
yet
oft
times
he
can
not
perceiue
the
flattery
,
and
he
beleues
this
fained
flatterer
to
be
his
greatest
friend
.
The
Lord
keepe
vs
from
such
flatterers
,
&
lighten
our
eies
vs
grace
that
we
may
discerne
them
.
The
next
verse
.
The
seconde
vice
is
auarice
,
and
he
calles
it
the
pretence
of
auarie
;
Auarice
.
your
books
turnes
it
,
nor
coloured
couetousnes
.
Auarice
in
anie
man
is
dangerous
,
but
chieflie
in
a
Minister
;
it
will
make
him
to
do
much
euill
:
for
if
his
heart
be
set
on
auarice
,
and
that
be
his
end
and
purpose
to
win
the
worlde
,
he
will
in
the
end
fall
out
in
corrupt
doctrine
:
for
the
rule
of
his
teaching
being
his
owne
bellie
and
gaine
,
ere
he
faile
to
get
his
purpose
,
hee
will
teach
false
doctrine
.
It
maye
be
there
be
some
men
in
this
lande
whose
hearts
are
so
set
on
this
sort
of
auarice
,
that
they
would
say
masse
,
ere
they
should
want
their
gaine
.
After
that
this
vice
of
auarice
raigne
in
anie
man
,
it
will
misguide
him
maruellouslie
,
he
wil
leaue
nothing
vndone
to
get
his
filthy
hart
satisfied
:
in
anie
estate
in
the
world
an
auaritious
heart
workes
much
mischiefe
.
In
the
next
words
he
takes
God
to
be
witnes
,
&
sayes
,
God
is
my
record
Auarice
is
not
sodanely
perceiued
,
because
it
comes
in
with
so
faire
a
colour
,
the
colour
of
godlines
,
the
fairest
colour
that
is
,
and
the
sight
of
man
is
so
short
that
it
can
not
looke
in
to
the
corners
of
the
heart
full
of
guile
.
But
the
Lorde
hes
an
eye
that
can
looke
through
thy
bodie
in
to
thy
hart
,
and
he
can
tell
thee
whether
auarice
be
in
thee
or
not
.
And
therfore
Paule
takes
God
to
be
witnes
that
his
heart
was
cleane
of
auarice
.
Then
learne
;
there
is
nothing
so
hid
in
man
but
he
will
get
a
witnes
thereof
;
if
man
can
not
be
witnes
,
God
who
sees
all
things
,
hee
shall
be
witnes
to
thee
,
and
in
that
great
day
he
will
reueale
all
,
and
discouer
the
secreetes
of
all
hearts
:
thou
shalt
not
want
a
witnesse
:
thinke
nor
,
when
thou
art
sinning
,
thou
shalt
ay
lurke
still
in
sinne
;
no
,
the
Lord
at
last
will
take
thee
out
and
make
thee
a
spectacle
to
the
world
.
The
last
vice
here
is
ambition
.
Ambition
.
Neyther
sayes
he
,
sought
I
the
praise
of
men
,
I
sought
no
honor
,
neyther
of
you
,
nor
of
others
;
and
so
,
I
am
free
of
all
kinde
of
ambition
.
To
speake
this
by
the
waye
:
It
is
not
eneugh
to
be
free
of
anie
sinne
in
anie
respect
,
at
this
time
onelie
,
in
this
place
onelie
,
in
the
sight
of
some
onelie
;
but
,
he
that
would
be
free
of
anie
vice
,
as
ambition
,
let
him
in
all
respects
be
free
of
it
;
in
respect
of
all
persones
,
all
times
,
all
places
:
for
,
otherwise
,
he
is
an
hypocrite
and
he
will
begyle
men
.
So
,
we
should
studie
to
please
God
in
all
wayes
,
in
respect
of
all
places
and
persones
,
and
as
if
there
were
in
the
world
no
moe
but
thy selfe
allone
,
thou
shouldst
doe
as
he
commanded
thee
.
The
lessone
is
,
It
is
dangerous
for
anie
man
to
be
ambitious
;
but
,
in
him
that
teaches
the
Gospell
in
the
name
of
the
Lord
,
whose
calling
should
be
,
to
seeke
the
Lord
&
his
glorie
,
ambition
is
most
dangerous
:
if
this
man
be
ambitious
,
if
the
thinge
he
seekes
by
his
preaching
,
be
his
honour
and
estimation
,
if
his
heart
be
inclyned
that
way
,
in
the
end
,
if
occasion
serue
,
he
will
proue
an
euil
man
;
he
will
be
a
papist
,
an
hereticke
,
and
so
forth
.
It
is
a
most
sure
thing
,
he
that
is
geuen
to
ambition
will
applye
all
his
actions
to
obtaine
honour
,
because
he
serues
that
sinne
as
a
slaue
.
I
confesse
,
there
are
none
free
of
vice
,
we
are
all
borne
in
sinne
,
(
except
the
Lord
Iesus
)
and
naturallie
we
are
inclyned
to
al
vyce
,
to
auarice
to
ambition
,
we
woulde
all
be
Kings
,
and
rulers
&c.
no
,
none
of
vs
is
free
thereof
:
but
,
blessed
is
that
soule
that
getteth
a
peece
of
mortification
,
that
his
sinnes
raigne
not
ouer
him
,
as
lords
;
for
,
if
sinne
raigne
ouer
thee
,
thou
shalt
be
compelled
to
serue
thy
appetite
.
Wee
are
all
foull
,
aswell
ministers
as
people
,
but
,
the
Lord
keepe
vs
from
ambition
raigning
in
vs
and
tyrannizing
ouer
vs
.
For
,
then
,
there
is
no
vyce
nor
mischeefein
ths
worlde
that
can
be
deuised
,
but
we
shall
be
compelled
to
commit
it
,
and
all
,
to
serue
that
foull
sinne
;
and
a
Minister
in
his
calling
of
all
men
ought
to
haue
the
greatest
care
to
flee
this
ambition
.
Alas
,
the
raigning
of
these
sinnes
what
they
haue
wroght
in
this
age
,
experience
hes
told
:
this
black
darknes
and
this
corruption
that
is
in
the
kingdome
of
Antichrist
hes
risen
on
flattery
,
auarice
&
ambition
:
among
all
the
Princes
on
earth
,
who
ouercomes
this
Antichrist
in
auarice
?
who
ouercomes
him
in
ambition
?
who
goes
before
him
in
flatterie
?
Miserable
experience
showes
well
eneugh
,
that
these
vyces
hes
broght
in
all
heresies
,
and
darknes
,
and
these
are
thre
rootes
to
all
other
vices
.
Now
in
the
wordes
following
,
he
amplifies
that
which
he
hes
spoken
of
the
sins
of
auarice
and
ambition
.
He
saieth
I
soght
not
goods
,
nor
honour
of
you
,
nor
no
others
:
he
amplifies
it
In
deed
I
might
haue
ben
chargeable
to
you
.
I
might
haue
soght
goods
of
you
,
being
the
Apostle
of
Christ
:
my
calling
might
haue
made
me
chargeable
to
you
,
to
haue
taken
goods
and
honour
or
you
:
but
I
did
it
not
.
Brethren
this
is
a
maruellous
thing
.
Men
hes
this
sentence
in
their
mouth
.
ministers
right
to
temporall
things
.
The
Minister
of
God
hes
no
right
nor
title
to
these
thinges
which
other
men
enjoyes
.
But
I
say
to
thee
,
he
hes
a
title
to
the
riches
and
goods
of
this
world
,
to
his
own
share
of
the
honour
of
this
world
in
his
calling
.
Yea
,
Paul
in
the
first
Epistle
to
the
Corinthians
,
9.
11.
sayes
,
If
we
haue
sowe
vnto
you
spirituall
things
,
is
it
a
great
thing
,
if
we
reape
your
carnal
things
?
If
or
hers
with
you
be
partakers
of
this
power
,
are
not
we
rather
?
Which
wordes
importes
a
greater
right
we
haue
nor
other
men
hes
.
If
ye
be
addebted
in
any
of
these
things
to
any
man
,
much
more
to
him
that
ministers
spirituall
things
.
And
Paul
charges
Philemon
vers.
19.
not
with
a
common
pleasure
or
goods
:
but
with
a
debt
of
himselfe
:
a
Minister
hes
a
right
in
a
man
to
his
lyfe
if
he
be
faithfull
.
But
that
ye
should
not
thinke
this
maruelous
,
the
things
,
as
Paul
sayes
,
that
are
geuen
by
the
Minister
,
are
things
spirituall
:
he
ministers
to
thee
that
spirituall
lyfe
,
and
woe
is
to
that
man
that
gettes
not
this
spirituall
lyfe
:
and
thou
may
say
,
cursed
be
the
houre
that
euer
I
was
born
in
,
thogh
thou
were
the
Monarch
of
the
whole
earth
,
if
thou
get
not
this
spirituall
lyfe
,
the
lyfe
of
God
,
the
lyfe
of
Christ
.
Then
he
sayes
,
as
by
Ironia
:
is
it
a
faire
matter
to
thee
to
minister
to
them
temporal
things
?
this
world
thinks
they
get
ouermuch
if
they
get
a
drinke
of
colde
water
,
or
an
aiker
of
land
:
but
would
to
God
men
had
an
eye
to
see
what
these
spirituall
things
meanes
.
There
is
no
sense
of
heauenlie
things
amongst
the
most
part
of
men
now
in
those
dayes
.
Yet
againe
the
speciall
commendation
a
Minister
can
haue
,
is
euen
for
Christs
sake
,
and
for
the
Gospels
sake
,
to
renounce
some
part
of
this
right
he
hes
to
worldlie
thinges
,
ere
the
Gospell
should
be
slandered
.
And
therefore
Paul
sayes
,
we
haue
not
vsed
our
right
,
but
we
suffer
all
thinges
,
that
in
no
maner
of
way
the
Gospell
shoulde
be
stayed
,
and
so
the
course
of
mans
saluation
left
off
.
Marke
it
,
If
anie
man
for
the
Gospels
sake
let
a
peece
of
his
right
passe
,
(
aswell
an
other
man
as
a
Minister
)
that
the
Gospel
may
be
furthered
,
and
the
course
of
mans
saluation
goe
forward
,
it
is
well
done
.
The
Apostle
sayes
,
Why
suffer
ye
not
wronge
rather
nor
before
heathen
magistrates
ye
shoulde
cause
the
Gospell
to
be
slandered
?
1.
Corinth.
6.
7.
Well
is
hee
that
can
let
some
part
of
these
worldlie
goodes
goe
,
that
the
Gospell
may
encrease
:
hee
shall
receyue
a
faire
recompence
,
and
he
shall
get
a
part
of
that
heauenlie
inheritance
with
Christ
his
Sauiour
.
Now
to
end
:
In
the
last
verse
we
red
he
sets
downe
a
vertue
contrarie
to
auarice
and
ambition
;
leauing
auarice
,
leauing
ambition
,
what
followed
?
he
sayes
,
But
we
were
gentle
among
you
,
euen
as
a
nource
cherisheth
her
children
.
So
the
vertue
that
Paul
vsed
contrarie
to
these
two
vices
,
is
pleasantnes
:
this
pleasantnes
,
vnderstand
what
it
is
,
it
is
a
gentlenes
in
all
manner
of
dealing
,
in
behauiour
submitting
him selfe
to
them
,
for
the
winning
of
them
,
submitting
him selfe
to
al
kinde
of
trauell
and
paine
;
as
the
paine
the
nource
takes
for
the
childe
,
to
be
a
seruant
to
them
that
he
might
winne
them
,
not
respecting
the
honour
and
care
of
the
world
,
but
onlie
vpon
such
affection
as
the
mother
hes
to
her
childe
;
&
so
he
takes
a
similitude
from
a
mother
toward
her
infant
:
there
is
no
busines
nor
care
the
mother
wil
leaue
vndone
for
the
infant
,
nor
respecting
her
hyre
or
gaine
,
but
vpon
an
inteere
affection
to
the
infant
.
Then
learne
shortlie
;
A
pastor
must
be
like
a
mother
:
Paul
Gall.
chapter
4.
verse
19.
compares
him selfe
to
a
mother
trauailing
in
birth
,
vntill
Christ
be
reformed
in
them
;
O
my
little
children
,
with
whom
I
trauaile
in
birth
,
while
Christ
be
reformed
in
you
.
Now
he
compares
the
pastor
to
a
nource
taking
paines
to
nourish
them
when
they
are
borne
vpon
a
motherlie
affection
,
without
eyther
respect
to
goods
or
honor
;
and
he
compares
the
people
,
who
by
the
pastor
are
fed
in
Christ
,
&
nourished
by
the
sincere
milk
of
the
word
to
infants
.
As
a
yong
infant
craues
no
other
nourishment
but
milke
;
no
more
shouldst
thou
craue
to
be
nourished
with
any
other
food
but
the
sinceere
milke
of
the
word
:
and
as
the
infant
would
die
,
except
he
be
fed
with
milke
:
so
all
they
that
refuses
to
be
nourished
with
this
sincere
milke
of
the
word
,
if
they
continew
,
die
shall
they
.
Thou
Lord
,
Laird
,
or
Barron
,
Husband-man
,
die
shall
thou
,
if
thou
be
not
nourished
with
this
sincere
milke
of
the
worde
.
If
it
be
so
betweene
the
people
and
the
Pastor
,
Affection
of
the
Pastor
to
the
flocke
.
as
betwene
the
childe
and
the
mother
:
the
Pastors
lesson
is
.
Looke
what
tender
affection
the
mother
hes
to
her
birth
,
to
cherishe
it
,
to
take
paines
and
trauaile
,
to
wake
and
watch
ouer
it
,
and
all
vpon
a
motherly
affection
,
without
respect
of
honour
or
gaine
:
the
lyke
shoulde
thy
affection
be
towards
thy
flocke
,
and
on
paine
of
thy
lyfe
looke
thou
seeke
them
,
and
not
theirs
.
The
Mother
seekes
the
well
of
her
childe
,
and
not
his
goods
,
nor
honour
:
so
seeke
thou
the
well
of
thy
flocke
,
and
not
their
goods
,
nor
honour
,
and
let
thy
affection
be
motherlie
:
and
when
thou
sees
the
motherlie
affection
of
the
mother
to
the
childe
,
say
,
The
Lord
giue
me
such
an
affection
to
my
people
as
this
mother
hes
to
her
childe
,
&
let
my
honour
and
gaine
be
to
get
them
nourished
.
The
honour
of
a
Minister
is
in
Heauen
,
and
not
in
earth
,
his
gaine
is
in
Heauen
.
So
Paul
sayeth
,
1.
Thess.
219.
What
is
our
hope
,
or
ioy
,
or
crown
of
reioysing
?
are
not
euen
you
it
in
the
presence
of
our
Lord
Iesus
Christ
at
his
comming
to
glorifie
his
elect
.
To
this
Christ
with
the
Father
and
the
holy
Spirite
,
be
glorie
and
honour
for
euer
.
AMEN
.
THE
SIXT
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
2.
vers.
8.
9.
10.
11.
12.
8
Thus
being
affectioned
toward
you
,
our
good
will
was
to
haue
dealt
vnto
you
not
the
Gospell
of
God
onelie
,
but
also
our
owne
soules
,
because
ye
were
deare
vnto
vs
.
9
For
ye
remember
,
brethren
,
our
labour
and
trauaile
:
for
we
laboured
day
and
night
,
because
we
would
not
be
chargeable
vnto
any
of
you
,
and
preached
vnto
you
the
Gospell
of
God
.
10
Ye
are
witnesses
and
God
also
,
how
bolilie
and
iustlie
and
vnblameablie
we
behaued
our selues
among
you
that
beleeue
.
11
As
ye
knowe
how
that
we
exhorted
you
,
and
comforted
,
and
besoght
euerie
one
of
you
(
as
a
father
his
children
)
12
That
ye
woulde
walke
worthie
of
God
,
who
hath
called
you
vnto
his
kingdome
and
glorie
.
THE
Apostle
(
ye
remember
brethren
)
leauing
off
for
a
tyme
the
purpose
that
was
in
hand
,
to
witte
,
that
rejoysing
he
had
with
them
,
for
the
graces
of
God
was
in
them
.
In
the
second
chapter
he
falles
out
to
a
discourse
concerning
himselfe
,
making
mention
of
his
manner
of
entrie
among
them
,
how
it
was
not
in
vaine
.
For
when
he
entred
among
them
,
he
entred
with
libertie
,
although
that
hee
had
suffered
immediatlie
before
at
Philippi
,
notwithstanding
of
the
battaile
he
had
in
the
meane
tyme
while
he
preached
to
them
.
Thereafter
ye
heard
the
last
day
,
he
remoued
from
him selfe
all
suspition
of
vnsincere
dealing
in
preaching
the
Gospell
,
chalenging
to
him self
sincerity
in
preaching
.
Seing
in
preaching
and
speaking
he
had
not
man
before
his
eyes
,
but
God
;
not
content
onlie
to
remoue
from
him
vnsinceritie
in
〈◊〉
,
he
discends
to
the
fountaines
of
vnsinceritie
and
vncleane
dealing
;
which
are
three
:
namelie
,
flatterie
,
auarice
,
〈◊〉
,
and
these
three
rootes
of
vnsincere
and
vncleane
dealing
in
the
〈◊〉
,
he
remoues
from
him
:
he
flattered
them
not
he
was
not
greedie
of
their
goods
,
he
was
not
greedie
of
honour
.
Albert
,
saieth
he
,
I
might
haue
beene
chargeable
to
you
,
as
the
Apostle
of
Christ
ye
were
addebted
to
me
both
of
your
goods
and
honour
,
yet
I
would
haue
none
of
them
,
but
I
liued
in
the
midst
of
you
,
vnburdensome
,
submit●ing
my selfe
to
all
fash●ie
and
paines
for
your
sakes
,
as
a
mother
nourishing
her
childe
,
will
vndertake
all
paines
for
the
childe
:
so
did
I
for
you
.
Now
in
the
first
words
of
this
text
we
haue
red
,
that
which
he
spoke
of
the
nource
cherishing
her
childe
,
he
applyes
to
him selfe
.
Th●●
sayes
he
,
〈…〉
toward●
you
.
The
word
is
in
the
first
language
,
I
was
desirous
of
you
,
I
had
a
longing
desire
of
you
;
such
desire
as
a
mother
hes
to
her
infant
:
she
can
not
suffer
her
infant
to
be
out
of
her
sight
,
to
be
absent
from
her
,
incontinent
she
grie●es
for
it
,
she
is
not
well
while
thee
haue
it
in
her
sight
.
The
same
affection
,
(
sayes
the
Apostle
)
I
beare
towards
you
,
I
loue
you
,
I
can
searcelie
want
your
presence
:
for
being
absent
from
you
,
I
haue
a
continual
care
of
you
.
There
is
the
meaning
of
the
wordes
in
the
which
ye
see
that
loue
,
that
motherlie
affection
to
call
it
so
the
Apostle
bare
to
this
Church
of
Thessalonica
.
The
first
grace
in
the
Pastor
,
is
to
loue
his
flock
:
this
is
the
ground
of
all
the
rest
,
if
he
want
it
all
the
rest
is
deare
of
the
hauing
,
if
he
had
all
the
learning
and
eloquence
and
vt●●●ance
of
men
and
Angels
,
all
is
nothing
if
there
be
not
loue
and
affection
in
his
heart
to
his
flock
Paul
2
Cor.
6.
recounting
our
many
marks
of
the
Apostle
which
he
bare
,
amongst
the
rest
in
the
6.
verse
of
that
chapter
,
he
account●
vnfamed
loue
to
be
one
:
for
nombring
those
marks
,
he
declares
what
spirituall
loue
he
bare
to
the
Corinthians
,
saying
in
the
11.
verse
.
O
〈◊〉
,
my
mouth
is
open
to
you
,
our
heart
is
made
large
,
so
that
if
it
were
possible
,
I
would
take
you
in
my
heart
,
ye
dwell
not
narrowlie
in
me
,
but
ye
dwe●l
〈◊〉
in
your
owne
bowelles
.
I
loue
you
,
but
ye
loue
not
me
so
intirelie
as
I
doe
you
.
In
the
11.
chapter
of
that
Epistle
verse
28.
stryuing
with
the
●alse
Apostles
,
he
showes
what
carefulnesse
he
had
of
the
Church
.
Beside
,
sayeth
he
,
〈…〉
,
I
haue
the
care
for
〈…〉
of
the
worlde
.
〈…〉
but
I
am
afflicted
,
I
vnderstand
there
are
none
afflicted
,
but
I
am
afflicted
with
him
.
〈…〉
It
is
wonderfull
to
knowe
what
affection
hee
bare
to
the
Church
of
Christ
.
Ye
who
reades
his
workes
will
wonder
that
there
coulde
be
such
an
affection
in
his
heart
to
the
Church
of
God
.
Well
brethren
,
all
grace
〈…〉
loue
:
all
the
blessinges
of
God
in
Christ
〈…〉
of
God
.
〈…〉
Iohn
3.
16.
The
giuing
and
death
of
Christ
and
all
the
blessinges
in
Christ
came
or
the
loue
of
God
to
vs
〈◊〉
Christ
.
All
〈◊〉
and
duetie
of
men
,
that
man
can
doe
to
〈…〉
of
the
loue
of
the
heart
,
otherwise
it●
,
all
a
van●●hing
〈◊〉
,
not
a
thing
in
deed
,
but
a
vaine
s●o●e
,
albeit
it
be
ne●er
so
glistring
in
the
eyes
of
men
:
if
thou
would
giue
all
that
thou
hast
to
the
poore
,
i●
it
come
not
of
loue
and
affection
of
the
heart
,
all
is
lost
all
i●
for
noght
.
Now
in
the
word●
following
,
to
the
end
of
the
tenth
verse
,
the
Apostle
bring●
in
〈◊〉
arguments
,
testifying
his
in●re
affection
he
had
to
them
:
Loue
must
not
stand
in
words
,
but
it
must
be
v●tered
in
testimonies
so
that
the
world
may
see
it
in
very
deed
.
The
worke
wil●
let
men
see
the
hart
,
albeit
it
be
God
who
is
the
〈◊〉
sear●her
of
the
heart
.
Men
will
not
be
so
blinde
,
but
in
the
hand
they
〈…〉
hand
be
closed
thy
ha●●
is
closed
〈…〉
testifying
his
loue
&
affection
is
a
good-wil●
he
haue
to
them
:
such
a
good-will
that
he
was
〈◊〉
to
imparte
and
de●●ie
to
them
,
〈…〉
precio●s
〈…〉
and
all
because
of
the
loue
he
bare
to
them
〈…〉
〈◊〉
heere
the
first
argument
of
the
〈…〉
〈…〉
and
liberall
〈…〉
〈◊〉
.
A
〈◊〉
who
loue
〈…〉
〈◊〉
,
he
will
giue
them
〈…〉
comparision
.
A
mother
who
loues
her
childe
,
she
will
not
be
sparing
to
him
,
but
liberall
:
so
a
Pastor
that
hath
anie
tender
affection
to
his
flocke
,
will
not
be
sparing
,
but
liberall
and
free
to
them
.
When
the
heart
of
man
is
open
with
the
affection
of
loue
,
it
will
open
the
hand
also
,
and
if
he
be
niggard-handed
sparing
on
his
flocke
those
graces
God
hes
geuen
him
,
it
is
a
sure
argument
there
is
no
loue
in
his
heart
.
But
come
to
the
good
things
whereof
the
Apostle
was
liberall
.
The
first
thing
was
the
Gospell
of
God
,
a
pretious
thing
,
the
glorious
Gospell
of
the
blessed
Lord
.
That
is
the
thing
that
is
concredite
to
him
,
and
it
is
the
foode
of
the
soule
of
man
:
so
that
his
liberalitie
beginnes
at
the
foode
of
the
soule
,
he
must
be
liberall
of
the
foode
of
the
soule
of
men
,
which
is
concredite
to
him
,
to
giue
it
to
his
flock
.
The
mother
beginnes
to
nourish
her
childe
with
the
milke
of
her
owne
breast
,
her
own
substance
.
So
the
Pastor
must
beginne
at
the
foode
of
the
soule
,
he
must
begin
at
the
sincere
milke
of
the
word
,
without
the
which
there
is
no
growing
,
and
if
they
be
not
fed
with
this
milk
of
the
word
first
,
they
shal
neuer
come
to
the
grouth
&
stature
of
man
,
but
shall
be
like
dwarsses
:
and
we
so
long
as
we
dwell
heere
are
onelie
infants
in
heauenlie
things
;
and
all
our
thinking
of
heauen
is
but
infancie
;
all
our
speaking
thereof
,
the
blabling
of
infancie
.
So
we
must
be
fed
with
that
milk
or
else
we
shal
neuer
come
to
the
stature
of
men
,
and
perfection
of
heauenlie
things
.
The
Apostle
counts
this
but
a
smal
thing
,
to
deale
the
gospel
of
God
(
albeit
it
be
pretious
)
in
respect
of
the
other
thing
,
his
soule
he
had
to
deale
to
them
.
1.
Cor.
9.
16.
He
saieth
,
if
I
preach
not
the
Gospell
,
I
haue
not
wherin
to
reicice
,
and
woe
is
to
me
if
I
preach
not
the
Gospell
,
He
who
will
not
be
liberall
in
preaching
of
the
Gospell
,
which
coast
him
not
a
penny
,
it
will
be
long
ere
he
geue
his
life
for
his
flock
▪
if
they
were
in
Hell
he
would
neuer
redeeme
them
with
his
〈◊〉
Then
the
next
thing
whereof
he
is
liberall
,
it
is
his
〈…〉
the
liberalitie
of
a
louing
Pastor
will
end
in
〈…〉
It
will
begiane
at
the
preaching
of
the
〈…〉
his
life
which
is
more
:
if
it
be
〈…〉
This
is
the
affection
of
〈…〉
to
her
childe
,
she
〈◊〉
for
〈…〉
affection
,
he
〈…〉
for
his
flock
.
This
is
counted
a
greater
thing
not
the
other
,
to
die
for
the
flocke
,
greater
not
to
deale
the
Gospell
.
Not
that
Pauls
soule
was
more
pretious
then
the
Gospel
of
God
:
no
,
the
Gospel
of
God
was
more
precious
then
the
soules
of
Paul
,
Peter
,
and
of
all
the
Apostles
,
and
of
all
the
men
in
the
world
:
but
he
counts
it
greater
,
because
it
was
an
harder
thing
to
him
to
do
:
it
was
an
easier
thing
to
him
to
preache
the
Gospell
,
nor
to
giue
his
lyfe
for
them
.
Yet
brethren
,
albeit
it
was
an
easier
thing
to
a
man
to
preache
the
Gospell
,
nor
to
giue
his
life
,
thinges
will
fall
out
so
,
that
all
the
bygone
preaching
shall
be
in
vaine
,
except
in
the
end
thou
seale
vp
thy
bygone
preaching
with
thy
bloude
,
if
God
call
thee
therevnto
,
the
Gospell
shall
not
haue
that
sweet
smell
except
it
haue
the
perfume
or
thy
bloude
.
The
Apostle
to
the
Philipp.
2.
17.
sayes
that
the
would
rejoyce
If
he
were
offered
vp
vpon
the
perfume
of
their
faith
.
When
the
Lord
thinks
it
expedient
,
he
must
lay
downe
his
soule
,
and
with
his
bloud
he
must
perfume
the
Gospell
he
hes
preached
,
otherwise
he
hes
lost
all
his
trauell
and
his
life
to
;
and
it
is
better
to
suffer
then
to
lose
all
his
trauaile
,
and
in
the
end
his
life
.
This
tyme
is
yet
to
come
to
vs
,
the
Lorde
knowes
how
neare
it
is
.
The
Lorde
giue
vs
grace
that
wee
lose
not
our
tyme
bygone
,
but
that
we
may
laye
downe
our
lyfe
for
the
Gospell
,
if
that
neede
requyre
.
In
the
end
of
the
verse
he
turnes
againe
to
the
ground
of
his
liberall
dealling
.
This
my
liberalitie
is
not
for
any
liberalitie
of
yours
toward
me
,
nor
for
any
respect
of
commoditie
I
will
get
at
your
hands
.
This
my
liberalitie
is
set
onelie
vpon
louing
affection
.
So
that
hee
declareth
the
cause
thereof
to
be
loue
.
It
is
necessare
to
the
people
to
be
perswaded
of
the
loue
of
the
Pastor
,
otherwise
except
they
be
assured
of
his
loue
,
albeit
he
should
vtter
the
fairest
doctrine
that
is
,
there
will
be
no
edifying
.
And
so
I
see
Paul
ay
seekes
to
show
them
of
his
loue
,
that
they
might
be
edified
.
Particular
gaine
will
make
a
man
preach
:
There
are
sundrie
Ministers
who
wil
be
diligent
to
preache
for
game
;
but
when
it
comes
to
lyfe
geuing
they
faile
there
.
Worldlie
gaine
will
neuer
cause
him
be
liberall
of
his
lyfe
,
onelie
loue
makes
a
man
liberall
of
his
lyfe
.
And
therefore
Paul
sayeth
,
It
was
onelie
for
loue
,
and
not
for
gaine
,
because
ye
were
deare
vnto
vs
.
He
who
hes
not
this
loue
,
he
may
well
flatter
men
a
while
,
but
the
end
that
●rye
he
had
no
true
loue
.
The
Lord
giue
men
,
especiallie
the
Ministrie
this
affection
,
that
in
the
end
they
may
proue
to
bee
true
Pastors
:
for
if
they
haue
not
this
loue
,
the
end
shall
try
they
haue
bene
hyrelings
.
The
Lord
giue
euerie
man
grace
to
trye-well
,
what
reaca●esle
and
resolution
he
hes
to
suffer
,
for
there
is
no
day
that
the
Minister
ryses
but
he
is
bound
to
take
this
resolution
in
his
heart
,
to
render
his
blonde
vp
for
Christ
:
And
therefore
albeit
he
die
not
,
yet
let
him
be
dead
in
the
resolution
of
his
heart
,
and
say
,
Lord
〈◊〉
I
am
readie
to
die
for
thy
worde
,
if
it
please
thee
so
to
call
me
.
This
is
the
first
argument
whereby
he
showes
his
loue
towards
the
Thessalonians
.
In
the
next
verse
he
sayes
,
For
ye
remember
,
brethren
,
our
labour
〈…〉
.
I
will
not
onelie
talke
to
you
of
my
goodwill
,
but
I
will
call
to
remembrance
,
what
labour
and
trauaile
,
with
what
anguishe
and
gi●se
I
haue
suffered
for
your
cause
.
The
wordes
are
verie
weightie
in
their
owne
language
,
and
speciallie
the
second
,
the
words
signifies
such
trauaile
as
a
man
takes
on
him
,
Labor
〈◊〉
the
relefe
of
the
flocke
an
argument
of
loue
.
after
he
is
wearied
with
trauaile
,
when
he
takes
on
him
trauaile
againe
.
This
is
great
labour
.
He
labours
while
he
was
wearied
and
then
he
laboures
againe
to
get
rest
.
He
vses
this
word
in
sundrie
places
.
Alwayes
marke
.
To
testifie
the
inward
affection
of
the
heart
,
the
Pastor
beares
to
the
flock
:
it
is
not
eneugh
to
professe
a
good-will
,
that
he
had
a
purpose
to
haue
vsed
liberall
dealing
with
them
,
and
to
say
,
I
will
deale
liberallie
with
you
:
that
is
onelie
wordes
:
but
with
the
words
,
the
flock
must
haue
an
experience
thereof
,
an
experience
of
bygone
loue
and
of
a
good
deed
,
and
there
is
nothing
better
to
testifie
the
affection
,
then
the
labour
and
trauaile
the
Pastor
suffers
for
the
flock
.
Charitie
is
laborious
and
painefull
chap.
1.
vers.
2.
a
man
who
loues
an
other
he
will
vndertake
paines
for
him
:
His
loue
will
not
be
in
word
,
but
in
action
,
he
will
runne
for
him
,
he
will
ryde
for
him
night
and
day
.
If
a
Pastor
loue
his
flock
,
he
with
trauaile
day
and
night
for
it
:
and
it
is
a
wonder
to
see
what
paines
loue
will
endure
.
Ye
knowe
this
all
well
eneugh
.
Farther
the
word
is
to
be
marked
.
Ye
remember
.
He
charges
them
with
a
remembrance
,
and
if
they
will
forget
it
,
he
will
not
let
them
forget
it
.
The
people
should
remember
of
the
paines
of
the
pastor
,
thou
art
bound
to
remember
vpon
the
care
and
prouidence
of
God
for
thee
,
thou
should
remember
the
Pastors
paines
:
for
if
the
Lord
had
not
taken
care
on
thee
,
he
would
neuer
haue
raised
vp
the
Pastor
,
to
take
such
a
care
on
thee
:
and
this
is
one
of
the
ordinare
meanes
God
vses
to
prouide
for
his
people
,
by
raising
of
Pastors
to
take
paines
on
them
,
and
if
thou
remembers
not
on
the
mans
paines
,
thou
remembers
not
on
the
Lords
prouidence
.
The
remembrance
of
the
Lordes
prouidence
,
and
paines
of
the
Pastor
for
thee
goe
together
,
and
thou
who
lightlies
the
paines
of
the
man
,
thou
lightlies
Gods
prouidence
:
contemning
the
one
,
thou
contemnes
the
other
;
remembring
the
one
,
thou
remembers
the
other
.
Men
●ill
say
,
they
remember
on
the
Lords
prouidence
,
and
yet
they
speake
nothing
of
the
instrument
God
hes
sent
to
winne
them
.
No
,
he
can
not
be
thankfull
to
God
that
forgets
his
Minister
.
Now
in
the
wordes
following
,
he
makes
plaine
the
labour
&
pain
that
he
bestowed
on
them
.
First
,
sayes
he
,
I
preached
vnto
you
the
Gospell
of
God
.
There
is
a
part
of
my
labour
:
Preaching
is
a
speciall
labour
:
what
matter
were
it
if
there
had
bene
no
more
but
preaching
.
I
wroght
and
laboured
with
my
own
hands
,
not
in
the
day
onele
,
but
in
the
night
also
:
day
and
night
I
laboured
.
Paul
was
a
craftsman
,
and
had
a
handie-craft
:
he
was
a
weuer
of
Tents
and
Pauilions
:
and
vpon
that
came
familiaritie
betweene
him
and
A●utla
,
and
P●●still●
,
who
were
of
that
same
trade
,
and
he
did
dwell
with
them
.
Act.
18.
3.
Besides
this
he
was
a
gentleman
,
and
for
other
sciences
he
was
wel
broght
vp
,
broght
vp
in
the
lawes
at
the
feet
of
Gamahell
,
who
was
a
chiefe
lawyer
,
(
and
yet
for
all
this
he
was
a
craftsman
,
)
an
Hebrew
of
the
trybe
of
Beniaemin
,
of
a
good
estimation
,
he
that
got
that
benefite
to
be
a
citizen
of
Rome
,
he
was
a
gentleman
.
Wel
,
a
gen●leman
nowadayes
thinks
it
shame
to
put
his
sonne
to
any
craft
:
but
perchance
the
next
day
he
will
be
hanged
for
theft
,
or
murther
,
if
he
haue
not
a
craft
to
sustaine
him
.
Fy
on
this
idle
nation
,
and
thou
Scotland
bears
the
gree
of
idlenesse
and
loytering
.
Wherefore
was
all
this
labouring
?
Because
,
saieth
he
,
I
should
not
be
chargeable
vnto
you
.
Brethren
,
an
end
of
his
working
was
for
his
sustentation
:
an
other
end
was
,
that
the
Gospell
shoulde
not
be
s●●ndered
.
We
see
he
was
sparing
of
these
Thessalonians
,
and
yet
he
preached
carefully
to
them
,
and
al
to
this
end
,
that
the
Gospel
should
not
be
slandered
,
he
wroght
with
his
own
hands
,
albeit
they
wer
debt-bound
to
him
.
Marke
here
,
the
thing
in
the
world
all
men
should
chieflie
seeke
,
is
that
the
Gospell
of
Christ
should
haue
the
own
progresse
,
without
any
stop
or
stay
.
And
aboue
al
things
a
Pastor
who
is
the
instrument
of
this
progresse
,
is
bound
that
by
no
meane
hee
be
the
stay
of
the
Gospell
given
to
win
soules
to
the
kingdome
of
Iesus
:
left
that
which
he
is
building
vp
with
the
one
hand
,
be
not
casle
downe
with
the
other
,
as
many
doe
:
they
build
on
Sonday
by
their
teach●ng
,
&
all
the
week
they
cast
down
by
their
euill
life
:
they
destroy
more
by
their
life
&
maner
of
liuing
,
nor
they
builde
by
their
preaching
.
The
least
offence
in
the
world
wil
hinder
the
course
of
the
Gospel
;
because
of
the
infirmitie
of
men
&
wemen
,
for
they
will
start
at
a
stray
.
There
was
neuer
a
stumbling
horse
comparable
in
stumbling
to
the
heart
of
man
:
considering
that
so
little
a
thing
will
cause
men
take
offence
at
the
Gospell
,
and
leape
farther
back
nor
they
came
forward
.
(
We
clim
vp
to
Heauen
verie
softlie
and
slowlie
:
but
if
we
runne
to
Hell
,
we
shall
fall
down
in
an
houre
more
then
we
did
climme
in
a
yeare
.
)
Therefore
we
are
all
bound
to
flee
all
kinde
of
offence
and
slander
.
Looke
that
thou
offend
not
,
offend
not
the
infirme
to
cause
them
goe
aback
,
neither
in
the
word
of
thy
mouth
,
nor
in
any
action
with
hand
or
foote
,
or
by
the
winke
of
thy
eye
to
say
the
progresse
of
the
Gospell
And
of
al
men
the
Pastor
is
bound
to
walke
most
warelie
.
Paul
renounces
his
own
right
to
flee
this
occasion
of
offence
.
The
Thessalonians
wer
bound
to
giue
him
temporall
thinges
,
who
ministered
to
them
spirituall
things
:
but
giuing
ouer
his
right
,
he
laboured
night
and
day
with
his
hands
for
his
sustentation
.
Euerie
man
in
their
owne
degree
is
bound
to
suffer
all
extremitie
,
ere
they
be
a
stay
to
the
Gospell
;
but
cheeflie
the
Minister
.
For
Paul
in
the
first
Epistle
to
the
Corinthians
chap.
9.
vers.
23.
sayeth
,
If
for
the
Gospell
they
absteene
not
from
their
owne
right
,
they
shall
not
be
partakers
of
the
Gospell
.
Farther
ye
may
perceiue
in
the
person
of
Paul
and
his
example
,
who
was
in
such
neede
as
he
?
Albeit
he
was
the
Apostle
of
Christ
,
he
was
pinched
in
his
bellie
.
2.
Corinth
.
chap.
11.
verse
27.
I
haue
,
sayes
he
,
beene
oft
in
hunger
,
oft
in
thirst
▪
oft
in
nakednesse
,
oft
in
fasting
,
and
Philippians
chapter
4.
vers.
12.
I
haue
learned
to
be
hungrie
.
Then
we
see
by
the
example
of
Paul
,
God
will
let
them
whome
he
loues
best
oft
tymes
want
their
necessities
.
Measure
not
the
grace
of
God
by
his
outwarde
dealing
with
his
,
he
will
let
his
owne
be
as
hungrie
,
as
naked
as
anie
other
.
And
againe
learne
in
the
example
of
Paul
,
the
remedie
how
a
man
that
wants
shall
supplie
his
want
.
Paul
wanted
,
what
refuge
had
he
?
He
biddes
thee
not
goe
steale
,
nor
reaue
from
them
that
haue
.
Labour
remedie
of
want
.
Thou
who
art
able
to
worke
,
he
biddes
thee
not
goe
begge
:
hast
thou
hands
?
canst
thou
delue
man
?
canst
thou
keepe
●heepe
:
hast
thou
learned
any
craft
?
labour
with
thy
hands
as
Paul
did
.
Rather
ere
thou
begge
goe
to
the
vyldest
labor
in
the
world
.
Idle
raskals
in
this
countrie
,
their
labour
all
the
day
is
crying
,
and
begging
.
Alas
,
it
is
a
shame
when
a
stranger
sets
his
foot
in
Scotland
to
see
this
great
misorder
,
and
that
shamelesse
begging
.
Then
there
is
the
remedie
,
labour
.
O
but
thou
wilt
say
,
I
am
a
gentle
man
,
a
Lords
son
,
a
gentle-mans
son
;
it
is
shame
to
me
to
put
my
hand
to
worke
:
fyle
thy
hands
,
or
perchance
thou
wilt
be
hanged
if
thou
wer
a
lords
son
,
go
to
the
vyldest
exercise
that
is
,
ere
thou
be
idle
,
thou
glorifies
God
in
thy
doing
&
labouring
:
but
in
idlenes
,
thou
glorifies
not
God
:
if
thou
be
going
at
the
pleugh
,
thou
glorifies
God
.
Eate
thy
bread
with
the
sweat
of
thy
browes
,
otherwise
it
shall
not
do
thee
good
:
thou
who
lyes
on
other
mens
labors
,
thou
eats
and
drinkes
their
bloude
.
Woulde
to
God
this
matter
could
be
mended
,
aswel
as
it
is
lamented
:
alas
that
there
is
no
remedie
for
idlenesse
.
Now
when
he
labours
,
wherefore
labours
he
?
for
himselfe
onelie
'
no
brethren
:
euen
to
releeue
the
Thessalonians
,
that
he
should
not
be
burden
some
to
them
Paul
saies
,
Eph.
4.
28.
He
that
steales
let
him
steale
no
more
.
(
Alas
,
it
is
ouer
long
to
liue
one
day
in
theft
,
)
but
goe
and
work
with
his
hands
,
not
to
himselfe
onelie
,
but
also
to
helpe
others
.
There
are
none
that
are
bound
to
labour
,
but
they
are
bound
for
the
sustenance
of
others
Thy
labor
is
nothing
worth
if
thou
keepe
all
to
thy selfe
,
&
put
it
all
in
thy
owne
bellie
.
Now
ye
haue
heard
two
of
the
arguments
whereby
he
testifies
his
loue
he
bare
to
them
.
The
third
argument
whereby
he
testifies
that
loue
and
affection
he
bare
to
them
,
is
not
from
this
or
that
particulare
,
but
from
his
whole
life
&
conuersation
:
〈…〉
an
argument
of
〈◊〉
.
ye
are
witnesses
how
I
liued
among
gou
.
sholilie
to
my
God
,
iustlie
to
my
neighbour
)
and
then
how
vnblameable
,
which
followes
on
the
other
two
:
he
who
is
holie
to
God
and
just
to
his
neighbour
,
there
is
no
blame
in
him
.
A
man
that
loues
,
be
he
pastor
,
or
be
what
he
will
,
he
will
showe
his
loue
in
going
before
others
in
a
godlie
life
and
conuersation
.
In
his
life
and
conuersation
he
wil
be
an
example
to
others
,
and
he
liues
not
without
witnes
in
the
worlde
:
when
thou
goest
out
the
way
,
the
eyes
of
manie
are
vpon
thee
;
goest
thou
out
like
a
murtherer
?
many
followe
thee
,
goest
thou
out
like
a
thiefe
,
an
harlote●
a
number
followes
thee
,
and
shall
breake
their
necks
on
thee
.
Againe
,
a
louing
pastor
will
manifest
his
loue
especiallie
in
going
out
before
his
flocke
in
an
holie
life
:
and
these
that
haue
not
an
holie
life
I
will
not
say
they
haue
loue
:
I
will
not
say
that
the
murtherer
hath
loue
,
no
not
to
his
owne
wife
and
children
▪
and
he
is
but
a
stumbling
blocke
to
all
them
that
looke
on
him
.
An
harlote
hes
no
loue
,
she
is
but
a
stumbling
blocke
,
&
would
haue
al
the
world
to
follow
her
:
these
are
destroyers
of
the
building
that
shoulde
be
builded
on
Christ
:
woe
to
the
destroyer
of
the
Church
of
Christ
.
This
is
to
be
marked
:
thou
wilt
not
liue
without
witnesses
in
the
world
,
liue
as
well
as
thou
wilt
.
Paul
had
witnesses
of
his
life
and
manner
of
conuersation
,
God
was
witnes
and
men
were
witnesses
:
ye
are
witnesses
and
God
〈◊〉
witnes
.
There
are
two
things
in
a
mans
conuersation
;
the
one
within
,
the
inward
sinceritie
of
the
heart
;
an
other
without
,
the
outward
behauior
and
doing
.
Therefore
he
must
haue
two
witnesses
The
heart
none
can
see
but
God
,
and
therefore
he
is
witnesse
to
it
:
the
outward
actions
men
may
be
witnesses
to
them
.
The
whole
actions
of
man
are
seene
by
God
and
man
:
God
sees
within
,
men
sees
without
:
both
these
witnesses
are
requisit●
for
if
you
haue
not
the
approbation
of
God
al
thy
approbation
of
men
serues
for
nothing
:
who
can
allow
when
God
dislikes
?
So
thou
who
can
not
nor
dare
not
say
,
Lord
be
witnesse
to
my
sincere
heart
,
thou
hast
no
witnesse
of
God
.
Againe
it
is
needfull
that
the
consciences
of
men
among
whom
we
liue
in
this
worlde
,
should
geue
vs
a
testimonie
of
a
goode
life
:
&
if
thou
laikes
the
testimonie
of
men
,
thou
laikes
an
approbation
thou
shouldest
haue
:
and
Paul
euer
seeks
the
approbation
of
men
and
appeales
their
consciences
.
The
worde
in
the
end
of
the
verse
is
to
be
marked
.
Among
you
that
beleeue
.
That
is
,
you
that
are
faithful
:
he
takes
the
approbation
of
the
faithfull
.
It
is
faith
that
decernes
,
it
is
the
eye
of
faith
that
sees
good
and
euill
,
and
not
the
eye
of
the
bodie
.
The
faithlesse
man
,
if
he
were
neuer
so
quick
,
can
not
take
vp
holinesse
,
if
he
be
faithlesse
,
he
can
not
decerne
betweene
the
holie
and
vnholie
.
This
will
be
his
discretion
:
the
best
man
he
will
judge
him
worst
,
and
the
worst
man
he
will
judge
him
best
.
And
therefore
with
Paul
let
no
man
take
him
to
the
approbation
of
wicked
men
:
but
let
him
rejoice
when
wicked
men
speake
euill
of
him
:
but
take
him
to
the
approbat
on
of
good
men
.
The
approbation
of
an
vnsanctified
bodie
is
of
no
valour
.
The
true
approbation
is
onelie
of
God
,
and
of
these
who
hes
faith
to
take
vp
the
trueth
of
good
and
euill
.
Now
the
last
argument
that
testifies
of
this
loue
,
it
is
in
such
things
as
concernes
his
calling
;
namelie
,
in
exhorting
,
comforting
,
Faithful
.
〈…〉
beseeching
.
There
are
thre
named
,
vnder
the
which
thre
are
comprehended
the
whole
dueties
of
the
Pastor
,
as
the
other
duety
was
in
doing
,
so
,
this
is
in
speaking
:
and
not
onelie
must
the
Pastor
speak
priuatlie
,
but
openlie
;
and
not
onlie
openlie
,
but
priuatlie
.
Wel
then
a
louing
Pastor
wil
not
be
dumbe
:
a
dumbe
Pastor
is
nothing
worth
:
but
as
Paul
makes
the
comparison
,
he
must
be
as
a
father
teaching
his
sonnes
standing
in
the
midst
of
them
,
exhorting
,
comforting
,
rebuking
them
;
so
must
a
Pastor
stand
in
the
midst
of
his
flock
,
to
exhort
,
comfort
and
rebuke
them
:
loue
must
be
in
dealing
with
discretion
,
and
all
men
must
not
be
delt
with
alike
,
all
men
must
not
be
exhorted
,
because
all
lyes
not
back
in
the
way
:
they
who
are
sluggish
must
be
exhorted
:
all
must
not
be
comforted
,
there
is
some
ouer
proude
and
haue
need
of
a
reprofe
,
they
onlie
who
mou●nes
are
to
be
comforted
.
In
a
word
(
that
which
is
spoken
to
Tim
thie
2.
Epist
●
.
●5
)
there
must
be
a
right
cutting
of
the
word
,
a
Pastor
must
be
a
cutter
and
caruer
,
and
according
to
his
discretion
,
he
must
giue
to
euery
man
.
Now
I
finde
this
,
and
ye
see
it
,
he
takes
God
to
be
witnes
,
and
the
people
among
whom
he
dwelt
,
saying
,
ye
know
,
ye
are
witnesses
to
me
:
Learne
it
.
The
flock
amongst
whom
the
Pastor
hes
bene
,
shall
be
witnesses
to
him
in
that
great
day
,
either
to
allow
of
him
and
his
doing
▪
or
to
disalow
:
to
absolue
or
to
condemne
.
If
he
hes
discharged
a
faithfull
duetie
in
his
life
,
his
flock
will
stand
vp
before
God
and
Christ
and
justifie
him
in
their
presence
in
that
day
:
if
he
hes
bene
vnfaithfull
,
they
shall
make
a
complaint
of
him
,
that
he
was
an
vnfaithfull
Pastor
who
hes
not
done
his
duetie
in
his
vocation
.
Therefore
let
euery
man
take
head
how
he
behaueth
himself
with
any
people
,
for
either
they
shall
be
condemners
.
or
absoluers
of
him
.
Now
he
exhorts
them
.
To
what
thing
?
To
walke
.
Not
to
ly
down
,
and
sleep
,
but
to
get
vp
on
foote
and
walke
in
this
world
,
because
this
life
is
but
a
pilgrimage
,
and
a
sleeping
pilgrime
is
nothing
worth
.
If
thou
goe
not
on
,
thou
shalt
neuer
come
to
thy
journeyes
end
.
How
should
they
walke
?
Not
euerie
way
:
for
,
it
were
better
for
men
to
be
sitting
or
sleeping
then
to
be
walking
wrong
.
Walke
worthie
of
God
.
There
is
a
kinde
of
comelinesse
in
going
on
the
way
:
a
man
may
goe
on
the
way
in
a
comelie
manner
,
or
else
he
may
goe
on
the
way
in
an
vncomelie
maner
.
Rule
of
walking
.
What
is
the
rule
of
this
comelinesse
?
Walke
worthie
of
God
who
hes
called
you
to
his
Kingdome
.
In
a
worde
,
the
rule
is
,
this
glorious
calling
of
God
to
be
a
Christian
man
and
to
be
partaker
of
his
kingdome
.
He
who
is
called
to
be
a
christian
man
or
woman
,
is
also
called
to
the
Kingdome
of
God
and
Christ
.
Brethren
,
euerie
mans
life
should
be
measured
according
to
his
calling
,
and
as
his
calling
is
,
so
should
he
walke
,
and
that
calling
should
be
a
measure
of
his
life
.
The
king
should
walke
in
Majestie
,
to
command
:
the
people
in
loue
and
humilitie
,
to
obey
:
the
Minister
in
vprightnesse
,
to
teache
:
the
people
in
holinesse
to
walke
before
him
:
a
marchant
,
a
man
of
law
,
each
one
of
them
is
bound
in
their
manner
of
liuing
,
according
to
the
rule
of
their
calling
.
So
,
they
that
haue
their
calling
to
be
christians
,
should
haue
their
walking
according
to
their
calling
.
Is
thy
calling
to
be
a
christian
?
Liue
not
as
a
Pagane
then
,
but
as
a
christian
.
Thou
wilt
say
,
thou
art
called
to
be
a
christian
,
and
then
thou
wilt
be
in
the
meane
tyme
a
murtherer
,
an
harlote
,
a
thiefe
:
Is
that
thy
walking
in
thy
calling
?
No
,
this
christian
calling
is
to
a
Kingdome
and
glorie
.
There
are
none
who
are
called
to
be
a
christian
,
but
they
are
called
to
a
glorie
and
Kingdome
:
they
are
translated
from
the
power
of
darknesse
,
to
the
societie
of
Christ
.
Therefore
,
seeing
,
their
calling
is
to
a
kingdome
,
they
should
walke
like
Kings
sonnes
:
we
are
all
made
by
our
calling
the
sonnes
and
daughters
of
God
,
adopted
in
Christ
and
heires
of
that
glorie
that
God
dwels
in
.
Then
,
walke
worthie
of
God
and
glorie
.
As
our
kingdome
is
aboue
,
flee
and
mount
aboue
this
earth
,
in
some
measure
,
so
far
,
as
the
heauinesse
of
this
corruption
will
suffer
:
lift
vp
thy selfe
,
sinne
holds
thee
down
,
cast
off
sin
and
preasse
vpward
:
that
life
that
is
in
God
must
be
gotten
aboue
,
in
Christ
:
otherwise
,
if
our
harts
be
not
lifted
vp
to
that
kingdome
&
glorie
,
if
our
conuersation
in
some
measure
be
not
answerable
to
our
calling
,
we
are
vnworthie
of
that
calling
,
and
we
haue
neuer
bene
effectuallie
called
:
thou
was
called
by
the
eare
onelie
,
thou
heard
the
Gospell
,
thy
heart
neuer
receyued
the
Gospell
,
nor
saw
this
Kingdome
and
glorie
that
thou
was
called
to
.
These
wicked
lyues
of
men
showes
vs
,
that
,
they
were
neuer
effectuallie
called
.
So
as
thou
wouldst
be
a
citizen
of
that
heauenlie
kingdome
,
and
partaker
of
that
glorious
calling
,
liue
an
holie
lyfe
,
that
,
after
this
lyfe
,
thou
mayest
be
a
king
,
&
raigne
with
God
for
euer
in
Heauen
.
To
this
God
the
Father
,
Son
and
the
holie
Ghost
,
be
all
praise
for
euer
.
AMEN
.
THE
SEVENTH
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
2.
vers.
13.
14.
13
For
this
cause
also
thanke
we
God
without
ceasing
,
that
when
ye
receyued
of
vs
the
word
of
the
preaching
of
God
,
ye
receyued
it
not
as
the
word
of
men
,
but
as
it
is
in
deede
the
word
of
God
,
which
also
worketh
you
that
beleeue
.
14
For
brethren
,
ye
are
become
followers
of
the
Churches
of
God
,
which
in
Iudea
are
in
Christ
Iesus
,
because
ye
haue
also
suffered
the
same
thinges
of
your
countrymen
,
euen
as
they
haue
of
the
Iewes
.
THE
Apostle
(
ye
remember
brethren
)
in
the
beginning
of
the
second
chapter
,
he
digresses
and
he
falles
out
in
a
discourse
concerning
himselfe
,
his
entering
among
them
,
what
it
was
,
his
sinceritie
and
vprightnesse
in
his
whole
dealing
.
This
he
does
in
the
second
chapter
vnto
the
13.
verse
.
In
which
verse
he
returnes
to
his
principall
purpose
,
that
he
had
rejoysing
together
with
them
,
for
the
graces
of
God
bestowed
on
them
through
his
ministrie
.
This
rejoysing
,
as
he
shew
you
in
the
beginning
,
it
stands
in
a
thanks-geuing
to
God
,
who
is
the
geuer
of
all
grace
:
for
without
him
no
matter
of
rejoysing
,
all
matter
of
rejoysing
is
in
him
,
who
is
the
geuer
of
all
grace
and
mercie
to
vs
.
The
occasion
of
his
returning
to
the
principall
purpose
is
this
:
In
the
verse
immediatlie
going
before
he
hes
spoken
of
his
ewne
carefulnesse
in
teaching
them
all
manner
of
waye
,
〈…〉
,
and
teaching
them
that
they
walk
worthie
of
God
,
that
had
called
them
to
his
kingdome
and
glorie
.
Nowe
in
this
xiij
.
verse
he
thankes
God
for
that
meeting
againe
he
found
in
them
.
He
teached
,
he
instructed
exhorted
,
●nd
comforted
:
the
effect
;
They
beleeued
,
they
〈…〉
,
they
heard
and
receiued
the
thing
he
spoke
,
they
embraced
it
▪
not
as
the
word
of
man
,
but
as
the
worde
of
God
,
as
it
was
in
very
deede
.
It
was
not
ineffectuall
in
them
,
but
as
they
embraced
it
,
so
it
wrought
in
so
manie
as
beleeued
:
it
was
powerfull
and
made
in
them
a
wonderfull
alteration
;
and
〈◊〉
the
operation
thereof
it
shewe
the
selfe
to
be
the
word
of
God
.
The
meaning
of
the
text
is
plaine
.
And
therfore
let
vs
come
to
some
obseruations
.
Ye
see
heere
first
of
all
great
matter
of
thanksgiuing
to
God
,
Grace
in
〈◊〉
&
people
d●uble
mater
of
thanks●guing
.
when
this
sweete
harmonie
is
betweene
the
pastor
and
the
people
,
when
as
he
teaches
and
instructs
them
louingly
and
faithfullie
,
they
receiue
that
worde
he
deliuers
to
them
and
therto
they
conforme
their
life
&
conuersation
.
There
is
a
sweet
meetting
:
and
if
euer
there
was
matter
of
thanksgiuing
in
this
world
heere
is
matter
;
in
the
faithfulnes
of
the
pastor
and
in
the
faith
of
the
people
meetting
that
faithfull
discharge
of
the
Pastor
in
his
office
.
It
is
true
,
when
the
pastor
findeth
the
grace
of
God
in
him selfe
allone
,
albeit
he
finde
no
meeting
in
the
people
,
he
hes
matter
of
thanks-giuing
to
God
:
for
howe
so
euer
it
be
,
if
that
he
doe
playe
the
part
of
a
faithfull
pastor
,
he
is
a
sweet
smell
to
God
,
as
well
in
them
that
perishe
as
in
them
that
shall
be
saued
by
the
word
.
2.
Cor.
2.
15.
If
ye
meete
him
not
he
will
be
safe
,
if
that
hee
discharge
a
faithfull
dewtie
;
but
your
bloude
shall
be
vpon
you
owne
heades
:
So
he
hath
matte
through
the
grace
he
hath
receiued
,
to
rejoyce
in
God
.
But
(
brethren
)
when
grace
meetes
grace
,
when
the
faith
of
the
people
doth
meete
the
faithfulnes
of
the
pastor
,
when
hee
is
not
onelie
a
sweete
smell
to
God
,
but
he
is
the
sauour
of
life
to
life
to
the
people
;
there
is
the
double
matter
of
reioysing
and
thankesgiuing
to
God
:
double
grace
and
meetinge
of
grace
craue
double
rejoysinge
and
thankes-giuing
to
God
for
the
mercie
double
bestowed
vppon
them
.
If
anie
man
had
euer
anie
grace
,
Paule
had
it
;
yet
the
man
is
neuer
satisfied
in
his
owne
persone
,
except
he
finde
grace
in
those
to
whom
he
vttered
grace
meeting
his
grace
,
&
except
he
finde
his
ministrie
powerfull
to
them
whom
he
teaches
:
for
otherwise
he
counts
all
his
labour
and
running
to
be
in
vaine
.
Therefore
all
teachers
should
striue
to
finde
the
power
of
the
worde
in
the
people
;
for
wherefore
are
Ministers
sent
in
the
worlde
?
but
to
see
that
that
word
be
effectuall
in
the
people
to
winne
them
to
God
:
and
in
verie
deede
he
may
rejoice
when
he
sees
the
saluation
of
the
people
wrought
by
his
teachinge
.
This
in
generall
.
Now
to
come
to
the
words
.
Their
faith
is
set
downe
in
sundrie
degrees
;
and
marke
them
:
the
first
degree
is
hearing
;
they
heare
the
word
of
the
Apostle
;
4.
degries
of
saith
there
is
the
first
grace
in
the
people
meetting
the
pastor
,
when
they
giue
their
presence
&
heare
him
patientlie
.
It
is
of
the
grace
of
God
that
a
man
or
woman
can
sit
and
heare
the
word
of
God
:
and
it
appeares
that
it
is
the
grace
of
God
;
ye
see
manie
in
Scotland
that
gets
neuer
the
grace
to
heare
,
no
preaching
,
1.
Hearing
of
the
word
.
no
hearing
in
many
parts
of
the
land
:
miserable
are
they
without
preaching
,
without
hearing
No
question
what
euer
other
causes
be
of
the
lacke
of
preaching
&
hearing
,
it
is
a
just
judgement
of
God
on
the
people
:
and
woe
be
to
them
that
drawes
away
the
moyen
of
preaching
and
hearing
from
the
people
:
miserable
shall
their
end
be
.
For
,
I
see
not
,
how
saluation
shall
be
,
without
preaching
and
hearing
.
There
are
many
againe
,
that
albeit
occasion
of
hearing
bee
offred
to
them
,
and
the
teacher
be
at
hand
,
yet
they
will
not
come
to
heare
,
they
may
heare
and
will
not
heare
.
Some
will
come
to
sit
down
,
but
if
any
thing
touch
their
affection
,
they
will
heare
with
impatience
:
all
this
showes
you
,
hearing
is
of
grace
.
First
,
to
get
the
occasion
of
hearing
,
is
,
grace
:
next
,
to
heare
patientlie
,
to
heare
sin
and
vice
rebuked
in
all
estates
of
men
and
women
it
is
a
grace
;
for
,
some
,
in
hearing
their
sinne
rebuked
,
they
heare
impatiently
with
grudging
,
and
as
soone
as
they
remoue
and
go
out
,
that
impatience
breakes
out
in
bitter
words
,
As
,
when
Steue●
in
the
7.
chap.
Acts
ver.
57.
58.
is
speaking
to
that
Councell
of
the
Iewes
that
were
conueened
;
as
soone
as
he
speakes
against
them
,
they
put
their
fingers
in
their
eares
,
and
rus●ing
on
him
stone
him
to
death
.
The
19.
chapt
.
Acts
verse
33.
when
Alexander
stands
vp
among
the
Ephesians
,
certaine
people
beeing
conueened
together
,
when
he
begins
to
speake
to
them
of
the
way
of
God
against
Demetrius
,
they
cry
out
all
with
one
shoute
immediatlie
,
Great
is
Diana
of
the
Ephesians
.
The
22.
chapter
Acts
verse
23.
when
Paul
makes
a
discourse
of
his
owne
life
and
comes
to
this
,
that
,
he
was
called
to
be
a
teacher
to
the
Gentiles
,
they
rent
their
clothes
and
cast
dust
vp
in
the
aire
.
All
this
telles
vs
the
fury
and
rage
of
the
heart
,
against
God
,
against
Christ
&
his
word
.
And
by
the
contrair
;
it
is
a
speciall
grace
of
God
,
that
men
and
wemen
gets
,
when
they
can
sit
still
and
heare
the
word
of
God
patiently
.
There
is
the
first
degree
.
The
second
degre
of
their
faith
and
meeting
of
the
Apostle
,
is
receyuing
of
the
word
.
That
is
to
say
,
a
receyuing
and
approuing
of
the
word
of
God
,
2.
generall
allowance
.
to
be
true
and
good
,
euen
,
a
generall
allowance
therof
.
When
this
man
will
say
within
himselfe
,
this
is
true
that
is
spoken
.
Many
gets
not
this
grace
:
for
,
many
when
they
heare
,
suppose
they
lend
their
eare
to
the
worde
,
in
their
minde
they
disalow
that
which
is
spoken
:
and
albeit
thy
mouth
be
close
,
yet
the
minde
will
be
making
contradiction
The
naturall
man
saies
the
Apostle
.
1.
Cor.
2.
14.
when
he
heares
of
heauenlie
things
,
he
vnderstands
them
not
:
yea
,
more
,
he
thinks
them
all
but
foolishnesse
.
Set
vp
a
naturall
man
,
he
will
scorne
all
that
is
spoken
of
Christ
and
of
spirituall
things
,
and
will
laugh
at
them
in
his
owne
heart
.
When
Paul
came
to
Athens
Act.
17.
vers.
18.
and
entered
among
those
high
headed
Philosophers
,
and
begouth
to
speake
of
the
way
of
God
.
They
met
him
againe
with
scorning
,
and
they
said
,
What
meanes
this
bablor
?
they
thought
all
that
he
spoke
babling
.
There
are
many
of
them
in
Scotland
,
who
thinks
,
when
a
man
speaks
of
Christ
,
that
,
all
is
but
babling
.
Then
,
it
is
a
grace
of
God
,
to
geue
an
allowance
to
that
which
is
spoken
.
There
is
farther
heere
.
3.
〈…〉
heart
.
The
third
degree
of
grace
,
is
,
embracing
the
word
in
the
heart
.
There
are
many
that
can
heare
,
that
is
a
grace
:
when
they
haue
heard
will
giue
a
generall
allowance
,
that
,
all
is
good
,
all
is
true
;
there
is
the
second
grace
,
but
,
in
the
meane
tyme
,
they
will
shoote
it
all
out
of
their
heart
:
they
will
say
,
it
is
true
and
good
,
but
,
what
is
that
to
me
?
they
neuer
emembrace
it
in
their
owne
heart
.
Simon
Magus
(
as
it
is
tolde
,
Acts
8.
21.
allowed
of
that
which
was
spoken
,
&
it
is
said
,
he
had
faith
;
in
the
meane
time
,
no
application
in
his
owne
heart
,
for
,
shortlie
after
he
vttered
that
gall
of
bitternesse
which
was
in
his
heart
&
he
wold
haue
bought
the
graces
of
the
holie
spirit
:
and
therfore
,
Peter
meetes
him
,
and
wishes
,
that
,
he
should
perish
and
his
money
to
.
There
are
manie
of
this
sort
,
who
will
be
content
to
heare
&
allowe
it
to
,
&
say
.
The
Minister
hes
said
wel
this
day
,
all
is
true
:
yea
but
what
hast
thou
reported
,
and
what
hast
thou
applyed
to
thy
heart
?
Thou
heard
to
thy
condemnation
,
except
thou
apply
some
thing
to
thy self
of
that
grace
thou
didst
heare
.
Yet
ther
is
a
fourth
degree
;
to
receiue
it
as
God
word
,
Not
onlie
to
heare
,
allow
,
embrace
;
but
to
receiue
it
as
the
word
of
God
.
Albeit
,
Paul
spoke
it
,
4.
Receiuing
of
the
word
,
as
the
word
of
God
.
yet
,
they
looked
vp
,
aboue
Paul
,
and
tooke
it
out
of
his
hand
,
not
as
his
word
,
but
as
the
word
of
God
:
that
is
a
greater
grace
.
There
are
manie
that
rest
to
much
vpon
the
man
that
teaches
,
and
set
their
hearts
on
the
mouth
of
him
that
speakes
more
nor
on
God
that
giues
the
speaker
the
grace
.
Manie
will
heare
this
written
worde
,
allow
it
,
embrace
it
,
but
they
make
it
to
them
the
word
of
man
,
rather
nor
the
word
of
God
;
because
they
count
the
Scripture
to
be
authentick
,
not
because
God
did
speake
it
,
but
because
the
Church
sayes
it
,
as
the
Papists
do
say
,
this
day
.
So
they
make
the
New
and
old
Testament
to
be
the
word
of
men
.
The
Lord
keepe
vs
from
such
an
error
:
for
it
is
not
possible
to
builde
faith
vpon
that
ground
.
I
appeale
thy
conscience
that
sayest
this
,
if
euer
thou
didst
finde
that
constant
faith
in
thy
heart
:
faith
can
not
rest
,
except
it
haue
an
assurance
,
that
,
the
word
is
from
God
and
not
from
men
:
how
manie
in
this
countrie
faile
in
this
?
There
are
manie
that
receiue
and
embrace
it
,
not
with
that
reuerence
they
should
:
when
they
hear
it
spoken
they
giue
no
reuerence
nor
obedience
thereto
,
more
nor
it
were
the
word
of
man
,
for
when
they
goe
out
,
they
are
as
wanton
in
wickednesse
as
euer
they
were
before
.
This
testifies
their
want
of
due
reuerence
,
If
this
were
setled
in
the
hearts
of
men
,
that
,
the
word
that
is
spoken
were
the
word
of
God
,
and
that
it
is
not
the
man
that
speaks
it
,
but
Gods
Spirite
in
the
man●
they
would
receiue
it
,
embrace
it
,
and
obey
it
with
greater
reuerence
.
O
,
the
obedience
he
would
giue
to
that
word
.
There
is
naturallie
such
a
reuerence
of
God
in
the
heart
,
that
when
they
are
assured
it
is
of
God
,
they
will
reuerence
it
.
Now
brethren
,
ye
see
in
all
these
degrees
nothing
but
faith
.
All
is
expressed
in
faith
:
ye
see
the
beginning
of
it
,
the
progresse
of
it
,
the
ending
where
it
rests
.
It
begins
at
the
outward
senses
:
It
begins
at
the
eare
.
Faith
is
by
hearing
.
Rom.
10.
17.
Then
it
goes
next
,
to
the
minde
,
which
allowes
and
approues
it
.
It
sticks
not
there
,
but
it
goes
downe
to
the
heart
;
and
there
in
very
deed
is
the
right
sait
of
faith
:
there
is
the
proper
loding
of
faith
.
Look
,
that
,
thy
faith
be
not
in
thy
head
and
eare
onelie
(
there
are
many
hes
it
so
,
and
it
goes
away
with
the
winde
)
Looke
,
that
it
goe
to
the
minde
,
and
be
not
content
with
that
,
but
see
,
that
,
it
goe
down
to
thy
hart
.
This
faith
,
ye
,
see
,
then
,
it
exercises
the
whole
soule
of
man
:
it
exercises
both
the
reasonable
powers
&
the
affections
.
Take
head
to
it
.
The
thing
whereinto
this
faith
is
exercised
,
is
the
word
of
God
.
Faith
in
the
eare
is
exercised
about
the
word
,
faith
in
the
minde
is
exercised
about
the
word
,
faith
in
the
heart
is
exercised
about
the
word
of
God
.
The
word
of
God
should
fill
the
whole
head
,
mynde
and
heart
.
This
is
it
that
the
Apostle
to
the
Coloss.
sayes
.
chap.
3
,
16.
Let
the
word
of
God
dwell
in
you
plenteouslie
:
not
sparinglie
,
but
powerfullie
.
And
certainelie
thinke
on
,
I
tell
you
,
if
thou
stryue
not
,
so
long
as
thou
art
heere
,
to
be
filled
with
the
word
of
God
,
looke
not
after
this
lyfe
for
his
presence
:
if
thou
preasse
not
,
in
some
measure
,
in
this
lyfe
,
to
haue
thy
soule
filled
with
him
:
looke
not
,
that
,
God
shall
be
a
father
to
thee
in
the
life
to
come
.
Alas
,
we
can
not
get
that
fulnesse
and
our
soules
so
wel
exercised
as
we
should
haue
by
the
word
:
but
if
we
striue
to
this
,
our
willingnesse
is
acceptable
to
God
.
Where
there
is
a
desire
to
thinke
and
meditate
of
it
,
and
to
repent
that
thou
canst
not
haue
that
desire
therof
as
thou
wouldst
,
it
repares
that
want
we
haue
of
that
fulnesse
.
There
is
yet
one
thing
heere
to
be
marked
.
The
speciall
ground
of
his
thanks-giuing
,
is
,
for
the
imbracing
of
this
word
,
not
as
the
worde
of
men
,
but
as
the
worde
of
God
.
Wherein
ye
see
,
it
is
a
rare
thing
and
a
speciall
blessing
of
God
,
when
a
man
is
not
offended
with
that
goode
worde
of
God
.
What
care
I
for
him
,
some
will
say
oft-tymes
,
I
will
heare
the
word
of
God
,
and
receyue
it
,
but
this
companion
who
teaches
,
hes
offended
me
,
I
will
not
heare
him
.
Againe
,
he
is
of
so
meane
graces
,
he
can
not
speake
two
words
right
,
he
is
babling
.
Well
thou
art
stumbling
:
and
thou
wilt
breake
thy
neck
if
thou
doest
so
:
for
thou
must
not
thank
that
the
word
of
God
hangs
on
the
mouth
of
man
,
but
the
mouth
of
man
doth
hang
on
the
word
of
God
.
This
is
the
fault
,
we
measure
euer
the
word
of
God
by
the
instrument
,
and
counts
ay
of
the
word
of
God
,
as
of
the
word
of
man
that
speakes
it
and
preaches
it
.
2.
Cor.
10.
7.
Enter
in
comparison
,
The
〈◊〉
God
and
the
〈◊〉
of
man
are
contrarie
.
and
I
will
let
you
see
,
Gods
doing
is
far
from
mans
doing
,
and
mans
doing
is
contrair
to
Gods
doing
.
There
is
the
wisdome
of
God
.
It
hes
pleased
him
from
the
beginning
to
put
his
power
in
the
weakest
creature
,
in
the
silliest
and
basest
to
looke
to
the
hes
not
chosen
the
wise
in
the
world
,
the
potent
and
noble
,
to
put
his
power
in
them
,
when
it
pleased
him
to
vtter
his
omnipotent
power
.
When
he
vttered
his
power
against
Pharao
,
he
puts
his
power
in
frogs
,
in
lyce
,
in
flees
,
and
he
is
auenged
on
proude
Pharac
,
by
those
vylde
things
.
All
this
is
,
and
was
,
that
his
power
shoulde
be
seene
,
that
men
should
not
thinke
,
this
is
the
power
of
a
frogge
,
louce
or
flee
:
but
is
the
power
of
the
great
God
that
made
all
thinges
.
And
when
he
meanes
to
destroy
Goliath
,
he
will
not
haue
the
armie
of
the
Israelites
,
nor
Saul●
slaying
him
,
but
he
will
haue
sillie
Dauid
slaying
him
,
without
armour
,
with
a
sling
onelie
.
All
this
was
that
the
world
might
see
,
it
was
not
Dauids
power
,
but
Gods
that
slew
Goliath
.
So
,
the
richest
treasure
that
God
hes
in
Heauen
,
which
is
Christ
Iesus
in
the
word
,
he
puts
it
in
vylde
veshelles
,
the
Ministers
thereof
.
The
vnsearchable
riches
of
Christ
,
the
power
and
justice
of
God
in
Christ
,
and
all
the
glorie
of
God
in
Christ
,
he
takes
it
and
puts
it
not
in
veshelles
of
siluer
,
and
golde
:
no
,
but
in
a
veshell
of
earth
.
2.
Corinth.
4.
7.
and
all
this
is
,
that
,
the
worlde
shoulde
not
esteeme
the
treasure
according
to
the
veshell
.
Therefore
,
the
Lorde
will
put
in
a
veshell
of
claye
the
treasure
that
is
Heauen
in
Christ
.
Now
will
ye
see
mans
famous
wisdome
.
When
he
heares
the
word
comming
out
of
this
base
and
infirme
man
,
he
sayes
,
the
veshell
is
nothing
worth
,
it
is
made
of
clay
,
it
serues
for
no
purpose
;
a
sillie
fellow
,
from
whence
came
he
?
therefore
this
word
that
is
in
his
mouth
,
it
can
not
be
the
word
of
God
:
would
euer
he
haue
put
so
pretious
a
thing
in
so
vylde
a
veshell
?
O
rebellious
man
,
that
is
euer
contrarie
to
God
in
all
thinges
,
and
speciallie
in
the
Gospell
!
Experience
teaches
vs
of
the
enimitie
,
that
the
wicked
men
in
this
Realme
caries
in
their
heart
against
God
and
his
Ministers
:
they
will
not
let
God
be
wise
in
his
wisdome
he
hes
in
his
Ministerie
,
but
they
will
be
wiser
.
Well
,
fight
on
,
his
wisdome
will
winne
the
fielde
,
and
thou
wilt
lose
it
to
thy
euerlasting
destruction
.
Now
to
goe
forward
.
He
casteth
in
a
parenthesis
,
saying
,
As
it
is
in
deed
,
the
word
of
God
.
Ye
esteemed
it
not
as
the
word
of
men
,
but
of
God
,
as
it
is
in
deed
:
Receyue
it
as
ye
please
,
account
it
Gods
worde
,
or
mans
,
as
ye
please
,
it
is
and
shall
abyde
Gods
word
;
and
thy
mouth
in
the
end
shall
be
shutte
vp
,
so
,
that
thou
shalt
not
vtter
one
word
if
thou
account
anie
otherwise
of
it
.
So
what
euer
be
the
opinion
of
men
in
the
worlde
,
and
their
speaches
,
their
saying
,
or
gainesaying
alters
nothing
:
Th'
instrument
neither
adds
,
nor
diminishes
the
glorie
of
the
word
The
word
of
Iesus
abydes
,
and
shall
abyde
the
true
word
,
and
shall
retaine
the
owne
authoritie
and
glorie
:
thy
wordes
will
neuer
be
able
to
make
any
change
.
No
,
brethren
,
the
mouth
of
man
for
as
infirme
and
gracelesse
as
it
is
,
will
not
be
able
to
impare
a
jot
of
the
glorie
of
that
God
:
and
by
the
contrair
,
put
it
in
the
mouth
of
neuer
so
glorious
a
creature
,
if
it
wer
in
the
mouth
of
an
Angell
,
nothing
will
be
added
to
the
glorie
of
it
:
it
is
powerfull
in
the
selfe
,
the
creature
will
not
be
able
to
make
any
alteration
.
In
deed
,
it
will
honour
the
mouth
,
when
it
is
put
in
the
mouth
of
a
man
it
will
make
him
honourable
,
but
he
can
not
honour
it
,
if
he
were
neuer
so
noble
or
eloquent
.
Set
vp
a
king
to
preache
,
trow
ye
he
will
honour
the
Gospell
?
no
,
but
he
shall
get
honour
by
the
preaching
of
it
.
No
,
if
it
were
all
the
Angels
of
Heauen
that
would
preache
this
glorious
Gospell
they
can
not
giue
it
honour
,
but
they
are
honoured
by
it
.
And
when
the
Angels
came
and
cryed
to
men
this
word
of
God
,
they
got
a
singulare
honour
.
Paul
to
the
Galat.
chap.
4.
vers.
14.
sayes
,
ye
receiued
me
as
an
Angell
of
God
,
yea
,
as
Christ
Iesus
.
Wherefore
was
this
?
for
Pauls
owne
presence
?
no
,
but
for
the
word
of
God
in
his
mouth
,
which
made
him
to
be
accounted
as
an
Angell
of
God
.
Neuer
man
shall
be
able
to
ad
any
honour
to
the
word
,
or
diminishe
the
honour
thereof
.
Now
blessed
is
he
who
gets
this
grace
to
deliuer
this
word
with
an
earnest
zeale
,
to
glorifie
God
and
Christ
by
preaching
thereof
.
Now
in
the
end
of
the
verse
.
He
thinkes
it
not
eneugh
to
call
it
the
word
of
God
,
but
he
giues
a
proofe
of
it
.
The
word
of
God
wher
euer
it
be
,
P●●er
of
the
word
.
will
euer
prooue
it selfe
to
be
the
word
of
God
:
it
can
not
be
idle
,
it
must
be
quicke
and
effectuall
in
the
hearer
,
it
must
worke
liuelie
,
it
will
pearce
lyke
a
two
edged
sword
,
and
therefore
,
it
is
said
:
which
also
worketh
in
you
that
beleeue
.
Howbeit
it
was
vttered
by
an
infirme
man
,
yet
,
the
weakenesse
of
the
persone
hinderes
not
the
powerfull
operation
of
the
worde
.
It
will
not
be
the
mouth
of
the
speaker
that
will
holde
back
power
from
the
word
of
God
.
But
when
the
Lord
puts
his
word
in
his
mouth
,
and
sayes
,
I
will
put
my
word
in
thy
mouth
,
go
thy
way
,
if
all
the
world
had
said
the
contrare
,
that
word
shal
be
powerfull
.
Well
is
that
man
in
whose
mouth
this
word
is
put
:
and
well
is
that
people
that
hes
a
man
in
whose
mouth
the
Lord
hes
put
his
word
,
the
basnesse
and
infirmitie
of
the
man
,
will
not
be
able
to
hinder
the
power
thereof
.
If
the
Lorde
once
put
his
worde
in
his
mouth
(
it
is
so
wonderfull
a
thing
.
)
Set
vp
eloquent
Dememosthenes
,
diuine
Plato
,
facunde
Cicero
,
&c.
who
were
like
as
manie
wonders
in
the
world
:
let
them
come
in
with
their
eloquence
,
they
shal
not
haue
such
operation
in
the
harts
of
men
,
as
a
sillie
fellow
,
and
simple
of
speache
shall
haue
,
when
he
speakes
the
word
in
the
name
of
the
Lord
.
And
if
there
was
euer
a
worke
in
the
worlde
maruellous
,
that
worke
which
the
Minister
by
the
Spirite
,
and
worde
of
God
workes
,
is
most
maruelous
.
For
,
to
regenerate
a
man
,
who
was
once
dead
,
it
is
not
a
mans
tongue
,
his
eloquence
,
his
instancie
that
can
doe
it
,
but
onelie
that
powerfull
,
and
blessed
word
of
God
:
that
all
glorie
and
praise
of
his
powerfull
operation
may
be
giuen
to
his
Majestie
.
Marke
a
word
farther
.
He
sayes
,
not
that
workes
in
euerie
one
of
you
:
but
he
sayes
,
in
you
who
beleeues
.
In
the
1.
chap.
Rom.
vers.
16.
The
Gospell
is
called
the
power
of
God
to
saluation
,
to
them
that
beleeues
.
In
the
first
to
the
Corinthians
chap.
1
vers.
24.
It
is
the
power
and
wisdome
of
God
to
them
that
hes
that
effectuall
calling
,
and
hes
gotten
the
heart
oppinned
to
take
head
,
and
drinke
in
the
worde
,
onelie
in
these
is
the
worde
of
God
effectuall
to
saluation
.
Brethren
,
it
is
true
,
it
is
offered
with
power
to
the
vnbeleeuers
,
as
well
as
to
the
beleeuers
,
but
this
is
the
difference
.
If
thou
hast
not
an
heart
&
hand
to
take
it
when
it
is
offred
to
thee
with
power
,
thou
shalt
neuer
receiue
its
thou
wantst
power
to
receiue
it
,
but
there
is
power
in
the
word
very
sufficient
vnto
saluation
.
Alas
,
how
manie
heare
the
word
with
their
heart
so
hardened
,
that
the
word
strikes
on
their
hart
as
an
hammer
on
the
studdie
.
The
hardnes
of
thy
heart
beats
it
backe
againe
,
so
,
that
it
is
not
powerfull
to
thee
.
My
counsell
is
,
except
thou
preasse
to
haue
thy
heart
mollified
,
and
crauest
at
God
to
mollifie
it
,
hear
not
the
word
,
or
I
le
assure
thee
,
the
more
thou
hearest
,
the
more
thou
wilt
be
hardened
.
Manie
make
a
showe
of
hearing
:
the
Lord
and
the
Laird
will
come
and
sit
in
their
daskes
and
heare
the
worde
,
and
will
come
forth
without
anie
profite
,
because
their
hearts
were
not
attentiue
to
heare
.
Ieast
not
with
the
word
,
it
shall
eyther
saue
thee
or
slay
thee
,
and
in
the
day
of
damnation
thou
shalt
cursse
the
time
,
that
thou
euer
didst
heare
the
word
of
Christ
,
if
thou
finde
it
not
powerfull
in
thee
.
Come
,
in
a
minde
to
renew
thy
sinfull
life
,
or
,
else
,
bide
away
:
come
to
be
humbled
vnder
this
word
and
reuerence
it
,
if
that
thou
were
a
King
,
or
else
bide
away
,
vnlesse
thou
wouldst
heap
on
thy selfe
an
intolerable
damnation
.
Now
brethren
,
I
shall
end
shortlie
in
the
next
verse
.
He
thinkes
it
not
eneugh
to
set
downe
this
in
generall
,
what
the
word
of
God
wroght
in
them
that
beleeued
,
but
he
comes
to
the
particulare
.
It
will
not
be
the
generall
word
will
do
thee
good
but
a
particulare
.
The
speciall
effect
is
,
It
made
them
to
be
followers
.
It
is
good
to
followe
them
that
goe
the
right
way
:
they
were
followers
of
the
Church
that
was
in
Iudea
,
followers
of
the
Iewes
that
were
conuerted
and
beleeued
in
Christ
.
The
word
conformed
the
Thessalonians
to
the
christian
Church
of
the
Iewes
.
Al
this
was
by
the
power
of
the
word
of
God
in
the
mouthes
of
men
.
Looke
not
for
an
Angell
from
heauen
to
speake
to
thee
,
nor
for
a
sound
from
heauen
:
but
looke
for
it
out
of
the
mouth
of
men
.
We
wearie
fast
of
this
ministrie
;
what
ministrie
will
we
haue
next
?
will
ye
haue
Papist●●e
againe
?
will
ye
haue
Angels
?
No
,
if
ye
contemne
this
ministrie
,
if
this
ministrie
be
put
out
of
the
land
,
thou
shalt
neuer
finde
anie
ministrie
powerfull
to
saluation
.
Then
I
marke
:
this
is
the
power
of
the
word
of
God
,
a
conformitie
&
like
affection
in
sundry
persons
:
to
make
me
like
thee
,
the
word
powerful
to
make
conformity
and
thee
like
me
,
the
godlie
like
other
:
this
is
the
power
of
Gods
word
,
to
cause
a
church
follow
one
an
other
,
to
joine
man
with
man
,
to
draw
in
a
bloodie
wolfe
to
the
sheep-fold
of
the
Lord
Iesus
and
to
make
him
a
sillie
lambe
:
He
that
now
was
raging
to
draw
him
to
Christ
&
to
cause
him
sit
down
,
and
joine
himself
to
Gods
people
in
holinesse
and
godlines
.
This
is
a
maruelous
effect
that
the
word
hes
.
It
is
not
the
proper
effect
of
the
word
,
to
cut
men
from
good
men
,
but
to
make
a
conformitie
to
joine
good
men
with
good
men
,
&
draw
al
together
to
the
church
.
The
Lord
,
the
great
Pastor
,
he
joynes
all
the
members
of
the
bodie
together
,
and
all
to
make
a
whole
body
to
the
head
christ
.
In
a
word
,
it
is
the
force
of
Gods
word
,
to
worke
our
felicitie
&
blessednesse
,
and
I
assure
thee
,
thou
who
art
a
contemner
of
the
word
of
Iesus
,
thou
shalt
neuer
be
happie
,
neither
in
this
life
,
nor
in
the
life
come
.
All
stands
first
in
a
conjunction
with
Christ
the
head
,
and
then
,
with
the
members
.
Step
out
of
the
societie
of
the
church
as
you
wil
(
what
is
the
church
to
thee
)
I
denounce
the
terrible
judgement
of
God
against
thee
,
if
thou
seek
not
to
haue
that
conjunction
&
societie
of
the
church
of
God
,
thou
shalt
neuer
get
a
portion
in
Iesus
:
there
is
thy
doome
,
if
thou
repent
not
.
This
conformitie
is
not
al
wroght
at
once
:
but
,
the
word
of
God
,
by
the
power
thereof
,
will
bring
one
first
in
,
then
,
an
other
man
,
then
,
the
thrid
man
:
then
,
one
Church
;
secondly
,
an
other
church
;
thridlie
,
the
thrid
church
;
and
so
,
draw
them
al
together
.
So
,
that
they
who
comes
last
,
haue
no
disaduantage
,
they
both
haue
that
same
word
to
draw
them
in
that
the
first
had
and
then
also
they
haue
examples
before
them
,
drawing
them
in
.
It
is
good
to
haue
an
aduantage
beside
the
word
,
to
draw
thee
in
.
Brethren
,
we
that
are
now
in
the
world
we
haue
this
last
vauntage
,
we
haue
these
patternes
:
looke
how
many
haue
bene
called
,
they
are
as
many
vauntages
and
patternes
to
draw
vs
to
God
.
And
looke
that
thou
heare
not
of
a
godlie
man
,
but
preasse
to
follow
him
,
and
say
,
God
make
me
lyke
him
:
for
,
among
the
rest
of
the
meanes
God
hes
ordained
to
winne
soules
,
the
setting
vp
of
patternes
before
men
is
one
meane
.
This
nature
of
ours
is
backward
,
(
For
,
we
are
all
borne
naturallie
Woolfes
and
Tigers
)
so
,
that
,
it
makes
vs
that
we
break
away
so
fast
from
the
sheepe-●old
of
Christ
,
that
we
haue
great
neede
of
many
meanes
to
draw
vs
in
:
And
therefore
,
the
Lorde
some-tymes
vses
,
by
the
word
,
and
some-tymes
by
the
examples
of
others
to
draw
vs
in
to
Christ
Iesus
.
Yet
againe
this
conformitie
that
is
set
down
wold
be
marked
.
The
conformity
is
in
suffering
,
ye
are
followers
of
the
church
in
Iudea
:
in
what
?
in
suffering
alike
with
them
:
the
same
persecution
they
suffered
,
ye
suffer
:
yea
,
more
;
he
amplifies
their
sufferinges
,
in
that
they
did
suffer
of
such
like
persecutores
as
the
Church
of
Iudea
did
:
euen
of
their
own
countrie-men
:
the
Iewes
it
was
that
persecuted
the
Iewes
who
were
conuerted
:
it
is
the
Thessalonians
that
persecutes
you
that
are
in
Thessalonica
.
This
is
the
persecution
.
Conformitie
in
suffring
.
Then
,
learne
.
The
conformitie
that
ought
to
be
among
men
and
wemen
in
the
world
,
stands
not
in
doing
onelie
,
to
make
others
doe
well
,
as
he
doeth
well
:
As
one
Church
liues
holilie
,
so
,
to
cause
one
an
other
liue
holily
:
but
,
it
must
be
a
conformitie
in
suffering
also
,
that
,
as
one
man
suffred
,
so
,
an
other
shoulde
suffer
:
as
one
Church
suffered
,
so
an
other
Church
should
suffer
:
it
wil
not
only
be
actiue
,
in
doing
,
but
,
passiue
,
in
suffering
.
There
is
a
faire
effect
,
conformitie
in
suffering
.
Brethren
,
men
oft
tymes
are
readie
eneugh
to
follow
others
in
doing
,
but
,
they
are
loath
to
suffer
:
all
godlie
men
would
be
like
other
godlie
men
in
doing
:
I
see
not
a
godlie
person
,
but
,
I
would
be
lyke
him
:
and
one
Church
would
be
like
an
other
godlie
Church
,
in
doing
.
But
,
if
I
see
a
godlie
man
suffer
before
me
,
I
wil
hold
aback
and
shrink
to
follow
him
.
If
thou
see
one
martyred
before
thee
,
thou
wilt
leaue
him
and
not
take
part
of
his
burden
.
There
is
not
a
flourishing
Church
in
Europe
,
but
this
would
be
like
it
:
but
it
hes
no
desire
to
be
like
that
Church
in
France
,
that
hes
bene
so
long
vnder
affliction
,
and
can
not
get
vp
the
head
of
it
.
It
is
in
deed
an
hard
matter
to
the
word
of
God
,
to
worke
doing
good
in
the
heart
of
man
:
but
,
a
harder
matter
,
to
worke
patience
and
suffering
of
affliction
:
but
,
if
the
word
be
not
effectual
,
as
well
to
work
suffering
,
as
doing
;
I
can
not
say
,
it
hes
that
force
and
power
in
vs
that
it
should
haue
.
And
therefore
,
albeit
thou
be
not
as
yet
at
suffering
;
yet
,
prepare
thee
for
suffring
:
resolue
not
thy self
for
doing
alone
euery
day
,
but
,
for
suffring
also
whatsoeuer
crosse
the
Lord
will
lay
on
thy
back
.
And
let
this
be
part
of
thy
prayer
:
Lord
strengthen
me
in
suffering
.
For
,
as
thou
wouldst
raigne
with
him
,
so
thou
must
take
a
resolution
to
suffer
with
him
.
Who
will
not
suffer
,
let
him
neuer
looke
to
be
an
heyre
of
Heauen
.
It
is
now
due
time
to
learne
to
be
prepared
for
suffering
for
Christs
cause
.
The
Lord
giue
vs
grace
that
we
may
suffer
patientlie
,
that
he
may
be
glorified
in
our
suffering
.
To
this
God
be
glorie
and
praise
for
euer
.
AMEN
.
THE
EIGHT
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
2.
vers.
15.
16.
15
Who
both
killed
the
Lord
Iesus
and
their
owne
Prophets
,
and
haue
persecuted
vs
,
and
God
they
please
not
,
and
are
contrary
to
all
men
.
16
And
forbid
vs
to
preach
vnto
the
Gentiles
,
that
they
might
be
saued
,
to
fulfil
their
sinnes
alwaies
:
for
the
wrath
of
God
is
come
on
them
,
to
the
vtmost
.
IN
this
rejoysing
of
the
Apostle
Paull
together
with
the
Thessalonians
,
for
the
graces
of
God
that
were
bestowed
vpon
them
,
ye
haue
heard
brethren
.
the
Apost.
thanked
God
instantlie
for
that
meeting
he
founde
in
them
when
he
preached
to
to
them
,
exhorted
,
comforted
&
besought
them
to
walke
as
worthie
of
that
God
that
had
called
them
to
his
kingdome
and
glorie
.
Their
meeting
was
:
they
heard
him
,
and
not
onelie
they
heard
him
,
but
they
receiued
the
thing
they
heard
,
and
not
onelie
receiued
it
,
but
in
heart
embraced
it
and
laide
it
vp
as
a
treasure
and
the
seede
of
life
and
immortalitie
:
they
imbraced
it
,
not
as
the
word
of
man
,
but
as
the
word
of
God
,
as
it
is
indeede
:
and
not
onelie
imbraced
they
it
as
the
word
of
God
but
in
life
and
conuersation
vttered
it
:
it
was
effectual
in
their
life
He
proued
this
,
because
they
were
followers
of
the
Church
in
Iudea
,
conuerted
to
Iesus
Christ
.
The
speciall
thing
wherein
they
followed
them
was
,
that
euen
as
these
Churches
were
troubled
by
their
owne
Countrie
the
Iewes
:
euen
so
they
that
were
conuerted
at
Thessalonica
were
troubled
,
not
by
forrainers
but
by
their
o●ne
Citizens
.
Not
to
repeat
any
thing
we
spak
the
last
day
,
but
to
go
to
the
text
red
.
In
this
text
the
Apostle
hauing
spoken
of
these
Iewes
malicious
and
obstinate
doing
,
wherby
they
euer
impeaded
the
progresse
of
the
Gospell
of
Christ
and
hindered
mans
saluation
,
scattring
themselues
among
the
Gentiles
,
throgh
al
the
●●●mane
Prouinces
:
and
when
anie
of
the
Apostles
came
,
stirring
vp
insurrection
,
and
not
suffring
the
Gospell
to
haue
place
,
so
farre
as
they
might
stop
it
.
Therefore
he
digresses
heere
and
agg●eages
the
sinne
of
these
malicious
Iewes
,
making
vp
a
dittay
against
them
,
and
therafter
he
giues
out
the
doome
,
and
pronounces
the
sentence
of
wraith
and
condemnation
against
them
.
And
therefore
to
returne
,
and
to
oppen
vp
euerie
sentence
.
They
haue
slaine
,
sayes
he
,
the
Lord
Iesus
.
There
is
the
first
point
of
their
dittay
.
These
men
the
Iewes
,
that
trouble
the
Church
of
Christ
in
Iudea
,
are
they
that
haue
slaine
the
Lord
Iesus
himself
.
They
haue
in
their
extreame
persecution
slaine
and
crucified
to
the
death
the
Lord
of
glory
.
1.
Cor.
2.
8.
That
is
,
they
haue
dispatched
him
,
not
after
a
common
manner
,
but
after
a
most
cruell
and
shamefull
manner
,
by
a
cruell
,
sore
and
shamefull
death
.
Whom
haue
they
slaine
?
the
Lord
of
glorie
:
and
honourable
personage
,
all
the
glorie
of
God
,
is
,
&
dwels
in
him
as
it
wer
.
Who
is
this
by
name
?
It
is
Iesus
,
the
Sauior
of
the
world
:
euerie
word
aggreages
their
fault
.
There
is
the
first
point
of
their
dittay
.
The
first
crime
laid
to
their
charge
,
is
the
crucifying
of
the
Lord
Iesus
Christ
,
this
is
the
thing
he
begins
at
:
there
are
mo
pointes
of
dittay
laid
against
them
,
but
he
beginnes
at
this
,
the
persecution
of
the
Lord
himself
▪
Persecution
beginnes
not
at
the
bodie
,
nor
at
the
members
of
the
bodie
,
Persecution
begins
at
the
head
of
the
Church
.
nor
at
the
seruants
;
but
it
beginnes
at
the
head
,
the
Lord
Iesus
him selfe
,
if
not
in
action
&
in
deede
,
yet
in
intention
;
in
the
malice
and
hatred
of
the
heart
.
The
Prophetes
in
deede
were
slaine
and
persecuted
in
action
,
and
died
before
the
Lorde
Iesus
came
in
the
world
:
but
these
same
men
that
slew
the
Prophets
with
their
hand
,
ere
they
slew
the
Prophets
they
slew
the
Lord
of
the
Prophets
,
the
Lord
Iesus
in
their
hearts
:
because
that
all
the
Prophets
that
were
slaine
were
his
seruants
sent
before
him
that
was
to
come
.
Now
to
come
forward
.
The
second
thing
is
,
They
slew
the
Lord
Iesus
,
they
slew
the
Lord
of
glorie
,
that
in
his
slaughter
,
so
farre
as
in
them
lyes
,
the
worlde
should
be
slaine
:
for
they
that
woulde
slay
Iesus
would
slay
all
men
,
so
farre
as
lyes
in
them
,
and
they
slay
him
after
a
most
cruell
and
shamefull
manner
.
The
greater
grace
the
greater
the
persecution
.
Brethren
,
this
is
the
ingyne
and
nature
of
persecutors
:
the
worthier
the
personage
be
who
is
persecuted
,
the
greater
grace
of
God
be
in
him
,
the
greater
glorie
and
innocencie
be
in
him
,
the
greater
will
be
the
extremitie
of
their
persecution
.
None
of
the
Prophets
of
olde
were
so
extremelie
persecuted
as
the
Lord
Iesus
was
;
neither
yet
the
Apostles
that
followed
him
were
so
persecuted
as
he
was
:
and
all
because
of
the
greatnesse
of
the
glorie
of
his
personage
.
If
ye
will
search
the
grounde
of
this
,
it
must
,
no
question
,
come
of
great
blindnes
,
for
if
men
saw
well
the
grace
and
the
glorie
of
God
that
is
in
the
persones
of
them
that
are
persecuted
,
for
all
the
worlde
they
durst
not
persecute
them
.
And
therefore
he
sayes
in
the
1.
Corinth.
2.
chap.
8.
verse
,
If
they
had
knowne
they
had
not
crucified
the
Lord
of
glorie
.
No
if
the
glorie
of
the
Church
were
seene
,
wicked
men
durst
not
stirre
her
.
There
is
yet
a
greater
and
an
higher
ground
;
The
malice
of
the
heart
comes
in
and
blindes
and
putteth
out
the
eye
of
the
minde
,
Eph.
4.
18.
Throgh
ignorance
sayes
Paul
,
that
comes
through
the
hardnes
of
the
heart
,
for
this
is
the
nature
of
the
hardnes
of
the
heart
to
hate
the
light
and
to
delite
in
darknes
,
which
is
enemie
to
the
light
of
God
:
All
our
pleasure
is
in
darknes
by
nature
,
and
so
it
is
caried
against
the
light
,
and
the
first
thing
it
does
it
puts
out
the
light
of
the
minde
yea
euen
the
very
natural
light
,
and
so
when
the
heart
is
blinded
it
caries
him
against
all
light
,
and
chieflie
against
the
light
of
God
and
the
Lorde
of
light
him selfe
.
And
this
is
the
worke
of
this
fa●e
nature
of
man
so
highlie
accounted
of
by
the
Philosophers
.
Seeke
therefore
to
shutte
out
of
thy
heart
this
maliciousnes
that
blindes
it
,
or
else
thou
shalt
be
blind
folde
throwne
down
to
hell
.
The
thride
thing
to
be
marked
heere
is
.
When
he
is
laying
out
this
persecution
before
the
Thessalonians
he
is
comforting
them
that
wer
afflicted
.
Haue
they
not
slain
your
Lord
?
&c.
what
wounder
is
it
howbeit
they
persecute
you
?
Brethren
,
all
the
affliction
is
not
layde
vpon
one
man
,
howbeit
he
get
his
burdene
heauie
enough
.
Comfort
through
Christes
persecution
The
Lord
hes
measured
to
euerie
one
his
owne
part
:
and
he
who
is
afflicted
should
looke
ouer
his
shulder
and
see
who
hes
beene
afflicted
before
him
,
and
scarcelie
shall
he
see
a
godlie
man
but
with
his
burdene
on
his
backe
,
all
is
not
laid
on
him
alone
.
But
aboue
all
let
the
persone
that
is
afflicted
first
set
his
eye
on
the
Lord
Iesus
.
Let
him
looke
ouer
to
Golgotha
where
Christ
is
hanging
on
the
Crosse
,
and
in
Christ
let
him
looke
to
two
thinges
:
first
to
the
glorie
&
worthinesse
of
that
personage
who
sufferes
:
next
,
to
the
extremitie
and
ignominie
of
that
passion
:
looke
to
these
two
things
in
him
,
and
then
looke
down
to
thy selfe
,
and
looke
what
thou
art
first
,
not
a
Lord
,
if
thou
were
a
King
,
but
a
seruant
(
all
the
Kings
on
the
earth
are
but
seruants
in
respect
of
him
:
)
then
go
to
the
affliction
thou
suffers
,
and
thou
shalt
finde
thou
suffers
not
the
thowsand
part
of
the
affliction
he
suffred
for
thee
,
there
is
great
inequalitie
betweene
thee
and
him
,
and
then
beginne
to
reason
.
The
seruant
is
not
greater
nor
his
Lord
,
the
disciple
is
not
greater
nor
his
Maister
.
The
Lord
Iesus
is
my
Lord
I
am
not
but
a
seruant
:
yet
the
Lord
Iesus
my
Lord
suffers
and
in
such
great
extremity
;
then
may
I
not
be
content
to
suffer
the
thousand
part
of
his
suffering
?
Of
this
comes
contentment
of
heart
,
and
patience
to
suffer
for
the
Lord
.
For
except
thy
eye
be
set
vpon
that
personage
of
Iesus
Christ
,
it
is
not
possible
for
thee
to
suffer
with
joy
the
simplest
crosse
that
is
for
the
Lords
sake
.
The
next
point
of
their
dittay
,
they
haue
slaine
their
own
Prophets
.
Persecution
of
the
Prophets
.
This
they
did
ere
they
slew
the
Lord
;
albeit
it
be
set
in
the
second
row●●e
.
They
haue
slaine
:
whom
?
Prophetes
,
worthie
men
.
Whose
Prophets
?
not
strangers
,
but
men
of
then
own
nation
,
Iewes
as
they
were
,
their
owne
Prophets
sent
by
God
to
them
,
to
teach
and
prophecie
to
them
,
to
bring
them
to
the
way
of
life
:
yet
they
haue
runne
vpon
them
,
and
haue
slaine
them
,
all
aggreages
their
fact
.
Ye
will
aske
,
was
these
Iewes
that
slew
the
Prophets
the
same
that
slew
the
Lord
Iesus
,
they
wer
not
in
the
Prophets
dayes
,
they
came
long
after
?
I
answer
,
he
vnderstands
the
whole
bodie
of
that
people
,
fathers
and
children
,
which
makes
vp
a
bodie
.
The
fathers
slew
the
Prophets
,
Therfore
Steuen
.
sayes
Act.
7.
52.
Which
of
them
is
he
whom
your
fathers
haue
not
persecuted
?
Then
he
comes
to
the
children
:
&
as
for
you
that
are
children
,
ye
haue
betrayed
and
slaine
the
iust
one
.
This
is
it
that
Christ
sayes
in
the
23.
chap.
of
Matt.
vers.
32.
Ful
〈◊〉
out
that
or
follow
out
that
,
that
your
fathers
haue
left
vndone
slay
me
and
my
Apostles
.
Yet
there
may
be
an
other
answere
made
to
this
.
It
may
be
that
he
will
lay
to
the
charge
of
them
that
slew
the
Lord
Iesus
,
the
slaughter
of
the
Prophets
,
as
though
they
had
slaine
them
with
their
owne
hands
.
Posteritie
guilty
through
their
fathers
.
For
ye
must
vnderstand
that
the
children
that
come
after
their
Fathers
,
are
inuolued
in
the
whole
guiltinesse
that
their
fathers
were
in
before
them
.
Was
he
a
murtherer
?
thou
art
guiltie
of
murther
:
were
thy
Grandfather
and
his
father
murtherers
?
thou
art
inuolued
in
the
same
guiltinesse
:
and
except
thou
by
grace
be
transplanted
out
of
the
rotten
stock
of
thy
fore-fathers
in
Iesus
,
thou
shalt
die
for
that
murther
of
thy
fathers
.
All
the
sinnes
of
thy
progenitors
shal
be
hung
about
thy
neck
if
thou
be
not
exeemed
and
●lanted
in
Iesus
Christ
.
Yea
that
sinne
of
Adam
for
eating
of
the
frute
shall
be
laid
to
thy
charge
,
and
thou
shalt
pay
for
it
,
if
thou
be
not
transplanted
out
of
rotten
Adam
,
and
ingraft
in
Iesus
Christ
,
the
second
Adam
.
Rom.
5.
14.
Not
onelie
is
this
naturall
corruption
drawen
to
children
throgh
propagation
,
but
the
children
are
inuolued
in
the
guiltinesse
of
the
verie
action
of
the
progenitours
.
All
serues
to
this
;
to
make
fathers
to
be
waie
and
to
take
head
to
their
actions
,
that
they
slay
not
themselues
allone
,
but
the
multitude
of
their
posteritie
,
as
Adam
slew
vs
all
.
Yet
there
is
an
other
ground
and
answere
to
this
.
These
Iewes
that
slew
the
Lord
Iesus
,
are
counted
to
haue
slaine
the
Prophets
before
them
.
The
ground
and
cause
is
this
(
I
would
that
all
murthereis
did
heare
this
:
)
Slayest
thou
an
innocent
man
such
as
Abel
?
the
whole
innocent
bloud
that
was
shed
since
the
beginning
lights
vpon
thee
,
thou
art
guiltie
of
it
.
And
therefore
Christ
Matt.
23.
36.
layes
to
the
Iewes
charge
the
whole
innocent
bloud
shedde
since
Abell
vnto
Zacharias
that
was
slaine
betweene
the
temple
and
the
altar
.
Therfore
murtherer
take
head
,
thou
shalt
drowne
in
bloud
,
for
by
thy
act
thou
giuest
approbauen
to
al
those
murtherers
that
were
from
the
beginning
.
Thou
makest
it
a
pastime
to
dip
thy
hand
in
innocent
bloud
:
but
wo
to
thee
if
thou
be
not
washed
in
the
bloud
of
christ
.
This
for
the
answer
to
the
question
.
Now
marke
,
brethren
.
When
he
speakes
of
the
slaughter
of
the
Lord
Iesus
committed
by
these
Iewes
,
he
forgets
not
the
old
Prophets
:
and
with
the
Lords
he
joines
his
seruants
,
neither
forgets
he
the
Apostles
,
Both
the
persecution
&
the
persecutors
are
recent
in
Gods
memorie
.
and
vs
also
haue
they
persecuted
:
al
are
put
in
one
catalogue
,
the
olde
Prophetes
,
the
Lord
Iesus
,
the
Apostles
and
Martyres
that
were
slaine
.
And
who
doeth
this
?
It
is
not
so
much
Paul
as
the
holie
Spirite
that
doth
it
:
which
is
a
token
that
all
the
martyrdomes
that
haue
bene
,
is
,
and
to
be
;
was
not
,
is
not
,
nor
shal
not
be
forgot
of
the
Lord
:
they
are
all
in
recent
memorie
.
And
suppose
there
were
not
a
booke
of
Martyres
written
in
the
earth
,
yet
there
is
a
booke
in
Heauen
written
,
and
all
the
Martyres
from
the
beginning
are
registrate
in
it
:
and
that
book
shall
be
laid
oppen
before
man
&
Angels
:
ye
shall
see
them
,
not
in
pictures
but
in
face
.
And
again
,
he
remembers
the
Iewes
who
did
it
:
so
as
there
is
a
booke
of
Martyres
in
heauen
,
so
is
there
a
booke
of
persecuters
,
wherein
all
their
names
are
written
,
and
in
that
great
day
the
booke
shall
be
laide
oppen
,
and
shall
be
presented
to
their
eyes
,
to
their
rebuke
,
shame
and
eternall
confusion
.
So
the
Lord
hes
all
in
remembrance
,
the
Lord
hes
a
recent
memorie
:
a
thousand
yeeres
are
but
like
a
day
to
him
,
and
a
day
as
a
thousand
yeeres
:
albeit
we
will
forget
all
,
yet
all
is
recent
in
his
memorie
.
And
this
is
verie
comfortable
to
the
afflicted
,
and
it
is
terrible
to
the
persecutors
.
Woe
is
that
man
that
hath
not
his
sinnes
forgote
and
pardoned
of
the
Lord
.
There
is
not
one
teare
of
the
sufferer
but
it
is
put
vp
in
his
bottle
.
This
for
the
second
point
of
their
dittay
.
Let
vs
nowe
come
to
the
third
point
.
The
Iewes
were
not
content
with
the
slaying
of
the
Prophetes
and
of
the
Lord
Iesus
himself
,
but
when
he
is
away
they
persecute
his
Apostles
.
A
wonderful
thing
that
this
people
can
not
hold
vp
their
hand
:
the
fathers
slay
the
Prophets
,
the
children
slay
the
Lord
,
&
then
the
Apostles
.
Ere
I
goe
forward
marke
this
:
iniquitie
,
in●●ietie
&
vngodlines
,
when
once
it
enters
in
anie
familie
or
clan
,
in
any
race
of
men
in
the
world
,
howe
hard
a
thing
it
is
to
get
it
out
againe
.
Oft
times
when
the
fathers
begin
with
it
,
it
followes
on
so
vpon
the
whole
race
of
them
,
that
it
makes
an
end
of
them
and
their
race
both
Beginnest
thou
that
art
a
father
?
thy
sonne
and
thy
whole
posteritie
will
follow
,
while
in
end
the
judgement
of
God
light
and
destroy
all
together
.
Is
the
father
a
murtherer
and
slew
he
one
?
the
sonne
will
double
it
:
and
so
forth
of
other
vices
:
and
then
the
Lord
throwes
downe
the
house
and
cuttes
off
all
the
generation
.
And
the
Lord
did
so
with
these
Iewes
,
It
is
said
in
the
second
command
,
that
the
Lord
visites
the
th●●d
&
fourth
generation
of
them
that
hate
him
.
What
is
the
gro●nde
of
this
?
because
the
iniquitie
of
the
fathers
is
driuen
to
the
children
to
the
thrid
and
fourth
generation
.
Therefore
the
vengeance
of
God
lights
on
all
.
Ye
fathers
therefore
take
head
to
your selues
,
and
purge
you
from
iniquitie
:
for
if
ye
be
carelesse
of
your selues
,
the
vengeance
of
God
shall
be
on
you
and
your
children
both
.
The
example
of
the
Iewes
might
be
a
spectacle
to
al
the
world
;
the
verie
iniquitie
proceeding
from
the
fathers
to
the
sonnes
,
till
all
were
cutted
off
,
might
nowe
suffice
to
exhort
all
fathers
to
leaue
sinne
,
as
they
woulde
not
be
destroyed
and
their
whole
race
after
them
.
Marke
an
other
thing
heere
.
There
is
nothing
that
can
not
content
this
people
:
there
is
no
kinde
of
message
that
can
please
them
.
First
the
Lord
sends
Prophets
to
them
:
then
he
s●ids
his
Sonne
(
as
it
is
said
in
the
parable
)
that
they
might
reuerence
him
Matt.
21.
37.
Last
he
sends
the
Apostles
his
seruants
,
and
they
are
as
rigorous
against
them
,
as
they
could
:
so
no
sort
of
message
could
content
them
.
〈◊〉
Act.
7.
51.
layes
downe
the
ground
of
this
.
Persecuters
malice
euer
against
the
light
of
the
spirite
.
〈…〉
So
there
is
the
ground
:
because
all
come
with
the
light
of
the
holie
Spirite
,
therefore
they
persecuted
all
.
The
malice
of
a
persecuter
,
is
euer
against
the
light
of
the
Spirite
of
God
.
So
let
euerie
man
be
sure
,
so
long
as
the
Spirite
of
light
is
,
there
must
euer
be
persecution
.
Had
I
an
other
man
(
will
the
prophaine
man
say
)
I
would
heare
him
.
No
,
if
thou
hast
this
hatred
of
the
light
of
the
spirite
in
thy
heart
,
if
Paul
should
come
and
preach
thou
wouldst
persecute
him
:
yea
if
Christ
him selfe
should
come
in
proper
person
,
thou
wouldst
persecute
him
:
take
therefore
head
not
so
much
to
the
preacher
as
to
thine
owne
heart
:
if
thou
hast
the
loue
of
the
light
,
the
preacher
can
not
be
disliked
by
thee
,
and
by
the
contrair
if
thou
hast
not
the
loue
of
the
light
,
thou
wilt
persecute
all
that
come
to
thee
.
This
for
the
thrid
point
of
their
dittay
.
Now
comes
on
the
fourth
part
of
their
dittay
.
God
●hey
please
〈◊〉
.
This
followes
the
other
three
.
The
slaying
of
the
Lord
:
the
slaying
of
his
Prophets
,
and
the
persecuting
of
his
Apostles
.
They
that
slew
the
Lord
,
and
his
Prophetes
,
and
persecuted
the
Apostles
:
How
could
they
please
God
that
was
the
sender
of
them
?
And
so
in
these
wordes
he
takes
off
the
couer
of
their
faces
.
For
these
malicious
Iewes
when
they
were
doing
all
this
euill
,
they
boasted
of
themselues
they
pleased
God
,
&
they
wer
his
people
saying
.
We
are
the
Church
and
all
these
are
enemies
to
God
.
Paul
pulles
off
this
couer
,
and
he
showes
that
they
in
doing
of
this
,
were
nothing
but
enemies
to
God
Ye
knowe
in
these
dayes
men
will
come
in
and
say
,
It
is
we
that
are
the
true
Church
,
it
is
we
who
are
seruing
God
aright
and
in
the
meane
tyme
they
will
be
persecuting
burning
●ormenting
the
children
of
God
?
But
what
are
they
?
will
ye
haue
them
deciphered
?
they
are
enemies
to
God
:
the
Pope
is
the
Antichrist
,
and
this
shall
be
ratified
in
that
great
day
.
But
to
let
them
alone
there
are
many
amongst
our selues
,
who
will
ay
be
doing
euill
,
and
are
enemies
to
God
:
for
thou
that
art
an
enemie
to
his
seruants
,
thou
pleases
not
God
:
for
heere
is
a
ground
,
There
is
no
glorifying
of
the
Lord
,
but
in
his
ministrie
.
Contemne
thou
this
ministrie
by
little
and
little
in
end
thou
shalt
be
an
enemie
to
God
,
if
thou
hadst
sworne
the
contrair
.
If
thou
seuere
the
glorie
of
God
and
this
ministrie
,
and
be
a
contemner
of
it
,
thou
shalt
neuer
be
glorified
of
God
.
Ye
haue
heard
foure
pointes
of
their
dittay
.
Now
to
come
to
the
fift
.
They
are
contrai●
to
all
men
;
Iew
and
Gentile
.
This
is
a
consequent
of
the
first
three
:
slayers
of
the
Lord
,
and
of
his
Prophets
,
persecuters
of
the
Apostles
&
pastors
,
they
are
enemies
to
the
saluation
of
all
mankinde
:
〈◊〉
what
they
wil
;
enemies
to
the
seruants
of
God
,
to
the
ministrie
〈…〉
which
saluation
is
wrought
,
and
without
it
thou
shalt
neuer
obtaine
saluation
,
nor
see
the
face
of
God
)
they
are
enemies
to
all
mankindes
saluation
.
Come
to
the
last
point
of
their
dittay
.
They
forbid
vs
to
speak
to
the
Gentiles
:
they
are
enemies
to
the
saluation
of
the
Gentiles
that
by
our
ministrie
shoulde
be
wonne
to
God
and
to
his
Church
:
the
porple-wall
is
broken
down
that
did
hold
out
the
Gentiles
before
,
yet
they
wil
hold
them
out
of
the
fold
.
There
are
sundrie
sortes
of
Iewes
that
hindered
the
saluation
of
men
:
there
is
one
sort
of
them
that
would
not
suffer
Christ
to
be
preached
to
the
Gentiles
at
all
,
but
euer
raised
vp
sedition
to
impead
that
worke
.
Of
these
ye
may
read
in
the
13.
of
the
Acts.
There
was
another
sort
of
the
Iewes
that
suffered
the
Gospel
to
be
preached
to
the
Gentiles
,
but
added
to
it
circumcision
and
the
law
of
Moses
:
of
whom
read
Act.
15.
The
first
sort
is
worst
.
Now
the
Apostle
heere
meanes
chieflie
of
this
first
sort
;
who
,
as
the
Lord
himselfe
sayes
,
would
neither
enter
them selues
into
the
kingdome
of
heauen
,
nor
suffer
others
to
enter
.
For
this
is
a
sure
thing
,
euen
as
a
man
that
hes
gotten
his
own
heart
enlightned
by
the
loue
of
the
trueth
,
would
haue
that
light
to
be
imparted
to
all
the
world
and
wishes
from
his
heart
that
all
were
partakers
of
it
,
as
Paul
wished
to
Agrippa
.
and
the
rest
that
heard
him
,
that
they
were
lyke
vnto
him
sauing
his
bondes
.
Acts
26.
29.
Well
had
they
bene
,
thogh
they
had
bene
chainde
,
to
haue
had
the
light
of
Iesus
:
yet
he
puts
to
these
wordes
,
for
reuerence
cause
sauing
these
bandes
.
)
Euen
so
,
a
man
who
hes
the
hatred
of
the
trueth
and
light
,
he
would
haue
all
the
world
blinded
as
he
is
,
he
woulde
haue
all
mouthes
closed
as
his
mouth
is
closed
,
that
neuer
man
should
name
Christ
to
the
world
:
He
would
haue
all
eyes
put
out
,
that
neuer
a
man
might
see
one
jote
.
In
a
word
he
that
is
in
Heauen
translated
out
of
this
darknesse
of
nature
,
he
woulde
haue
all
in
Heauen
with
him
.
And
by
the
contrair
:
He
that
is
yet
in
darknesse
,
and
so
in
Hell
,
he
would
haue
all
with
him
.
So
looke
what
condition
the
man
is
of
he
would
haue
all
lyke
to
him
.
Therefore
I
will
neuer
thinke
well
of
men
that
impeades
the
progresse
of
the
Gospell
of
Christ
:
they
argue
what
is
within
them
:
for
were
this
loue
of
the
light
within
their
hearts
,
for
all
this
worlde
would
they
not
hinder
the
progresse
of
the
Gospel
Alas
,
ye
shall
finde
this
ouer
true
in
the
end
:
woe
,
woe
,
to
them
that
hinders
the
planting
of
the
Gospell
.
Alas
,
if
there
were
this
loue
of
the
light
in
their
hearts
,
there
would
not
be
so
many
churches
vnplanted
,
&
so
many
soules
fuffred
to
perishe
.
Now
I
draw
to
an
end
.
When
he
hes
set
down
these
six
points
of
their
dittay
,
whereof
the
least
is
worthie
damnation
:
for
what
judgement
must
light
on
the
slayers
of
the
Lord
,
of
the
Prophets
and
Apostles
?
He
sets
down
the
end
of
all
,
that
euer
they
should
I
fill
out
their
sinnes
.
As
though
he
said
,
they
are
euer
exercised
this
way
to
this
end
that
the
measure
of
their
sins
should
be
filled
out
▪
and
then
the
judgement
should
ouertake
them
,
This
is
the
end
of
the
counsell
of
God
.
They
had
an
other
end
.
But
to
make
this
plaine
.
all
things
fall
out
to
man
by
measure
whole
the
fulnes
come
.
All
thinges
that
fall
as
it
were
out
of
Heauen
out
of
the
counsell
of
God
vpon
men
▪
fall
in
a
measure
,
and
in
a
quantitie
.
The
grace
of
God
in
Iesus
Christ
is
giuon
in
a
measure
to
euerie
one
.
Ephes●
4.
7.
The
afflictions
of
the
godlie
is
giuen
in
a
measure
,
and
peece
and
peece
this
measure
is
filled
out
,
vntill
it
come
to
the
heape
,
and
then
the
affliction
shall
cease
.
The
filling
of
them
did
begin
at
the
creation
,
and
Abell
felt
them
first
,
and
euer
since
the
measure
of
them
hes
beene
incressing
vntill
it
came
to
Iesus
;
and
he
tooke
an
heauier
weight
of
affliction
vpon
him
nor
euer
was
before
him
.
Yet
the
measure
of
the
afflictions
of
the
Church
is
not
filled
out
.
In
comes
the
Apostles
and
they
get
their
part
:
after
them
comes
the
Pastores
,
and
they
get
their
part
:
and
enerie
persone
that
is
in
Christ
gets
his
part
,
and
so
euerie
one
hes
his
owne
burdene
.
So
long
as
the
world
shall
stand
this
measure
shall
be
in
filling
out
:
when
it
shall
be
full
the
world
shall
fail
,
and
the
pillers
of
it
shall
be
cutted
,
and
an
end
shall
be
put
to
all
teares
.
Reuel.
21.
4.
This
measure
is
long
in
filling
.
It
did
begin
soone
,
it
must
be
〈◊〉
out
,
sayes
〈…〉
.
1.
Epist.
5.
9.
So
euerie
one
hes
his
owne
part
.
Likewise
,
some
goe
by
a
measure
and
since
the
beginning
this
measure
hes
beene
in
filling
:
euerie
age
hes
casten
to
their
their
owne
part
.
It
is
not
one
age
that
hath
●●lled
vp
the
measure
of
sinne
;
but
euerie
generation
hes
casten
to
the
owne
part
to
fill
vp
sinne
:
and
in
this
age
euerie
one
is
bearing
their
arme-fall
and
burdene
of
sinne
:
he
with
murther
,
the
with
harlotrie
,
and
he
with
oppression
and
persecution
,
and
he
comes
in
with
blasphemie
:
yet
the
cup
is
not
full
,
and
the
measure
of
sinne
shall
not
be
filled
vp
so
long
as
the
worlde
doeth
stand
.
When
the
father
dies
,
the
sonne
will
liue
to
fill
out
this
measure
:
he
makes
his
testament
,
yet
the
sin
is
not
filled
vp
,
but
the
thing
he
could
not
doe
himselfe
,
he
bids
his
sonne
do
it
,
and
he
will
say
to
his
sonne
:
Sonne
I
could
not
get
this
man
slaine
,
nor
this
euill
deed
nor
that
euill
deed
ouertaken
,
if
I
had
liued
,
I
should
haue
done
this
or
that
:
doe
thou
therefore
that
I
coulde
not
do
.
So
doe
the
Iewes
,
and
therefore
the
Lord
sayes
,
Fill
out
the
measure
of
your
fathers
sinnes
,
Matt.
23.
32.
Now
when
this
measure
is
full
,
the
world
shall
take
an
end
and
all
shall
fall
down
,
but
woe
is
the
sinner
,
and
well
is
the
godlie
:
for
the
sinner
shall
be
destroyed
for
euer
,
and
the
afflicted
bodie
shall
finde
saluation
.
Take
head
.
There
are
none
that
knowe
when
this
measure
shall
be
filled
out
,
but
he
who
in
his
vnsearchable
counsell
hes
appointed
this
measure
of
sinne
,
that
is
God
:
I
know
it
not
,
thou
knowest
it
not
,
and
therefore
it
is
ouer
presiumptuous
a
thing
,
when
thou
seest
a
man
i●
sin
to
say
,
this
man
hath
filled
the
measure
of
sinne
:
for
it
may
be
the
Lord
will
let
him
hue
to
commit
greater
sinne
.
And
in
deed
it
is
a
wonder
to
consider
the
patience
of
God
in
suffering
of
sinne
,
and
so
it
is
called
the
ri●hes
of
the
●enignitie
of
God
.
Rom.
2.
4.
And
this
should
learne
vs
patience
to
sit
still
and
abyde
Gods
leasure
,
and
glorifie
him
.
Farther
this
would
be
marked
heere
:
there
are
sundrie
measures
of
sinne
:
one
of
all
the
wicked
that
euer
was
,
is
,
or
shall
be
to
the
end
:
an
other
is
of
any
certaine
nation
or
countie
,
as
of
the
Iewes
heere
:
the
thrid
is
of
the
particulare
persone
whereof
Paul
speakes
.
Act.
3.
10.
And
in
lyke
manner
we
may
consider
the
same
measure
of
grace
.
There
is
now
the
dittay
.
Will
ye
heare
the
doome
?
the
wrath
of
God
is
come
on
them
to
the
vtmost
.
As
he
would
say
the
wrath
of
God
ouertooke
them
long
since
.
It
holdes
on
,
and
shall
holde
on
.
vntill
it
bring
them
to
a
miserable
end
.
There
is
the
doome
and
judgement
.
It
is
set
downe
as
a
cause
of
the
filling
vp
of
their
sinne
,
Proportion
betwene
wraith
&
sinne
.
because
the
wrath
of
God
leaues
them
not
.
When
once
Gods
wrath
begins
to
light
on
a
bodie
,
that
bodie
will
neuer
doe
a
good
turne
,
but
sinne
on
still
,
vntill
in
end
the
wrath
light
on
him
and
bea●e
●ut
all
his
b●aines
.
And
againe
,
when
once
God
beginnes
to
looke
on
a
creature
with
a
fauourable
eye
,
that
creature
will
be
exercised
in
well
doing
:
for
it
is
the
mercifull
face
of
God
that
makes
the
man
to
doe
well
.
And
for
this
cause
it
is
said
that
God
hated
Esau
,
and
therefore
he
neuer
did
a
goode
turne
:
and
againe
he
loued
Iacob
,
and
therefore
hee
did
all
to
pleasure
his
God
.
All
serues
to
this
end
,
that
men
and
wemen
should
seeke
to
stand
in
the
fauour
of
God
:
seeke
tokens
of
his
loue
.
And
on
the
other
part
seeke
to
be
free
of
the
wrath
of
God
:
for
if
it
possesse
thee
,
thou
shalt
doe
nothing
but
sinne
vnder
it
,
and
as
thou
sinnest
,
wraith
after
wraith
shall
follow
on
thee
,
vntill
it
come
to
an
height
,
and
then
it
shall
be
heaped
on
thee
,
to
thy
euerlasting
destruction
:
when
thou
art
crying
peace
,
peace
,
the
wrath
of
God
will
come
on
,
tumbling
on
thee
as
a
Mountaine
:
as
was
seene
on
these
Iewes
fourtie
yeeres
after
this
.
Now
to
end
.
The
Lord
giue
vs
euer
grace
,
to
seeke
to
be
vnder
his
fauourable
countenance
,
and
that
the
countenance
of
his
terrible
wraith
may
be
turned
from
vs
,
that
that
we
may
studie
to
please
him
in
our
lyfe
and
conuersation
through
Iesus
Christ
.
To
whome
with
the
Father
,
and
the
holie
Spirite
,
be
al
praise
,
honour
and
glorie
,
for
euer
and
euer
.
AMEN
.
THE
NINTH
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
2.
vers.
17.
18.
19
▪
20.
17
Forasmuch
brethrer
,
as
we
were
keept
from
you
〈…〉
,
concerning
●ight
,
but
not
in
the
heart
,
we
enforced
the
more
to
see
your
face
with
great
desire
.
18
Therefore
we
would
haue
come
vnto
you
(
I
Paul
,
at
least
once
or
twyse
)
but
Sathan
hindered
vs
.
19
For
what
is
our
hope
or
ioy
,
or
stowne
of
reioy
forgiune
not
〈◊〉
you
it
in
the
presence
of
our
Lord
Iesus
Christ
at
his
comming
.
20
Yes
,
ye
are
our
glorie
and
ioy
.
THESE
dayes
bygone
(
brethren
)
we
haue
insisted
vpon
this
rejoysing
of
the
Apostle
together
with
the
Thessalonians
,
for
the
graces
of
God
he
vnderstoode
to
be
in
them
:
and
so
we
haue
alie●die
ended
his
part
of
the
Epistle
,
which
●●ands
in
a
●●ngratulation
.
Now
in
this
text
presenlie
red
,
the
Apostle
excuseth
himselfe
to
the
Thessalonians
,
because
he
came
not
to
them
to
vis●e
them
after
that
tyme
that
first
he
planted
the
Gospell
among
them
For
they
might
haue
said
to
the
Apostle
.
Well
,
thou
professest
a
great
loue
towards
vs
and
giuest
vs
a
goode
〈◊〉
,
and
vtterst
a
great
〈…〉
vs
and
the
graces
we
〈◊〉
of
God
;
yet
then
〈…〉
the
Gospel
.
〈…〉
confirme
the
worke
begun
.
This
〈…〉
of
vs
,
notwithstanding
of
all
pres●●●
inword
.
The
Apastle
answeres
this
,
and
giues
two
excuses
.
The
first
is
,
from
that
earnest
desire
he
had
to
visite
them
:
the
second
is
from
that
purpose
he
tooke
after
the
desire
to
come
to
them
and
visite
them
;
yea
,
for
that
purpose
he
made
once
or
twise
to
come
:
for
once
or
twyse
he
was
on
his
journey
,
and
was
impeaded
by
Sathan
.
In
the
end
of
the
chapter
,
he
giues
a
reason
of
that
desire
and
purpose
he
tooke
to
come
to
them
.
Because
,
sayes
he
,
Ye
are
my
hope
,
my
ioy
,
and
the
coowne
of
my
glorying
,
in
the
presence
of
the
Lord
Iesus
Christ
,
at
his
comming
.
And
therefore
,
why
should
not
I
desire
and
take
purpose
to
visite
you
?
There
is
the
summe
of
this
present
text
.
Now
to
returne
and
passe
throgh
euery
verse
,
and
expone
it
,
as
God
shall
giue
the
grace
.
His
first
excuse
is
,
that
earnest
desire
he
had
to
see
them
In
the
beginning
of
the
17.
verse
,
he
giues
the
reason
thereof
.
Because
on
a
sodaine
he
was
rest
from
them
,
otherwise
then
he
expected
&
the
more
sodanlie
he
was
rest
from
them
the
greater
was
his
desire
to
see
them
and
to
visite
them
.
Of
this
parting
and
seuering
of
the
Apostle
from
the
Thessalonians
,
after
that
he
had
bene
with
them
a
certaine
space
of
tyme
ye
may
read
Act.
17.
The
obstinate
Iewes
,
seeing
that
Christ
and
his
Gospell
was
receiued
of
the
Thessalonians
,
and
the
Lord
blessed
Pauls
trauels
among
them
,
by
the
instigation
of
the
Diuell
stirred
vp
such
a
vehement
sedition
,
that
Paul
is
compelled
to
flee
to
Beroea
.
The
word
he
vses
heere
hes
a
great
pith
.
It
signifies
not
onelie
to
be
seuered
,
but
it
signifies
to
be
made
an
orphanne
,
a
puple
destitute
of
father
and
mother
,
and
spoiled
of
his
parents
:
and
therefore
the
seuering
of
him
,
was
as
the
spoyling
of
an
orphane
or
puple
from
the
father
whom
he
loued
best
in
the
world
.
The
text
is
easie
,
and
the
obseruations
fall
out
as
easie
.
Ye
may
se
first
the
delite
and
pleasure
the
godly
haue
to
dwell
with
other
to
haue
a
mutuall
presence
one
of
an
other
,
that
euerie
one
may
receiue
of
other
consolation
in
Iesus
Christ
.
Rom.
1.
11.
12.
especiallie
a
Pastor
,
or
a
Minister
when
he
see
the
Lord
hes
blessed
his
laboures
among
any
people
or
congregation
,
his
pleasure
is
to
abyde
with
that
people
,
his
delyte
is
in
the
presence
of
that
people
,
and
when
he
is
seuered
from
that
people
,
it
is
as
sore
to
him
,
as
to
a
childe
,
or
young
one
,
when
he
is
seuered
from
the
parents
,
and
spoiled
of
the
presence
of
father
and
mother
.
Againe
we
may
note
.
The
Deuill
the
enemie
of
mans
saluation
muyes
nothing
more
then
the
mutuall
societie
of
the
godlie
:
and
especiailie
aboue
all
other
societies
,
he
inuyes
the
presence
of
a
faithfull
Pastor
with
his
people
:
for
he
knows
that
by
this
ministrie
saluation
is
wrought
.
Now
would
to
God
men
and
wemen
knew
aswell
this
ministrie
as
he
does
.
He
knowes
this
ministrie
of
saluation
is
so
necestarie
that
if
thou
conten●ne
it
thou
shalt
neuer
be
safe
,
thou
shalt
neuer
see
the
face
of
God
.
I
haue
giuen
this
doome
ofttymes
.
Therefore
he
invying
mans
saluation
,
his
whole
indeuore
is
to
seuere
him
that
is
the
Pastour
〈◊〉
his
people
:
knowing
that
hee
being
seuered
,
the
people
shall
be
a
pray
to
him
.
This
is
his
oulde
craft
,
and
no
noueltie
.
Now
the
Deuill
is
euer
lyke
himselfe
,
he
can
raise
seditions
and
trmults
,
and
that
to
seuere
the
ministrie
,
that
caries
the
message
of
saluation
before
the
people
,
that
they
being
seuered
,
the
people
may
be
a
pray
to
him
.
Now
the
word
vsed
heere
is
to
be
marked
.
He
sayes
,
he
was
seuered
in
the
moment
of
an
hour
.
Meaning
he
was
seuered
vpon
a
sodantie
,
far
from
their
&
his
expectation
,
sodainly
he
and
they
wer
seuered
:
well
,
an
euil
turne
is
soone
done
,
&
in
the
twinkling
of
an
eye
a
breake
will
be
made
:
euill
,
is
soone
done
,
but
not
so
soone
mended
.
Paul
could
not
come
so
soone
to
them
againe
,
as
he
was
put
from
them
,
and
when
he
is
aback
,
the
Deuill
holdes
him
aback
;
and
when
he
would
haue
c●mde
to
them
,
he
did
cast
in
impediments
.
Yet
albeit
he
seuered
Paul
in
body
,
his
hart
abode
with
the
Thessalonians
:
they
possest
his
hart
,
the
enemie
could
not
get
it
seuered
from
them
.
Then
there
are
two
sorts
of
profences
of
men
with
men
;
as
there
are
two
sorts
of
absence
of
men
from
one
in
bodie
,
an
other
in
spirite
:
a
mans
heart
will
be
where
his
bodie
is
not
:
and
by
the
contrare
,
the
bodie
will
be
present
〈◊〉
he
heart
〈◊〉
not
.
It
is
easie
to
seuere
the
godlie
in
bodie
〈…〉
Deuill
will
easilie
do
that
.
It
is
easie
to
him
:
to
seuere
〈…〉
of
the
vngodlie
(
for
there
is
no
true
con●●ction
but
in
Christ
〈…〉
the
hearts
of
the
godlie
,
it
is
not
easie
〈…〉
The
bonde
that
joynes
them
is
not
naturall
,
〈…〉
it
comes
not
of
〈…〉
of
the
Spirite
of
God
,
who
〈…〉
member
with
an
other
member
.
As
it
is
an
hard
matter
to
breake
that
bonde
that
joynes
the
members
with
the
head
,
which
is
faith
:
so
it
is
an
hard
matter
to
breake
that
bond
that
joynes
the
member
with
the
member
,
that
is
loue
and
charitie
,
which
joynes
vs
together
.
Who
shall
seuere
vs
from
the
loue
of
Corist
.
Rom.
8.
35.
A
naturall
bond
is
soone
cutted
:
but
no
hammering
will
breake
the
bonde
of
Christ
.
Therefore
seeke
not
to
stand
in
nature
,
but
seeke
to
stand
in
Christ
by
his
Spirit
,
that
will
holde
vs
together
,
vntill
that
societie
that
neuer
shall
be
dissolued
in
our
head
the
Lord
Iesus
Christ
be
accomplished
.
In
the
end
of
the
verse
comes
in
his
desire
.
I
enforced
my selfe
to
see
your
face
,
not
content
of
this
presence
of
my
heart
that
is
with
you
:
Satan
cannot
●●uder
the
〈◊〉
desires
of
the
godlie
.
There
is
an
other
vauntage
.
The
enemie
for
all
his
inuy
,
yet
he
could
not
get
his
heart
away
,
and
when
the
bodie
was
seuered
,
yet
he
could
not
get
the
desire
of
the
Apostle
to
haue
a
bodilie
presence
seuered
from
them
.
In
deed
if
he
could
haue
gotten
the
desyre
and
langor
away
,
he
had
gotten
a
great
victorie
:
but
as
the
heart
abode
with
them
;
so
his
desire
was
to
haue
a
bodilie
presence
,
to
see
them
face
to
face
.
And
brethren
,
trow
ye
that
the
desire
that
the
godlie
hes
to
be
with
other
be
in
vaine
,
or
can
be
in
vaine
?
no
,
the
desire
of
fleshe
and
bloud
will
be
vaine
:
and
that
which
it
will
desire
most
,
it
will
not
artaine
to
it
.
But
if
the
Spirite
of
Iesus
worke
a
desire
,
it
shall
be
effectuall
,
either
one
tyme
or
other
.
Desirest
thou
to
see
Iesus
and
his
face
?
(
for
thou
feest
it
not
yet
)
desirest
thou
to
see
that
glorious
presence
?
thou
with
thy
eyes
shalt
see
it
certainelie
.
Desires
thou
to
be
of
the
societie
of
the
faithfull
?
thou
shalt
be
with
them
.
There
is
not
,
nor
there
was
neuer
a
godlie
man
,
whose
presence
thou
thirstest
for
,
but
if
not
in
this
lyfe
,
yet
in
the
lyfe
to
come
thou
shalt
see
him
.
There
was
neuer
a
godlie
man
of
olde
but
thou
shalt
see
him
▪
and
haue
his
societie
which
shall
ind●re
for
euer
.
All
comes
to
this
.
The
desire
of
the
godlie
shall
neuer
be
vaine
.
There
is
not
a
surer
argument
of
lyfe
euerlasting
then
is
an
earnest
desyre
of
it
.
Blessed
are
they
〈◊〉
thirst
,
for
they
shall
be
filled
.
Matt.
5.
6.
To
come
to
the
next
verse
.
In
it
is
contained
the
second
part
of
his
excuse
:
he
had
not
onelie
a
desire
,
but
he
sayes
,
〈◊〉
purpose
and
was
willing
.
That
is
,
I
entred
in
a
deliberation
and
set
my selfe
to
come
vnto
you
.
Yet
more
,
I
addressed
my selfe
to
the
iourney
and
neuer
stayed
while
Sathan
hindred
me
:
Sathan
stayeth
wel
doing
.
There
is
the
meaning
shortlie
.
In
well
doing
brethren
,
in
doing
that
of
duety
we
are
bound
to
doe
,
it
is
not
enough
to
desire
to
doe
it
,
but
thou
must
enter
in
deliberation
and
purpose
&
lay
a
conclusion
with
thy selfe
,
I
will
do
it
.
Yet
it
is
not
enough
to
purpose
,
but
as
thou
takest
purpose
goe
to
the
action
:
begin
to
doe
well
,
go
forward
in
well
doing
ay
while
thou
getst
a
stay
.
Manie
doe
wishe
well
and
woulde
well
,
but
do
no
more
:
he
or
she
will
wishe
well
,
&
faine
would
haue
all
well
,
and
in
the
meane
time
they
sit
still
.
This
is
a
token
thy
desire
was
not
ardent
:
thou
that
wilt
not
enter
in
action
and
be
ay
going
forward
while
thou
getst
a
staye
,
thou
hadst
neuer
an
he
rtlie
desire
to
do
well
.
He
sayes
,
I
would
once
or
twise
haue
come
vnto
you
.
First
he
entred
into
journey
and
he
got
a
stay
:
then
he
entred
againe
,
and
yet
he
got
an
impediment
:
he
leaues
not
off
at
the
first
.
Mark
this
.
We
must
not
leaue
off
to
do
well
for
one
stay
or
impediment
:
yea
not
for
two
,
nor
for
three
,
nor
for
foure
,
if
it
be
a
good
turne
that
is
in
hand
:
but
we
must
euer
goe
forward
that
we
may
be
excused
both
before
God
and
man
:
and
this
is
the
excuse
of
the
Apostle
,
he
could
do
no
more
.
Paul
sayes
The
dayes
are
euill
.
Ephes.
5.
16.
that
is
,
there
are
manie
impediments
casten
in
to
him
that
would
do
well
in
in
this
life
.
It
is
the
godlie
man
that
gets
greatest
hinderance
,
but
the
wicked
will
ay
forward
and
will
prosper
:
but
if
thou
be
a
godlie
man
,
if
thou
be
in
thy
journey
,
thou
shalt
not
go
one
mile
but
thou
shalt
get
a
stay
:
what
at
then
?
should
all
these
impediments
stay
vs
from
doing
good
?
No
,
the
Apostle
giues
the
an
other
counsell
,
Redeeme
the
tyme
.
Play
the
part
of
a
good
marchant
,
that
will
redeeme
his
vauntage
with
the
paines
and
trauell
of
his
bodie
.
Buy
the
tyme
by
well
doing
,
and
giue
thy
life
for
it
,
and
thou
shalt
lose
nothing
.
Thou
that
canst
lose
thy
life
in
well
doing
,
shalt
get
a
better
lyfe
for
it
.
He
layes
the
fault
on
Sathan
,
Sathan
hindred
vs
.
How
was
this
?
appeared
he
to
him
;
and
in
his
owne
persone
c●mde
opposition
to
him
?
How
he
impeaded
him
it
is
not
expressed
:
appearantlie
as
he
stirred
vp
the
Iewes
to
cast
him
out
,
so
he
stirred
them
vp
now
to
beset
the
way
.
It
may
be
he
inraged
their
hartshighly
against
him
,
or
else
that
he
rased
a
storme
in
the
aire
.
Wel
what
euer
be
the
instrument
or
meane
,
we
may
see
when
we
are
stayed
from
well
doing
,
Sathan
is
euer
the
author
,
and
that
by
permission
of
God
,
for
without
his
permission
he
can
do
nothing
)
he
is
then
the
author
&
stayer
of
well
doing
.
Therefore
what
euer
impediment
thou
getst
,
take
thee
euer
to
the
chiefe
doer
.
Eph.
6.
12.
It
is
not
with
〈◊〉
,
he
and
bloude
we
haue
to
d●e
.
(
how
be
it
they
be
instruments
)
but
〈◊〉
with
〈◊〉
and
〈◊〉
,
that
is
,
the
Deuil
.
And
therfore
he
giues
counsel
,
not
to
take
thee
to
thy
co●slet
and
steel-bonnet
,
wherewith
thou
armest
thy selfe
against
a
man
:
but
that
thou
shouldst
take
thee
to
that
spirituall
armour
,
Faith
,
Hope
and
the
word
of
God
,
and
set
thy selfe
,
not
to
resist
this
man
or
that
man
,
but
the
common
enemy
of
mans
saluation
who
would
slay
thy
soule
.
Trowest
thou
this
be
the
resisting
to
resist
man
?
No
,
the
Deuill
is
laughing
in
his
sleue
when
thou
doest
that
,
that
is
the
hie
way
to
goe
on
his
course
.
As
he
forced
these
men
to
doe
wrong
to
Paul
:
so
thou
,
if
thou
goe
to
be
reuenged
on
man
that
is
the
instrument
,
thou
giuest
place
to
the
Deuill
to
doe
his
worke
.
Last
marke
:
when
once
he
seuered
Paul
from
them
,
looke
how
busilie
he
holdes
him
aback
.
When
he
is
preassing
to
goe
to
them
,
he
caste
in
a
stay
.
And
againe
when
he
is
preassing
to
make
forward
,
he
castes
in
an
other
stay
,
when
once
he
gets
godlie
men
sundered
from
other
there
will
be
cast
in
many
hinders
to
stay
them
from
meeting
againe
.
And
this
testifies
,
that
all
our
blessednesse
is
a
societie
and
conjunction
,
first
with
our
head
Christ
,
and
secondlie
with
the
members
of
his
bodie
.
Our
blesse●●es
in
communion
with
the
sanctes
.
Looke
not
for
lyfe
and
blessednesse
,
if
there
be
not
a
communion
with
the
Sancts
.
Now
the
Deuill
knowes
this
,
and
therefore
the
chiefe
thing
he
sets
himselfe
on
,
is
to
rent
a
sunder
this
communion
,
and
who
euer
would
breake
this
vnion
,
and
hes
a
pleasure
in
diuision
,
take
him
to
be
an
imp
of
the
Deuil
:
for
it
is
a
worke
of
the
Deuill
,
to
seuere
them
that
should
be
joined
,
as
it
is
the
worke
of
God
to
joine
them
together
.
Now
let
vs
goe
to
the
last
part
of
this
text
,
containing
a
weightie
reason
:
first
of
his
desire
,
and
next
of
his
purpose
to
come
to
them
.
These
are
the
wordes
,
For
what
is
our
h●pe
ioy
?
what
is
crowne
of
my
glorying
?
There
is
the
question
and
demand
.
The
answere
of
it
is
,
Are
not
ye
in
the
presence
of
our
Lord
Iesus
at
his
comming
?
Then
he
doubles
it
:
yea
,
sayes
he
,
yee
are
my
ioy
and
my
glorie
;
and
so
he
endes
.
Where
a
mans
hope
is
,
there
is
the
thinge
he
hopes
and
lookes
for
:
where
his
joye
and
crowne
and
glorie
is
,
there
he
would
be
:
that
is
to
say
,
where
his
bless●●●
,
is
there
wold
he
be
.
No●
Paul
wold
say
.
Ye
Thessalonians
are
my
hope
my
joy
,
my
crown
of
the
which
I
glorie
,
&
therefore
I
woulde
be
with
you
.
There
is
the
force
of
the
argument
.
Now
the
style
of
the
language
would
be
marked
:
for
the
same
Spirite
that
dytes
the
matter
dytes
the
style
;
and
spirituall
matter
craues
a
Spirituall
style
,
1.
Cor.
2.
13.
The
holie
spirite
of
Iesus
must
be
the
speaker
as
wel
as
the
dyter
.
His
language
ryses
vp
by
degree
by
degree
,
the
lowest
degree
is
in
the
word
,
hope
;
the
next
degree
is
in
the
word
joy
:
the
last
and
hiest
degree
is
in
the
word
,
crowne
:
whereby
is
meaned
a
most
high
and
excellent
glorie
.
This
learnes
vs
this
lesson
.
Heauen
would
haue
an
high
style
,
that
crowne
would
haue
an
hie
style
,
the
grace
of
Iesus
Christ
woulde
haue
an
hie
style
when
it
is
spoken
of
.
And
brethren
,
if
Heauen
be
in
the
heart
,
as
it
is
in
the
mouth
,
and
if
glorie
be
in
the
heart
as
it
is
in
the
mouth
and
if
the
Crowne
of
glorie
be
in
the
heart
as
it
is
in
the
mouth
,
the
mouth
will
euer
be
readie
to
speake
of
grace
,
of
joye
and
of
glorie
in
a
glorious
style
:
for
it
is
true
,
Of
the
abound●nce
of
the
heart
,
the
mouth
speaketh
.
And
I
would
demaund
of
you
,
what
is
the
occasion
that
men
doe
speake
so
couldlie
and
careleslie
of
the
Lord
of
glorie
,
and
so
baselie
of
so
glorious
thinges
,
as
of
heauen
and
of
the
joye
thereinto
?
Alas
,
the
occasion
is
the
want
of
sense
in
the
heart
the
heart
is
not
filled
with
such
thinges
,
and
therefore
an
emptie
heart
,
an
emptie
mouth
:
if
thy
hear
be
full
of
vanitie
,
thy
mouth
will
be
full
of
vanitie
and
euanish
in
painting
out
of
vanitie
:
for
looke
as
thou
art
disposed
in
heart
,
in
like
manner
shalt
thou
bee
disposed
in
mouthe
.
Therefore
seeke
to
haue
thy
heart
furnished
fullie
with
the
Spirite
of
Iesus
.
No
man
,
(
sayes
the
Apostle
)
can
call
Iesus
Lord
,
but
by
the
Spirite
.
1.
Epist.
Corin.
〈◊〉
.
12.
3.
Yee
more
.
Speaking
of
this
joye
,
he
passes
vp
by
degrees
.
The
lowest
is
hope
:
then
he
comes
to
an
higher
,
my
●oy
:
then
the
highest
is
〈…〉
on
their
glorie
.
The
greatest
glorie
in
the
earth
is
a
crowne
,
and
when
a
man
is
crowned
in
the
earth
,
he
can
be
no
higher
.
But
there
is
the
difference
.
The
crowne
in
the
earth
is
corruptible
,
but
the
crowne
of
heauen
is
incorruptible
.
It
is
of
this
crown
of
heauen
he
speaks
.
Yet
not
these
three
degrees
:
for
I
marke
this
passing
vp
by
degrees
in
sundry
〈◊〉
parts
:
for
when
the
Apostle
begi●●nes
to
speake
of
Iesus
,
he
can
be
satisfie
himselfe
in
words
and
〈…〉
Praying
i●
God
,
〈◊〉
yee
may
〈◊〉
,
sayes
hee
,
what
is
the●
hope
of
his
calling
,
there
is
the
first
step
:
he
stands
not
there
,
he
goes
vp
to
see
,
what
the
〈…〉
his
glorie
:
what
glorie
?
of
his
〈…〉
〈◊〉
among
his
saints
:
this
is
the
second
degree
:
(
yet
he
stands
not
there
:
)
and
what
is
that
excellent
greatnes
of
his
power
,
according
to
the
efficacie
of
his
strong
strength
.
There
he
stands
.
Brethren
,
these
are
not
words
,
but
this
rising
vp
tels
vs
,
the
hight
of
the
glory
of
heauen
is
wonderful
:
&
that
thou
mayest
attaine
to
it
,
thou
must
rise
to
it
by
degrees
:
that
is
,
thou
must
passe
from
sense
to
sense
,
from
grace
to
grace
,
from
light
to
light
,
from
oye
to
joye
,
from
glorie
to
glorie
,
as
the
Apostle
speakes
2.
Corinth.
3.
18.
So
long
as
thou
liuest
thou
must
finde
this
climming
of
thy
heart
sensiblie
,
that
thou
growest
in
joye
,
and
that
thou
hast
more
joye
this
yeere
then
before
:
and
so
striue
continually
,
vntil
thou
come
to
the
point
,
euer
striuing
for
perfection
in
this
lyfe
,
which
shall
be
compleat
when
we
shall
see
our
Lord
Iesus
Christ
.
Now
he
calles
it
the
crowne
of
glorying
,
that
is
,
that
makes
him
to
glorie
in
God
who
crownes
him
.
Brethren
,
when
the
heart
is
filled
with
glorie
in
Iesus
christ
,
the
mouth
shall
not
be
dumbe
,
but
it
shall
oppin
and
vtter
that
passing
joy
,
and
the
persone
shall
euer
glorie
in
him
,
who
hes
set
that
crowne
on
him
.
O
that
infinite
glorie
and
rejoysing
that
shall
be
in
that
glorious
Majestie
!
now
we
tyre
,
searcelie
are
we
begun
to
glorie
in
him
,
but
the
heart
beginnes
as
soone
to
tyre
,
but
then
there
shall
be
no
tyring
nor
wearying
,
the
voice
shall
neuer
cease
,
but
glorie
in
that
Creator
for
euer
and
ever
.
Byde
in
patience
while
ye
attaine
vnto
this
glorie
,
and
in
all
troubles
let
the
hope
of
this
glorie
comfort
thee
.
Rom.
5.
2.
For
there
is
nothing
that
abydes
but
this
glorie
.
col
.
Now
if
hope
made
vs
to
rejoyce
,
how
much
more
,
present
sight
,
present
joy
,
and
the
crowne
put
on
our
heads
will
make
vs
to
rejoyce
,
and
with
gladnesse
and
loude
voyce
to
praise
him
who
●●es
crowned
vs
for
euer
.
In
the
latter
end
of
the
verse
,
he
makes
an
answer
to
his
owne
demand
,
are
not
ye
,
sayes
he
,
&c.
He
calles
the
Church
●is●oy
,
and
his
crowne
:
not
that
properlie
his
blessednesse
was
in
them
,
for
,
onelie
Iesus
Christ
is
called
our
hope
,
our
joy
,
our
glorie
and
crowne
.
Onelie
Iesus
Christ
is
our
lyfe
,
onelie
Christ
is
our
solace
,
he
hes
no
companion
:
but
he
calles
them
his
hope
and
joy
in
an
other
sense
Because
they
wer
the
meane
and
matter
wherby
he
attained
to
the
joy
,
solace
and
crowne
,
which
is
in
Iesus
Christ
.
It
is
then
an
improper
fashion
of
speaking
:
for
the
people
in
whom
our
ministrie
is
effectuall
to
saluation
is
the
meane
whereby
we
shal
be
glorified
in
the
Heauen
.
Marke
this
speaking
of
the
matter
of
his
joy
.
He
speakes
not
of
his
Apostleship
,
and
sayes
not
,
it
is
the
meane
of
my
joy
:
but
he
sayes
,
the
blessing
giuen
me
in
my
Apostleship
in
sauing
you
,
is
the
meane
of
my
joy
.
Faithfull
discharge
of
a
calling
a
mater
of
ioy
.
The
matter
of
thy
joy
in
the
lyfe
to
come
,
and
of
thy
crowne
where-with
thou
shalt
be
crowned
in
Heauen
,
it
is
not
so
much
a
calling
:
if
it
were
the
calling
of
a
King
,
it
will
not
be
that
that
wil
make
thee
be
crowned
in
Heauen
:
no
,
it
must
be
the
faithfull
discharge
of
thy
calling
toward
them
with
whom
thou
hast
adoe
.
Art
thou
a
King
?
the
faithfull
discharge
of
a
King
in
keeping
the
people
in
good
order
and
peace
will
be
the
meane
of
thy
crowning
in
heauen
.
Art
thou
a
pastor
intending
to
win
manie
soules
to
the
kingdome
of
heauen
?
it
shall
be
a
meane
of
thy
crowning
in
that
great
day
.
When
a
crowne
shall
be
set
on
a
kings
head
,
or
a
pastors
head
,
it
shal
not
be
his
calling
that
shal
be
the
cause
of
his
crowning
:
he
was
an
Emperor
,
therefore
he
must
haue
a
crowne
in
heauen
;
it
will
not
follow
,
if
there
be
no
more
:
He
was
a
pastor
,
therfore
he
must
haue
a
crowne
in
heauen
:
no
,
it
shall
be
that
blessing
and
frute
that
God
gaue
thee
in
the
faithfull
discharge
in
thy
calling
heere
,
that
shall
be
the
meane
of
thy
crowning
.
And
therefore
let
neuer
fleshe
glorie
in
any
calling
,
if
there
be
no
more
,
if
the
blessing
of
the
Lord
be
not
with
thy
calling
,
thou
hast
cause
of
mourning
,
and
thou
shalt
say
in
that
day
,
woe
to
me
,
that
euer
I
was
a
King
,
an
Emperour
,
a
Pastor
,
if
there
be
not
a
faithfull
discharge
of
thy
calling
the
greater
damnation
falles
vnto
thee
,
the
greater
thy
calling
be
.
Now
to
end
:
he
is
speaking
of
this
rewarde
that
he
was
to
receiue
at
Christs
comming
,
and
he
speakes
not
of
these
earthlie
stipends
,
how beit
their
be
much
adoe
and
stryfe
for
them
in
the
land
,
if
they
wer
neuer
so
selie
:
he
speakes
not
of
these
goods
or
anie
thing
that
pertained
to
them
,
but
the
reward
of
his
Apostleship
he
speaks
of
,
is
,
that
he
claimes
themselues
.
ye
are
my
hope
sayes
he
,
ye
are
my
ioy
,
euen
ye
your selues
.
So
,
in
one
worde
,
the
rewarde
of
a
faithfull
Apostle
shall
not
be
the
〈◊〉
of
this
earth
,
(
for
as
niggard
as
men
are
of
it
:
no
,
it
shall
not
be
his
man●e
▪
his
〈◊〉
,
two
or
three
●halders
of
●●●uall
,
or
an
hndreth
marke
;
rest
all
not
be
this
,
but
it
shall
be
the
soules
of
all
them
hee
did
winne
heere
on
earth
:
and
the
Lord
shall
say
to
him
,
take
them
and
let
them
be
a
matter
of
joy
,
of
glorie
and
honour
for
euer
to
thee
.
Well
,
he
will
not
wishe
ought
of
the
durt
of
the
earth
,
but
their
owne
selues
,
whom
he
will
professe
as
the
rewarde
of
his
faithfull
calling
to
his
euerlasting
joy
.
I
goe
forward
▪
before
whom
and
in
whose
presence
shall
this
joy
and
crowne
of
glorying
be
?
He
sayes
,
before
the
Lord
Iesus
Christ
:
it
must
be
done
in
his
sight
,
hee
must
be
before
,
hee
must
be
the
doer
of
all
:
it
must
be
he
that
shall
take
thee
by
the
hand
,
and
giue
thee
to
the
Apostle
and
pastor
,
and
saye
,
Take
,
man
,
there
is
the
matter
of
thy
glorie
and
crowne
make
it
a
matter
to
thee
of
thy
joy
for
euer
.
Brethren
,
there
is
no
joy
but
in
the
face
and
presence
of
Iesus
:
there
is
no
light
but
that
that
comes
from
his
face
and
countenance
.
It
is
true
,
the
pastor
ministers
light
,
but
if
in
the
meane
time
the
light
of
Iesus
shine
not
in
thy
heart
,
all
is
but
vaine
and
lost
labour
.
And
therefore
,
Paul
2.
Cor.
4.
6.
sayes
,
all
this
light
must
come
from
Iesus
Christ
,
and
thou
must
holde
vp
that
heart
of
thine
,
that
the
light
of
Iesus
may
shine
in
it
.
And
he
sayes
also
,
as
soone
as
the
heart
is
turned
,
the
va●le
is
remoued
2.
Cor.
3.
16.
and
the
face
of
the
Lord
illuminates
thee
.
For
what
trow
you
the
light
be
,
the
joy
be
,
the
glorie
be
that
we
shall
receiue
:
&
in
one
word
,
what
trow
you
heauen
be
:
Al
the
light
in
heauen
is
nothing
but
as
a
reflexe
of
that
light
that
is
in
Iesus
Christ
:
al
the
light
and
glory
of
heauen
is
〈◊〉
like
sparkles
scattred
from
him
,
for
all
glorie
is
in
him
.
And
therefore
,
if
ever
thou
looke
for
joy
and
glorie
,
addresse
thy selfe
for
Ieses
Christ
▪
and
as
thou
wouldst
liue
,
either
here
,
or
hence
,
〈◊〉
to
his
presence
,
and
thinke
neuer
thou
art
well
,
vntill
you
get
〈…〉
that
presence
.
Let
nothing
so
bewitch
thee
,
〈…〉
of
heart
▪
vntill
thou
getst
some
light
of
Iesus
Christ
,
〈…〉
is
no
life
nor
joye
within
him
.
I
aske
thy
conscience
,
Didst
thou
euer
feele
that
solide
joy
and
life
,
but
when
thy
heart
was
set
on
that
countenance
of
Iesus
?
Foole
,
thou
mayst
rejoice
,
like
a
dog
or
beast
with
a
sensuall
pleasure
,
but
woe
to
thy
joye
and
peace
:
there
is
no
peace
to
the
wicked
;
for
when
thou
art
so
passing
thy
time
out
of
Iesus
,
the
judgement
shall
sodainelie
ouertake
thee
:
for
there
is
no
saluation
out
of
Iesus
.
When
shal
this
be
?
At
this
comming
.
It
is
true
we
walke
heere
in
his
presence
,
and
that
joye
that
comes
downe
from
Heauen
it
comes
through
that
glorious
bodie
wherewith
he
is
cled
:
but
the
sacietie
of
all
shall
not
be
,
vntill
the
eye
see
it
,
thy
glorie
shall
not
be
perfited
while
then
.
I
tell
you
,
all
the
light
we
haue
now
,
the
Apostle
calles
it
the
light
of
the
Euangell
of
the
glorie
of
God
:
it
is
his
face
that
shines
in
a
mirror
,
thou
seest
him
no
otherwise
:
but
then
this
mirror
shall
be
taine
away
,
and
the
face
of
Iesus
shall
be
holden
vp
in
your
sight
.
Brethren
,
while
we
are
here
,
the
light
commes
from
heauen
▪
and
ouer
shadowes
and
transformes
the
soule
onlie
,
and
that
,
not
fullie
,
but
in
a
part
:
but
,
when
he
shall
come
,
he
shall
transforme
not
the
soule
onelie
,
but
these
vilde
bodies
,
and
make
them
conforme
to
his
glorious
bodie
.
Phil.
3.
21.
And
so
,
there
must
be
a
greater
force
in
his
owne
presence
,
nor
is
in
the
mirror
of
the
Gospell
.
And
thou
that
takest
a
pleasure
to
see
Iesus
in
the
mirror
of
the
Gospell
,
and
to
be
ouershadowed
with
the
light
of
the
Gospell
,
the
face
of
Iesus
shall
shine
on
thee
:
and
by
the
contrair
,
thou
that
takest
no
pleasure
in
the
mirror
of
the
Gospell
,
thou
shalt
neuer
attaine
to
the
sight
of
Iesus
.
Wilt
thou
continue
in
hatred
of
the
ministrie
of
Iesus
Christ
,
thou
shalt
neuer
see
the
glorious
countenance
of
Iesus
.
In
the
end
of
this
chapter
,
not
being
content
to
tell
this
once
,
he
sayes
it
againe
,
yes
,
ye
are
my
ioy
.
This
doubling
proceedes
of
a
persuasion
that
he
had
of
that
glorie
:
in
a
word
,
let
a
Minister
be
faithfull
to
winne
many
soules
,
to
pleasure
God
and
Iesus
Christ
,
who
will
recompence
him
so
aboundantlie
.
The
glorie
is
sure
,
the
joy
is
sure
,
and
if
he
finde
faithfulnesse
,
and
a
blessing
in
his
calling
in
this
lyfe
:
as
the
joye
and
glorie
is
certaine
,
so
when
he
is
going
out
of
this
lyfe
,
he
may
be
sure
,
and
may
say
with
confidence
,
I
shall
enter
in
my
joy
,
and
my
soule
and
bodie
shall
be
crowned
with
his
crowne
of
joy
and
glorie
,
and
all
in
the
presence
of
the
Lord
Iesus
.
To
whom
with
the
Father
&
the
holie
Spirite
be
all
praise
.
AMEN
.
THE
TENTH
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
3.
vers.
1.
2.
3.
4.
1
Wherefore
since
we
could
no
longer
forbeare
,
we
though
it
good
to
remaine
at
Athens
alone
.
2
And
haue
sent
Timothius
our
brother
and
minister
of
God
,
and
our
labour-fellowe
in
the
Gospell
of
Christ
,
to
establishe
you
,
and
to
comfort
you
touching
your
faith
.
3
That
no
man
should
be
moued
with
these
afflictions
:
for
ye
your selues
knowe
,
that
we
are
appointed
therevnto
.
4
For
verely
when
we
were
with
you
,
we
told
you
before
that
we
should
suffer
tribulations
,
euen
as
it
came
to
passe
,
&
ye
know
it
.
AFTER
the
salutation
ye
haue
heard
(
brethren
)
a
congratulation
and
rejoising
of
the
Apostle
with
the
Thessalonians
,
for
the
graces
of
God
in
Christ
,
that
were
bestowed
on
them
.
Thereafter
followed
an
excuse
of
the
Apostle
,
wherfore
he
came
not
to
visie
the
Thessalonians
:
he
excused
himself
,
from
that
great
desire
&
purpose
he
had
to
visite
them
face
to
face
.
He
entred
in
the
journey
once
,
he
was
impeaded
:
he
entred
the
second
tyme
,
Sathan
impeaded
him
:
he
could
do
no
more
.
Now
shortly
to
come
this
text
.
He
followes
out
the
same
purpose
,
and
continewes
his
excuse
,
showing
them
the
desire
yet
left
him
not
,
but
albeit
he
was
impeaded
in
his
owne
person
to
come
to
them
,
yet
his
desire
was
〈◊〉
toward
them
.
And
therefore
,
that
which
he
could
not
bring
to
passe
in
his
owne
person
,
he
thought
good
to
performe
by
another
,
by
a
deare
brother
,
and
fellow
laborer
Timothie
.
Therfore
he
tooke
purpose
,
being
at
Athens
in
Grecia
,
and
Timothie
with
him
,
to
abyde
at
Athens
himselfe
alone
,
and
to
send
away
Timothie
to
them
,
and
all
to
this
end
to
establishe
them
in
that
word
which
they
had
receiued
:
To
exhort
them
that
they
should
not
be
commoued
or
dasht
with
the
afflictions
which
ouertooke
them
and
wherewith
they
were
exercised
.
Vpon
this
,
he
salles
out
in
an
exhortation
:
exhorting
them
to
beare
patientlie
those
afflictions
that
fell
vpon
them
.
The
first
argument
to
moue
them
thereto
is
,
knowing
well
they
were
appointed
thereto
.
God
had
ordained
from
all
etern●●ie
those
afflictions
for
them
,
a
necessitie
was
imposed
vpon
them
,
and
why
should
they
not
then
suffer
and
beare
them
patientlie
?
The
next
argument
wherewith
he
comfortes
them
.
There
is
nothing
come
to
vs
(
sayes
he
)
but
that
wherewith
ye
were
forewarned
.
Therefore
take
it
patientlie
.
This
is
shortlie
the
summe
of
the
text
standing
in
these
two
partes
:
in
a
purpose
he
tooke
(
because
of
his
owne
not
comming
to
them
)
to
send
Timothie
to
them
,
and
in
an
exhortation
to
beare
affliction
patientlie
.
Now
to
make
euerie
sentence
.
The
na●●ation
is
verie
plaine
,
and
therefore
it
farnishes
plaine
doctrine
〈◊〉
sayes
the
Apostle
I
thought
it
best
〈…〉
to
send
him
to
you
,
so
to
remaine
al●ue
at
Athen
;
This
is
to
be
marked
;
this
earnest
desire
of
the
Apostle
to
doe
that
which
became
him
in
vi●ying
these
Thessalonians
it
les●
him
not
,
notwithstanding
or
any
opposition
he
got
:
S●han
did
cast
in
stayes
to
hinder
him
,
he
stayed
him
to
come
to
Thessalonica
:
yet
Sathan
could
not
get
the
desire
of
his
heart
stayed
,
he
desired
〈…〉
he
is
not
able
to
performe
that
which
he
desired
so
earnestlie
.
〈…〉
.
It
is
a
hard
matter
to
put
out
of
the
heart
of
the
godlie
an
holy
desire
to
doe
well
,
to
do
that
which
they
should
doe
of
〈◊〉
:
yea
,
it
is
an
hard
matter
to
Sathan
himselfe
to
quench
the
holie
desyre
of
the
heart
of
the
godlie
,
Paul
in
the
Rom.
7.
18.
where
he
sets
out
the
battell
he
had
betwene
the
Spirite
and
the
fleshe
,
he
confesses
in
plaine
wordes
,
that
he
could
not
get
that
thing
done
that
he
would
haue
done
.
In
the
meane
tyme
he
sayes
,
To
will
is
prese●t
to
me
,
that
is
say
:
I
haue
in
the
meane
tyme
a
good
will
to
doe
well
,
albeit
I
can
not
attaine
to
the
performance
of
well
doing
:
the
flesh
in
Paul
stayed
the
action
and
perseuerance
in
well
doing
,
but
the
flesh
was
notable
to
quenche
the
good-will
he
had
to
doe
well
.
And
brethren
,
most
certaine
it
is
,
where
the
desyre
abydes
in
the
heart
,
when
a
willingnesse
to
doe
well
abydes
,
the
battell
is
not
lost
,
the
Diuell
hes
not
gotten
the
victorie
,
the
flesh
hes
not
gotten
the
victorie
.
Lose
thou
once
the
desyre
,
and
will
of
well-doing
:
if
there
be
in
thee
no
repugnance
to
Sathan
,
but
his
worke
goes
forward
〈…〉
,
the
Diuell
then
hes
gotten
the
vpper
hand
,
the
〈◊〉
is
lost
and
thou
art
gone
:
keep
well
therfore
the
desire
in
the
heart
to
do
well
:
how
euer
thy
hand
&
feet
be
bound
,
so
that
thou
canst
not
do
with
thy
hand
any
good
,
nor
can
not
go
with
thy
foote
to
do
good
:
yet
it
this
will
of
well
doing
remaine
,
the
victorie
shall
be
thine
in
the
end
.
It
is
most
certaine
the
desire
of
the
godlie
albeit
it
be
impeaded
for
a
time
,
yet
in
the
end
it
shall
be
victorious
.
Therefore
the
Lord
himselfe
promises
them
certaine
victorie
.
Blessed
are
they
who
hungers
,
and
thrists
for
righteousnedsse
.
Matt.
5.
6.
(
there
is
the
desire
)
for
they
〈…〉
,
(
there
is
the
victorie
)
The
heart
that
desires
grace
,
continewing
in
the
desyre
,
shall
be
filled
with
grace
and
glorie
.
This
for
the
first
.
The
desyre
continewing
with
Paul
,
when
he
is
not
able
to
visie
the
Thessalonians
in
his
owne
persone
he
takes
him
to
the
next
best
,
and
that
which
he
could
not
doe
by
himselfe
,
he
tooke
purpose
to
doe
by
Timothie
,
which
was
his
fellow-labourers
▪
Where
there
is
an
earnest
desyro
to
doe
well
in
the
heart
of
any
man
,
that
thing
he
can
not
attaine
to
at
the
first
,
he
assayes
it
ouer
againe
,
and
if
he
can
not
get
it
done
in
his
owne
person
,
he
preasses
to
doe
it
in
an
other
.
As
Paul
assayed
the
first
and
second
tyme
in
his
owne
persone
,
and
was
twyse
in
the
journey
:
when
he
is
impeaded
in
his
owne
persone
,
that
he
is
not
able
to
performe
it
himselfe
,
he
purposes
to
doe
it
by
others
,
and
so
he
sends
Timothie
to
performe
that
which
he
might
not
doe
himselfe
.
Then
ye
may
see
:
an
earnest
holie
desyre
hes
such
a
force
that
it
rests
not
,
it
must
break
out
in
some
effect
at
one
tyme
or
other
,
by
one
way
or
other
:
it
can
not
still
remaine
in
the
heart
;
nor
the
Deuill
will
not
be
able
to
impead
the
action
for
euer
.
No
,
but
an
holie
desyre
of
goode
in
the
heart
,
shall
take
effect
once
,
in
despite
of
all
the
worlde
.
Then
marke
.
The
great
necessitie
joyned
to
euerie
one
of
vs
,
to
do
the
thing
we
should
do
must
not
be
left
off
,
for
one
,
or
two
,
or
three
,
or
foure
impediments
:
and
when
we
are
not
able
in
our
owne
persone
to
doe
it
,
then
prouide
some
other
meane
to
doe
it
:
for
it
may
be
the
Deuill
will
not
be
so
busie
to
impead
others
,
as
he
will
be
to
impead
thy selfe
:
for
it
is
certaine
the
Deuill
is
euer
busie
working
,
but
he
was
not
so
busie
to
stay
Timothie
,
as
he
was
to
stay
Paul
.
Now
in
the
next
wordes
,
he
sayes
,
he
thoght
it
best
to
abyde
solitare
,
all
alone
at
Athens
,
where
he
was
for
the
tyme
,
(
for
from
Thessalonica
he
went
to
Beroea
,
and
from
Beroea
to
Athens
,
and
there
he
abode
)
as
he
would
say
to
the
Thessalonians
:
I
tooke
purpose
to
hurt
my selfe
for
you
,
I
forgot
my selfe
for
your
profite
and
the
care
which
I
had
of
you
,
that
ye
shoulde
haue
good
companie
,
I
choosed
to
be
alone
my selfe
among
the
infidels
,
without
fellow-helpers
.
The
lesson
is
plaine
.
Where
there
is
loue
in
the
heart
of
the
Pastor
to
the
church
,
or
any
person
▪
he
will
be
content
to
be
solitare
,
without
good
company
,
euen
in
the
midst
of
infidels
,
that
that
Church
may
haue
good
companie
:
he
will
be
content
to
be
poore
,
that
the
Church
may
be
riche
:
he
will
be
content
to
die
,
that
the
Church
may
liue
:
he
will
wishe
to
be
an
Anathema
,
and
accursed
for
his
brethren
,
that
the
Lord
may
be
glorified
in
the
saluation
of
his
Church
.
No
it
is
an
vnspeakable
loue
,
that
a
faithfull
Pastor
hes
,
first
to
the
Lord
Iesus
,
who
hes
sent
him
:
and
next
to
the
Church
,
that
is
bought
with
the
bloude
of
Iesus
:
he
will
forget
himselfe
to
remember
them
,
he
will
not
not
onelie
seuere
from
good
companie
for
their
cause
,
but
he
will
forget
his
owne
lyfe
to
haue
them
well
.
Marke
next
.
Ere
he
comes
heere
to
the
sending
of
Timothie
,
to
the
Thessalonians
,
he
telles
of
the
purpose
he
tooke
.
I
thought
it
best
to
abyde
at
Athens
myne
alone
.
And
vpon
this
purpose
,
I
entered
in
action
and
sent
him
.
Ye
shall
finde
this
commonlie
in
Paul
,
when
he
speakes
of
his
doing
,
he
speakes
euer
of
a
purpose
and
decree
going
before
,
and
then
the
action
following
.
I
decreed
to
knowe
nothing
among
you
,
but
Christ
and
him
crucified
.
1.
Cor.
2.
2.
All
well
doing
should
proceede
of
a
purpose
of
the
mynde
:
Purpose
and
consultation
shold
preceede
action
.
well
doing
would
not
come
rashlie
to
our
hand
,
but
as
the
Lorde
hes
giuen
a
man
a
mynde
to
conclude
and
resolue
:
so
well
doing
should
come
of
the
resolute
purpose
of
the
mynde
:
without
the
purpose
of
the
mynde
in
well
doing
,
the
action
hes
not
the
full
praise
.
God
himselfe
did
nothing
,
but
by
purpose
and
counsell
preceeding
:
He
elected
vs
of
a
purpose
,
before
all
eternitie
:
in
tyme
of
purpose
he
calles
vs
,
of
purpose
he
justifies
vs
,
and
of
purpose
he
glorifies
vs
.
In
a
word
,
he
does
all
things
according
to
the
purpose
of
his
will
.
Ye
may
read
this
in
the
first
chapter
of
the
Epistle
to
the
Ephesians
.
So
when
God
giues
grace
to
any
man
,
to
doe
anie
thing
:
the
first
grace
he
giues
,
is
a
willingnesse
in
the
mynde
to
doe
well
.
Grace
beginnes
at
the
heart
and
mynde
,
and
not
at
the
hand
.
Philipp.
2.
13.
it
is
said
,
God
is
he
,
who
giues
the
inward
will
and
purpose
,
that
is
first
:
and
the
performance
,
that
is
next
.
Ere
he
giue
thee
the
performance
of
well
doing
,
he
giues
thee
the
purpose
of
the
heart
to
doe
it
.
Therefore
before
thou
put
out
thy
hand
to
doe
well
,
looke
thou
haue
the
purpose
in
thy
heart
,
and
then
the
well-doing
is
perfite
:
otherwise
not
.
Many
will
put
out
their
hand
to
doe
some
good
thing
,
when
the
heart
will
be
fighting
against
the
hand
.
Put
both
purpose
in
minde
and
action
in
hand
together
to
do
well
,
or
else
hold
altogether
to
thy selfe
.
Now
to
the
next
verse
.
Hauing
taken
a
purpose
,
he
sayes
:
He
sent
Timothie
.
Hauing
taken
purpose
he
goes
to
the
action
:
he
sends
him
.
The
lesson
is
easie
.
After
purpose
is
taken
,
then
goe
to
the
action
:
aduyse
thee
well
,
and
then
stay
not
,
but
goe
to
,
and
execute
thy
purpose
.
There
are
manie
who
are
ay
purposing
and
consulting
,
but
their
purpose
is
ay
fectlesse
:
and
when
they
haue
taken
purpose
,
they
stand
still
there
,
their
purpose
in
nothing
worth
.
It
is
verie
true
,
euen
as
the
purpose
to
doe
well
is
of
grace
,
it
is
not
of
mans
selfe
to
doe
it
,
it
is
God
who
giues
the
purpose
:
so
the
action
of
the
hand
is
of
God
,
in
such
sort
,
that
when
thou
hast
gotten
grace
to
will
well
,
thy
hand
shall
be
bound
hard
and
fast
,
that
thou
shalt
not
be
able
to
doe
it
,
except
thou
be
furnished
with
an
other
grace
also
.
When
God
hes
giuen
thee
the
purpose
,
except
he
also
giue
thee
the
performance
,
thou
shalt
neuer
doe
it
:
for
the
Apostle
saies
,
〈◊〉
God
who
giues
the
purpose
and
the
doing
well
.
Whereto
speak
●
this
?
euen
to
learne
vs
,
that
euer
in
all
our
actions
and
lyfe
we
continue
in
begging
of
grace
,
begge
good
purpose
by
prayer
:
then
stand
not
there
,
thinke
not
thou
hast
gotten
all
,
there
are
many
graces
,
begge
the
meanes
to
effectuate
it
begge
earnestlie
the
〈◊〉
.
When
thou
hast
begged
the
purpose
and
gotten
it
,
begged
the
performance
,
and
gotten
it
:
begge
the
blessing
to
continue
in
it
,
or
else
all
shall
faile
.
If
grace
〈◊〉
not
multiplied
,
grace
after
grace
,
we
shall
fall
:
when
we
haue
gotten
the
fast
grace
,
we
shall
〈◊〉
,
the
second
grace
,
we
shall
〈◊〉
yea
,
the
third
grace
,
we
shalt
〈◊〉
except
God
vp
holde
〈◊〉
and
the
〈◊〉
graces
,
except
we
continue
,
the
greater
is
our
fall
.
And
so
begge
grace
after
grace
,
that
we
may
be
filled
with
his
fulnes
in
Christ
,
and
get
the
perfection
of
all
.
〈…〉
What
man
is
this
Timothie
?
He
is
set
on●
in
his
owne
styles
:
he
calles
him
hast
our
brother
,
from
that
common
calling
of
all
Christian
men
and
wemen
:
for
in
Christ
we
all
are
brethren
and
sisters
a
Minister
must
first
be
a
brother
,
before
hee
be
a
Minister
.
Then
secondlie
,
he
is
sette
〈…〉
that
particulare
calling
,
and
he
is
called
,
the
Minister
of
〈◊〉
and
what
〈…〉
Paul
.
In
what
〈…〉
Christ
.
There
is
a
faire
Ministrie
,
a
faire
exercise
hee
is
exercised
in
the
seruice
of
God
,
in
the
glorious
Gospell
of
Iesus
Christ
.
Then
he
sends
this
Timothie
.
Good
men
Could
be
depute
to
the
performance
of
God
▪
actions
.
Then
what
man
is
this
Timothie
that
he
puttes
in
his
place
to
visie
the
The
〈◊〉
,
to
confirme
and
establishe
them
in
that
faith
?
A
good
man
,
〈◊〉
man
,
and
a
brother
,
and
yet
more
then
that
,
a
Minister
of
God
,
and
a
〈◊〉
labouret
with
Paul
in
the
Gospel
of
Iesus
Christ
.
Then
the
lesson
is
.
That
which
wee
can
not
get
done
in
our
owne
persone
,
we
must
doe
it
by
others
,
whether
〈…〉
or
in
the
Common
wealthe
.
But
looke
that
euer
thy
〈…〉
whom
thou
appointest
to
do
that
which
thou
shouldest
doe
in
thy
own
person
,
be
a
godlie
man
like
Timothie
.
M●ses
when
he
could
not
ouertake
all
the
affaires
of
the
people
himselfe
,
he
chose
out
(
at
the
desire
of
Iethro
his
father
in
law
)
good
men
to
doe
the
turne
:
send
not
out
a
cyphere
:
appoint
men
that
are
able
to
doe
it
,
as
thou
wilt
be
answerable
to
God
.
In
the
worke
of
the
Lord
do
nothing
negligentlie
,
but
earnestly
,
hauing
euer
thy
God
before
thy
eyes
.
Woe
to
that
man
,
that
does
the
worke
of
the
Lord
negligentlie
.
Ierem.
48.
10.
Let
men
therefore
take
head
to
their
own
doings
,
and
to
those
men
whom
they
set
vnder
them
:
that
they
be
not
cyphers
,
but
meete
to
do
the
work
of
the
Lord
.
Alas
▪
this
is
far
from
the
forme
of
this
countrie
.
They
thinke
it
eneugh
here
if
they
put
in
any
man
to
be
a
show
in
their
offices
,
ô
if
thou
knew
what
count
thou
must
giue
to
the
Lord
for
thy
doing
,
thou
wouldest
doe
the
worke
of
the
Lord
more
carefullie
.
Yet
to
insist
on
this
commendation
of
Timothie
.
It
is
an
high
commendation
,
and
all
tends
to
this
,
that
he
shoulde
be
well
accepted
of
the
Thessalonians
,
to
whom
he
was
directed
,
that
so
he
might
doe
them
the
more
good
.
Therefore
the
Apostle
sent
him
adorned
with
this
faire
testimone
.
Good
men
deserue
good
commendation
.
Brethren
,
When
we
see
good
men
in
Church
or
common-weal
,
we
should
giue
them
their
own
commendation
;
why
should
not
the
Prince
haue
his
owne
commendation
in
sight
of
the
people
without
flattrie
?
why
should
not
the
Pastor
haue
his
honour
?
but
to
this
end
Paul
looked
to
,
that
they
might
be
well
accepted
among
the
people
:
the
next
end
,
that
being
honoured
among
them
,
they
may
get
obedience
.
So
euerie
good
man
should
haue
his
owne
authoritie
among
the
people
to
doe
his
goode
turnes
.
The
Lord
grant
that
euerie
man
who
hes
office
,
may
haue
matter
of
recommendation
within
himselfe
,
that
when
he
is
praised
he
be
not
flattered
.
The
Lord
grant
that
the
Prince
may
haue
matter
of
his
commendation
;
and
the
Pastor
matter
of
his
commendation
,
to
this
end
,
that
their
labours
be
not
in
vaine
.
Now
to
go
forward
with
the
words
.
Wherefore
is
this
good
man
Timothie
sent
to
the
Thessalonians
?
not
to
play
him
not
to
looke
about
him
:
but
to
confirme
the
Thessalonians
in
that
faith
in
the
which
they
were
grounded
by
the
Apostle
.
The
office
of
the
Euangelist
was
to
confirme
men
in
that
faith
which
was
had
down
by
the
Apostles
,
to
watter
that
which
the
Apostles
had
planted
.
Paul
planted
,
Apollo
wattred
,
1.
Cor.
3.
6.
So
Timothie
was
sent
to
do
his
owne
office
:
his
owne
office
was
to
confirme
them
who
were
grounded
.
Brethren
,
ye
haue
heard
heere
before
a
great
deale
spoken
of
that
singulare
faith
which
the
Thessalonians
had
:
and
read
in
the
whole
Epistles
of
Paul
,
ye
shall
not
finde
such
a
commendation
giuen
to
anie
Church
as
to
these
Thessalonians
:
they
were
examples
to
the
whole
Churches
about
them
,
as
to
Macedonia
,
Achaia
,
&c.
the
word
of
them
went
abroad
to
all
people
:
and
yet
Timothie
must
be
sent
to
them
to
establishe
them
.
Marke
it
.
There
is
none
in
this
life
so
well
grounded
on
the
faith
of
Iesus
,
Confirmation
of
faith
necessarie
to
all
men
on
this
life
but
night
and
day
they
haue
neede
of
confirmation
:
yea
,
euen
at
the
last
breathe
,
when
thou
art
going
out
of
this
world
,
thou
must
craue
a
confirmation
:
for
there
is
no
perfection
in
this
lyfe
,
nothing
in
this
lyfe
but
beginning
of
grace
.
Let
none
thinke
he
standes
,
if
he
thinks
so
,
he
deceyues
himselfe
,
and
the
man
who
thinkes
he
stands
,
he
is
readiest
to
fall
.
There
is
nothing
heere
but
either
to
grow
or
decay
,
no
standing
.
So
we
haue
neede
continuallie
of
a
confirmation
:
faith
in
Christ
is
set
downe
to
vs
,
as
a
ground
wherevpon
we
are
established
.
Continuallie
euerie
houre
and
moment
we
craue
a
setling
on
that
ground
:
for
why
?
the
sea
,
of
the
owne
nature
is
not
so
subject
to
commotion
and
slowing
,
as
the
heart
of
a
man
.
When
it
is
set
downe
once
in
that
faith
which
is
the
foundation
,
leaue
it
there
,
it
shall
returne
to
the
own
nature
againe
.
Then
ye
see
,
the
sea
,
when
it
flowes
on
a
rock
,
immediatlie
the
jaw
returnes
backe
againe
in
the
sea
:
So
,
our
heart
set
on
Christ
,
except
by
grace
it
be
daylie
,
hourlie
,
momentlie
setled
,
it
will
returne
backe
againe
to
the
owne
nature
of
it
.
There
was
neuer
moe
windes
nor
stormes
on
the
sea
,
to
cause
it
rage
,
nor
is
daylie
,
and
hourelie
brangling
our
faith
,
if
it
were
possible
to
beate
thy
faith
off
the
ground-stone
.
Thou
neuer
seest
thing
with
thy
eye
,
but
it
is
a
blast
of
wind
,
to
beat
thee
off
thy
ground
:
thou
neuer
hearst
thing
,
but
it
is
a
blast
to
beate
thee
off
thy
ground
.
Prosperitie
a
blast
of
wind
to
thee
:
aduersitie
,
a
blast
off
winde
to
beate
thee
off
thy
rocke
Christ
Iesus
:
the
scorning
world
is
a
winde
to
beate
thee
from
Christ
;
all
●●n●ations
are
as
manie
windes
to
tosse
thee
heere
and
there
that
thou
settle
not
.
Looke
then
if
we
haue
neede
to
be
confirmed
more
and
more
in
the
faith
of
Christ
.
The
next
words
telles
the
maner
of
the
establishing
of
our
faith
.
And
to
comfort
.
The
first
word
was
borrowed
:
the
next
worde
makes
it
plaine
.
The
maner
is
,
seeing
the
heart
of
man
is
ay
fleeting
.
Therefore
we
haue
sent
to
comfort
you
touching
your
faith
.
The
verie
same
ministrie
which
Paul
had
for
the
tyme
,
Timothie
for
his
tyme
;
the
Pastors
and
Doctors
hes
this
day
:
That
same
ministrie
which
consistes
in
instructing
,
exhorting
,
comforting
,
admonishing
,
and
rebuking
them
for
their
misdeedes
:
for
all
are
included
within
this
word
exhorting
,
and
all
these
serues
to
confirme
men
in
the
faith
of
Christ
.
Paul
to
the
Ephesians
,
4.
11.
sayes
,
When
the
Lord
Iesus
ascended
to
heauen
,
after
that
glorious
resurrection
,
leauing
this
earth
,
he
left
behinde
him
some
to
be
Apostles
,
some
Euangelists
,
some
Pastours
,
and
Doctours
,
to
the
end
we
should
not
be
ay
children
,
fleeting
,
flowing
,
and
caried
away
with
euerie
light
winde
of
doctrine
.
What
meanes
all
this
?
That
the
vse
of
the
ministrie
is
to
establishe
the
heart
of
man
,
to
holde
the
heart
,
that
the
winde
of
affliction
and
tentation
blowe
it
not
away
,
and
to
settle
it
on
Christ
,
who
is
the
ground-stone
.
Then
,
turne
it
ouer
:
take
away
the
ministrie
,
that
men
woulde
haue
so
faine
away
(
giue
men
their
teyndes
,
they
would
be
content
neuer
to
heare
a
Minister
)
no
stablitie
shall
be
in
the
heartes
of
the
people
,
thy
heart
shall
be
blowne
away
from
Christ
,
and
thou
shalt
perishe
.
Alas
,
we
haue
ouer
great
experience
of
this
,
and
especiallie
in
this
Cittie
of
Edinburgh
,
the
Lord
amende
it
.
Count
all
thinges
vanitie
,
but
to
be
established
in
Christ
.
Alas
,
that
wee
are
so
senslesse
of
this
.
A
vaine
heart
waites
not
what
this
word
meanes
,
but
a
solide
heart
mournes
for
the
want
of
the
meanes
of
the
worde
.
Now
to
come
to
the
next
verse
.
The
end
of
this
establishing
,
confirming
and
exhorting
of
these
people
by
the
ministrie
of
Timothie
is
this
,
that
none
of
them
should
be
commoued
for
the
affliction
,
wherewith
they
were
exercised
for
the
present
:
For
,
the
Thessalonians
at
that
tyme
were
afflicted
by
the
Iewes
,
enemies
to
God
and
man
.
Then
,
the
end
is
,
that
they
should
not
be
commoued
with
the
afflictions
,
that
laye
on
them
.
It
is
easie
to
a
man
to
stand
in
a
calme
:
but
when
winde
blowes
it
is
hard
to
stand
sure
:
It
is
easie
to
professe
Christ
in
calmnesse
,
but
,
when
the
blast
of
tentation
strikes
on
thee
,
then
,
it
is
much
to
stand
and
hold
Christ
.
In
tentations
we
must
stand
on
Christ
,
by
faith
.
We
are
not
yet
wel
acquainted
with
this
.
So
all
tends
to
this
:
Albeit
the
waues
of
the
sea
dashed
on
them
,
they
shoulde
stand
fast
in
the
faith
of
Christ
.
Brethren
,
all
this
worlde
is
full
of
tentations
:
the
diuell
blowes
,
and
all
his
impes
are
euer
blowing
and
raising
a
storme
:
it
is
a
stormie
world
,
and
all
the
thuds
light
on
the
sillie
creature
.
Alas
,
if
we
knew
the
stumbering
estate
we
stand
into
:
what
tentations
are
to
assaile
vs
;
the
windes
of
tentation
from
the
East
,
West
,
North
&
South
,
all
meeting
:
aduersitie
on
one
side
,
prosperitie
on
the
other
side
,
all
meeting
,
to
drawe
thee
from
Christ
.
What
remedie
can
be
sought
of
this
wofull
estate
we
stand
in
by
nature
?
if
we
stand
not
in
grace
,
we
shall
cursse
the
tyme
,
that
euer
we
were
borne
and
liued
in
this
world
.
The
remedie
is
Stablishing
.
What
remedie
for
a
ship
when
windes
blow
?
Stablishing
.
And
how
shall
the
heart
be
established
?
How
is
the
ship
made
sure
?
By
casting
the
ankor
in
the
sea
:
the
ankor
of
the
soule
is
faith
,
and
hope
;
thou
must
then
cast
it
vpon
Christ
.
Cast
it
not
down
in
the
sand
,
but
,
vpward
through
the
vaill
,
to
Iesus
the
sure
ground
of
it
:
and
then
,
all
the
windes
,
how beit
they
may
shake
thee
,
yet
,
they
shall
not
seuere
thee
from
him
.
Then
where
shall
we
get
this
ankor
faith
?
Faith
is
by
hearing
,
as
is
said
.
Rom.
10.
17.
Thou
must
hold
to
thy
eare
,
or
else
thou
shalt
be
blowne
away
.
Hearing
is
by
preaching
.
So
all
resolves
in
this
same
ministrie
,
the
preaching
of
this
glorious
Gospell
of
the
blessed
God
:
let
this
ministrie
be
heard
,
and
thou
shalt
get
faith
:
getting
faith
the
ankor
of
the
soule
,
thou
shalt
stand
fast
,
and
shalt
not
be
thrust
from
the
Rock
Christ
.
But
,
cast
away
preaching
,
as
euer
a
ship
was
tossed
to
and
fro
,
vntill
she
perishe
,
thou
shalt
be
tossed
,
vntill
thou
perishe
euerlastinglie
.
Now
to
go
forward
in
the
second
part
of
the
text
,
in
which
he
exhorts
them
,
patientlie
to
beare
affliction
.
And
so
he
falles
from
the
last
purpose
and
goes
to
the
former
,
patience
in
affliction
.
Sand
fast
be
patient
,
taken
in
patience
what
euer
is
laide
on
thee
:
the
reason
is●
because
we
are
appointed
to
affliction
.
As
God
hes
appointed
vs
in
the
woulde
and
ordained
vs
for
glorie
,
in
the
life
to
come
;
so
,
as
certainelie
hes
he
appointed
vs
to
suffer
in
the
meane
time
,
that
,
by
ignominie
and
crosses
we
may
passe
to
glorie
.
Heare
this
,
and
looke
the
way
to
heauen
;
that
by
ignominie
,
tribulation
,
vexation
and
affliction
thou
must
come
to
heauen
,
our
place
of
long
rest
.
The
Lord
hes
ordained
this
;
therfore
,
beare
it
patiently
.
Ther
is
the
forme
of
the
argument
:
learne
then
,
It
is
of
the
will
and
decree
of
God
from
all
eternitie
,
that
the
creature
shold
suffer
in
this
life
,
Gods
wil
,
that
we
suffer
in
this
life
,
shoulde
be
reuerenced
.
in
one
mesure
,
or
other
.
Then
againe
:
the
creature
should
haue
such
reuerence
to
Gods
will
,
that
,
when
it
thinkes
,
that
,
it
is
the
will
of
God
it
should
suffer
,
it
make
no
whispering
;
but
,
stoup
there
.
Paul
Rom.
9.
20.
speaking
of
the
indured
reprobate
▪
anent
the
induration
,
reprobation
and
condemnation
;
He
teaches
them
,
that
the
reprobates
when
they
are
tolde
,
it
is
Gods
will
that
they
shoulde
goe
to
Hell
,
their
mouth
should
be
shut
vp
,
that
they
querrell
not
the
Lord
.
And
he
sayes
in
anger
,
What
art
thou
that
whispers
against
God's
will
the
put
stand
vp
and
speake
to
the
potter
that
made
it
,
and
say
,
why
hast
thou
made
me
a
veshell
of
dishonow
?
No
more
should
thou
reprobate
stand
vp
,
and
say
to
thy
maker
,
why
hast
thou
made
me
a
reprobate
?
o
that
reuerence
we
should
haue
to
that
blessed
will
:
and
albeit
the
reprobates
speakes
now
against
Gods
wil
;
yet
,
at
last
,
in
the
end
,
their
mouth
shal
be
closde
&
they
shal
not
haue
one
word
to
say
against
the
wil
of
God
;
but
in
Hel
shall
be
compelled
to
reuerence
that
solide
will
of
God
.
Now
if
the
reprobate
should
reuerence
this
holie
will
of
God
.
then
who
art
chosen
of
God
,
and
art
afflicted
for
thy
owne
well
(
for
it
is
for
thy
sanctification
)
and
knowing
well
,
that
there
is
a
glorious
prospect
to
thee
therein
,
wilt
thou
not
reuerence
Gods
wil
?
wilt
thou
not
reuerence
it
vnder
such
a
little
burdene
,
the
moment●neall
lightnesse
of
affliction
,
when
the
reprobate
shall
doe
it
in
such
paine
?
All
is
to
this
end
.
That
,
euerie
onely
with
patience
vnder
Gods
hand
,
in
affliction
,
vntill
the
tyme
come
the
Lord
releeue
them
.
Necessary
of
affliction
.
Then
,
ye
see
heere
a
great
necessitie
of
afflictions
suffer
must
we
.
Paul
sayes
,
we
are
appointed
to
suffer
,
before
al
time
.
Peter
sayes
,
we
are
called
to
suffer
in
time
.
1.
Epist.
2.
21.
So
,
when
the
Lord
calles
thee
to
glorie
,
he
calles
thee
,
by
suffering
and
he
sayes
;
Come
to
the
torment
and
sworde
,
and
sire
,
and
so
,
by
that
way
thou
must
euter
in
glorie
.
Christ
our
head
entred
by
the
crosse
to
glorie
:
so
must
thou
.
Well
,
then
,
knowing
this
necessitie
,
what
should
we
do
then
?
Make
vs
for
patience
,
and
ay
prepare
vs
,
in
the
morning
,
at
euening
&
at
our
meate
and
ay
cry
,
The
Lord
prepare
vs
for
suffring
:
I
am
going
out
,
I
knowe
not
what
shall
befall
me
before
my
comming
in
:
Lord
conduct
me
in
this
miserable
life
,
that
I
may
raigne
with
thee
.
I
knowe
there
is
nothing
but
trouble
in
this
life
:
in
trouble
Lord
,
comfort
me
and
conduct
me
,
while
I
raigne
with
thee
,
and
rest
from
all
troubles
.
This
should
be
our
daylie
prayer
.
Alas
,
the
vanities
of
this
worlde
so
ouerrunnes
our
eyes
,
that
we
can
not
see
the
tottering
estate
we
are
in
.
There
is
no
ankoring
but
in
Christ
.
The
Lord
oppin
our
eyes
to
see
this
more
and
more
.
Now
one
word
on
the
next
argument
:
the
second
argument
is
from
the
forewarning
of
the
Apostle
.
For
the
first
time
we
were
with
you
,
we
tolde
you
we
should
all
suffer
.
The
Gospell
can
not
be
without
affliction
,
for
,
affliction
is
an
vnseparable
companion
thereof
:
and
therefore
,
I
tolde
you
before
,
that
ye
might
be
patient
.
It
is
a
common
prouerbe
,
Once
warned
halfe
armed
:
an
euill
that
is
foreseene
to
come
,
ere
it
light
,
will
hurt
the
lesse
:
when
it
comes
not
to
vs
contrair
our
expectation
,
we
will
take
it
in
better
part
:
but
this
euill
that
lights
on
a
man
sudainlie
contrair
his
expectation
,
ô
,
it
is
a
sore
and
heauie
trouble
,
and
will
make
him
to
shake
.
When
a
man
is
crying
peace
,
and
thinkes
all
sure
,
then
saies
the
Apostle
1.
Thess.
3.
5.
when
the
trouble
ouertakes
him
vpon
a
sodainetie
,
what
shall
be
his
dolour
?
His
dolour
shall
be
like
to
a
womans
trauailing
in
child-birth
,
which
is
compared
to
the
paine
of
hell
for
the
exceeding
fiercenesse
and
sharpnesse
.
The
Apostle
knowing
this
,
where
euer
he
came
to
preache
the
Gospell
of
Christ
,
with
the
Gospell
he
preached
affliction
,
and
he
did
euer
say
,
O
people
,
prepare
you
for
suffering
;
thinke
not
but
yee
shall
suffer
:
that
beeing
forewarned
,
they
should
not
stoupe
and
let
afliction
passe
ouer
them
.
Affliction
foretolde
more
easely
sustaind
No
,
he
assures
them
,
that
,
it
behoues
them
,
through
many
afflictions
,
to
enter
in
the
kingdome
of
heauen
.
Act.
14.
22.
Euerie
one
who
liues
godlie
shall
suffer
.
2.
Timoth.
3.
12.
The
Apostle
so
warnes
them
,
that
when
the
people
are
warned
,
the
affliction
shoulde
not
come
vnto
them
vnarmed
:
but
that
,
when
they
see
it
,
they
should
say
,
I
looked
euer
for
affliction
:
Now
,
welcome
affliction
.
He
that
is
prepared
for
it
,
and
knowes
perfitelie
,
affliction
wil
follow
the
gospel
,
he
wil
tak
it
in
his
aimes
,
&
say
,
welcome
affliction
;
and
he
wil
receiue
it
with
such
patience
,
as
the
tongue
of
man
can
not
report
,
and
where
patience
is
joyned
with
affliction
,
it
is
but
halfe
affliction
:
but
,
a
man
who
lyes
sighting
and
waltring
in
trouble
,
ô
,
that
man
hes
double
disease
.
Therefore
,
brethren
,
since
it
is
,
that
we
must
suffer
,
either
in
one
measure
,
or
,
other
,
let
not
the
things
of
this
worlde
make
vs
forget
,
that
we
are
appointed
to
suffer
:
but
,
when
prosperitie
comes
,
let
vs
say
,
this
world
will
decay
:
thou
art
mounted
vp
this
day
,
thou
may
be
casten
down
the
morne
:
thou
art
whole
this
day
,
thou
may
be
sicke
the
morne
;
and
so
,
I
will
not
be
deceyued
with
anie
thing
,
but
,
will
prepair
me
for
aduersitie
.
The
Lord
prepair
vs
for
it
,
for
Christs
sake
.
To
this
Christ
,
the
Father
and
the
holie
Spirite
,
be
all
praise
and
honour
,
now
and
euer
.
THE
ELEVENTH
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
3.
vers.
5.
6.
7.
8.
5
Euen
for
this
cause
,
when
I
could
no
longer
forheare
,
I
sent
him
that
I
might
knowe
of
your
faith
,
lest
the
tempter
had
tempted
you
in
any
sort
,
and
that
our
labour
had
bene
in
vaine
.
6
But
now
lately
when
Timotheus
came
from
you
vnto
vs
,
and
brought
vs
good
tidings
of
your
faith
and
loue
,
and
that
ye
haue
good
remembrance
of
vs
alwayes
,
desiring
to
see
vs
,
as
we
also
doe
you
.
7
Therefore
brethren
,
we
had
consolation
in
you
,
in
all
our
affliction
and
necessitie
through
your
faith
.
8
For
now
are
we
aliue
,
if
ye
stand
fast
in
the
Lord
.
IN
the
beginning
of
this
chapter
(
Brethren
)
the
Apostle
Paul
telles
of
the
purpose
he
did
take
to
send
Timothie
to
the
Thessalonians
,
to
establishe
them
in
the
faith
and
to
exhort
them
;
and
of
the
accomplishment
of
that
purpose
:
that
as
he
tooke
purpose
to
send
Timothie
to
them
,
so
he
sent
him
.
And
this
was
one
of
the
Arguments
whereby
he
excuses
him selfe
for
that
hee
did
not
come
to
them
himselfe
,
being
impeaded
by
Sathan
.
The
next
he
could
do
was
to
send
that
brother
Timothie
,
who
was
a
faithfull
man
in
the
ministrie
of
the
Lord
:
and
therfore
they
should
haue
him
excused
.
Then
thereafter
ye
heard
he
fell
out
in
a
short
exhortation
,
exhorting
them
to
beare
patientlie
those
afflictions
and
crosses
that
they
suffer
in
this
life
.
The
first
argument
was
from
the
appointment
of
God
:
God
had
so
appointed
from
all
eternitie
that
they
should
suffer
:
therefore
seeing
that
necessitie
was
imposed
on
them
,
why
shold
they
not
bear
the
burden
pauentlie
?
The
second
argument
was
from
his
fore
warning
of
them
of
the
troubles
for
the
Gospels
sake
.
There
is
nothing
come
but
that
I
did
forewarne
you
of
;
therefore
when
they
are
come
what
rests
but
that
ye
should
beare
them
patientlie
?
Now
,
leauing
that
which
we
spok
the
last
day
vpon
the
text
preceeding
,
I
come
to
this
present
text
.
The
Apostle
in
the
fift
verse
of
this
chapter
returnes
again
to
that
which
he
spoke
concerning
Timothie
and
the
sending
of
him
to
the
Thessalonians
.
In
the
next
verse
he
hes
a
narratiue
of
Timothie
his
returning
againe
,
and
of
that
good
report
he
made
in
his
returning
of
the
Thessalonians
,
of
their
faith
,
loue
and
remembrance
they
had
of
Paul
.
After
that
in
the
verse
following
he
showes
what
effect
that
report
of
Timothie
wrought
in
him
:
it
brought
to
him
joye
and
consolation
,
notwithstanding
of
all
his
affliction
he
was
in
for
the
present
.
The
reasone
is
giuen
:
because
we
liue
when
ye
stand
in
the
faith
:
your
perseuerance
is
our
life
;
and
therefore
what
maruell
if
we
rejoice
in
your
faith
?
And
thereafter
he
vtters
that
he
can
not
thanke
God
eneugh
for
that
grace
they
had
gotten
of
God
.
Now
to
come
back
againe
.
The
text
containes
a
plaine
narratiue
.
Wherefore
saies
he
,
when
I
could
no
longer
forbeare
,
I
sent
Timothie
to
you
.
Of
this
we
spoke
the
last
day
in
the
beginning
of
the
chapter
:
and
therfore
we
goe
forward
.
The
end
is
set
down
wherefore
he
sent
Timothie
,
to
vnderstand
of
your
faith
.
That
is
,
of
your
perseueeing
,
of
your
abiding
and
of
your
standing
in
that
faith
yee
haue
receyued
.
This
is
an
other
end
from
that
which
was
before
.
Before
he
sent
Timothie
to
establish
and
to
comfort
them
:
nowe
he
sends
Timothie
to
vnderstand
of
their
faith
and
perseuerance
.
No
matter
albeit
there
be
sundrie
ends
wherefore
he
sent
Timothie
;
one
for
their
cause
,
to
establishe
them
:
an
other
for
his
owne
cause
,
that
hee
him selfe
might
vnderstand
of
their
per●euerance
in
faith
,
and
might
haue
joye
in
the
report
of
their
perseuerance
therein
.
So
ye
see
,
the
Apostle
,
brethren
,
is
euer
carefull
of
this
Church
at
Thessalonica
planted
and
begun
by
him
there
.
So
that
in
the
beginning
he
was
carefull
to
lowe
the
seede
of
the
worde
amongst
them
,
to
conuert
them
and
turne
them
to
the
faith
of
Christ
.
When
he
hes
done
this
he
leaues
not
off
his
care
;
but
that
worke
he
had
begunne
he
is
carefull
that
it
bee
brought
to
some
perfection
in
Christe
:
So
that
he
leaues
behinde
him
this
lesson
vnto
all
pastors
and
vnto
all
that
trauaile
in
that
calling
:
The
care
of
the
Pastor
〈◊〉
his
stock
shold
be
instant
.
to
haue
a
continuall
care
ouer
the
people
that
are
committed
to
them
;
to
haue
a
care
of
their
perseuerance
and
continuance
in
faith
to
the
end
.
It
is
not
enengh
to
raise
them
vp
once
,
and
to
set
them
on
their
feete
and
thereafter
to
plucke
away
his
hand
from
them
,
and
to
let
them
stand
as
it
were
them
allone
:
but
hee
must
striue
to
holde
them
vp
;
as
he
hes
laide
the
foundation
of
faith
,
so
he
must
build
vpon
that
foundation
continuallie
,
so
far
as
lies
in
him
,
while
the
building
be
ended
.
He
is
an
euil
workman
that
wil
lay
the
foundation
of
an
house
&
then
leape
away
:
he
is
an
euill
teacher
that
will
found
any
people
on
faith
,
and
then
goes
away
and
leaues
them
Brethren
,
the
beginning
of
faith
is
by
the
〈…〉
way
this
ministrie
there
shall
be
no
foundation
on
〈…〉
persseuerance
in
saith
is
by
this
ministry
;
take
it
away
,
〈…〉
once
founded
shall
fall
downe
againe
〈…〉
〈◊〉
preaching
of
the
Gospel
〈…〉
of
God
from
the
Congregations
,
and
leaue
〈…〉
your
owne
reaching
&
meditation
,
thogh
ye
be
〈…〉
shall
ye
:
all
your
reading
and
meditation
shall
not
holde
you
vp
for
that
is
the
onelie
meane
whereby
perseuerance
in
faith
is
effectuate
,
&
without
the
which
thou
shalt
not
perseuere
in
faith
,
but
shalt
fall
,
and
the
last
fall
shall
be
worsle
then
the
first
.
The
cause
is
subjoined
in
the
next
words
wherfore
he
wold
vnderstand
of
their
faith
&
their
perseuerance
in
faith
,
Lest
saith
he
,
in
anie
sort
the
tempter
had
tempted
you
.
As
he
wold
say
,
I
know
well
eneugh
the
craft
of
the
diuell
,
and
if
there
be
not
a
wattring
after
the
planting
,
I
knowe
his
temptation
,
howe
busie
he
is
to
roote
out
that
which
is
planted
:
and
therefore
fearing
he
had
tempted
you
and
drawne
you
from
faith
,
I
was
verie
carefull
to
vnderstand
of
your
faith
and
perseuerance
therein
.
Then
what
should
haue
falne
to
me
through
your
falling
by
the
temptation
of
the
Enimie
?
I
Paul
who
had
grounded
you
in
the
faith
should
haue
lost
trauaile
,
and
all
my
labour
in
planting
you
in
that
faith
should
haue
beene
lost
.
This
is
the
meaning
of
all
.
Then
what
made
Paul
so
carefull
of
the
standing
and
perseuerance
of
the
Thessalonians
?
the
tempter
,
the
diuell
,
Sathan
that
neuer
ceasses
from
tempting
the
faithfull
made
Paul
so
carefull
to
vnderstand
of
their
perseuerance
in
faith
.
Temptats
●n
of
Sathan
shold
make
the
Pastour
walkrife
.
What
should
make
a
pastor
carefull
and
walkeryfe
,
to
walke
when
others
sleepe
?
There
is
a
tempter
in
the
worlde
,
and
there
is
not
a
Church
in
the
worlde
but
there
is
a
tempter
in
it
,
and
there
is
no
person
in
it
but
he
hes
a
tempter
.
Goe
where
thou
wilt
go
thy
tempter
followes
thee
:
sit
,
ly
,
rise
,
doe
what
thou
wilt
doe
thou
shalt
not
want
thy
tempter
.
So
long
as
the
diuell
is
in
the
world
,
so
long
there
is
necessity
requyred
of
walkryfenesse
:
pastors
must
be
walkryfe
,
people
must
be
walkeryfe
,
and
euerie
man
and
woman
must
be
on
their
gua●rd
Walke
saith
the
Lord
in
the
Gospell
of
sanct
Matth.
26.
41.
lest
ye
enter
into
temptation
.
Ther
is
a
tempter
at
your
eare
that
will
tempt
you
:
be
walkeryfe
therefore
,
be
sober
and
watch
saith
Peter
in
his
first
Epist.
5.
8.
Wherefore
?
For
the
enemie
the
diuell
is
going
about
like
a
roaring
lyon
seeking
whome
be
may
denoure
.
Goe
thou
where
thou
wilt
,
he
is
about
thee
:
thy
eye
beginnes
not
so
soone
to
winke
and
lose
the
presence
of
the
Lord
,
but
as
soone
his
mouth
is
oppin
to
deuoure
.
A
slipperie
bodie
,
be
he
pastor
,
be
he
anie
of
the
people
,
he
knowes
not
that
there
is
a
Diuell
,
a
tempter
.
Would
all
this
slumbring
and
fleshlie
securitie
be
trow
ye
,
if
men
were
perswaded
that
ther
is
a
diuell
readie
to
deuoure
▪
So
when
men
sleepe
in
sinne
,
in
murther
,
in
harlotrie
,
in
theft
,
in
blasphemie
,
in
all
the
rest
of
those
sinnes
,
they
testifie
that
they
know
not
there
is
a
diuell
in
the
world
.
Alas
,
manie
neuer
know
that
there
is
a
tempter
while
they
be
swallowed
vp
and
be
in
his
grip
pes
:
manie
neuer
know
that
there
is
an
hell
.
Of
all
sorts
of
men
in
the
world
a
slipprie
pastor
,
a
carelesse
man
in
the
ministrie
is
the
worst
,
he
loses
both
him selfe
and
manie
others
:
a
carelesse
man
in
the
ministrie
is
vnmeete
for
that
calling
,
away
with
him
.
And
therefore
the
Lord
woulde
haue
vs
learne
that
there
is
not
one
man
he
sends
out
,
but
besides
all
other
properties
giuen
him
,
he
giues
him
this
walkryfenes
,
this
vigilancie
for
one
propertie
:
and
more
then
this
,
the
Lord
will
acquaint
him
with
tentation
,
and
let
him
see
a
tempter
going
vp
and
downe
:
&
will
assure
him
in
his
hart
that
there
is
a
Diuell
going
about
with
euerie
man
.
Paul
therefore
speaking
of
the
incestuous
man
saies
,
Comfort
him
,
lest
the
tempter
deuoure
him
.
2.
Corinth.
2.
10.
and
in
his
owne
person
2.
Cor.
12.
7.
that
the
messi●ger
of
Sathan
was
sent
to
buffet
him
.
The
Lord
will
let
the
minister
see
in
his
owne
person
there
is
a
tempter
,
that
he
may
be
the
more
careful
of
the
people
:
as
Christ
himselfe
was
subject
to
all
tentations
that
he
should
pittie
them
that
are
tempted
.
Then
to
returne
.
By
your
defection
and
falling
away
,
what
should
I
haue
lost
?
He
sayes
,
and
that
our
labour
had
bene
in
vaine
.
Therefore
labours
he
,
that
he
should
not
lose
them
.
It
is
a
paine
to
a
man
to
take
trauell
,
to
labour
night
and
day
,
and
then
in
the
end
to
lose
all
,
and
not
to
receiue
frute
of
his
trauell
.
It
is
a
paine
to
a
man
to
suffer
for
the
Gospell
,
and
then
in
the
end
to
lose
all
.
Alwayes
I
marke
of
this
place
.
When
any
people
makes
defection
from
the
faith
of
Christ
,
not
onelie
the
people
them selues
who
makes
defection
,
but
also
the
Pastor
who
trauels
among
them
,
makes
lose
in
their
defection
.
Paul
professes
in
the
Epistle
to
the
Galathians
,
4.
11.
that
he
feared
his
labour
had
bene
in
vaine
,
saying
,
I
haue
feared
concerning
you
,
that
I
haue
wearied
my selfe
in
vaine
.
I
feare
my
paines
and
trauell
toward
you
be
in
vaine
:
yea
brethren
,
the
carefullest
and
walkryfest
man
in
the
ministrie
loses
his
paine
and
labour
,
when
he
attaines
not
to
that
end
that
he
sets
before
him
,
to
wit
,
saluation
of
the
people
.
Well
then
if
a
faithfull
Pastor
lose
by
the
falling
away
or
the
people
:
what
lose
makes
an
vncarefull
Pastor
,
when
through
his
default
any
people
falles
away
to
defection
?
Iudge
ye
then
,
what
is
his
lose
and
damage
:
he
loses
not
onelie
the
people
,
but
himselfe
:
the
people
perishes
,
and
the
bloude
of
the
people
is
craued
at
his
hand
,
and
so
he
loses
himselfe
too
.
A
faithfull
man
in
whose
default
the
people
falles
not
away
shall
triumphe
,
their
fall
shall
not
take
away
his
triumphe
,
and
he
shall
be
a
sweete
smell
in
the
sight
of
God
:
fall
who
will
fall
if
it
be
not
in
his
default
,
he
shall
not
lose
his
laboures
,
his
labours
and
paines
shall
euer
stand
before
God
,
as
acceptable
to
him
:
but
as
so
a
carelesse
bodie
,
by
whose
defaulte
any
people
or
persone
is
lost
in
the
Church
of
God
,
there
is
no
triumphe
for
him
;
neither
in
this
lyfe
,
nor
in
the
lyfe
to
come
,
if
he
repent
not
;
he
shall
be
no
sweete
sm●ll
in
Christ
to
God
,
he
is
a
stincking
creature
.
Therfore
let
euery
man
that
is
in
that
charge
studie
to
walkrifenesse
,
that
no
man
perish
through
his
default
,
and
so
he
shall
be
a
sweete
smell
to
God
,
both
in
them
that
are
safe
,
and
in
them
who
perishe
.
2.
Cor.
2
▪
14.
In
the
next
verse
we
haue
the
narratiue
of
Timothie
.
returning
backe
againe
from
the
Thessalonians
to
Paul
who
abode
at
Athens
:
he
reported
againe
to
Paul
good
newes
of
the
Thessalomans
and
their
perseuera●ce
,
to
his
great
joy
and
consolation
.
But
now
latelie
,
sayes
he
,
when
Timothie
came
from
ye●
vnto
vs
,
and
brought
vs
good
tidings
of
your
faith
and
loue
,
and
that
ye
haue
good
remembrance
of
vs
alwaies
desiring
to
see
vs
,
as
we
desire
to
see
you
.
Paul
was
impeaded
in
his
owne
person
from
going
vnto
Thessalonica
,
but
he
sent
Timothies
who
is
not
impeaded
,
but
goes
forward
,
and
does
his
turne
among
them
:
he
watters
that
which
Paul
had
planted
in
Thessalonica
.
Timothie
in
sa●ene
returnes
back
to
Paul
with
good
newes
,
that
all
was
well
:
Paul
rejoyses
greatlie
in
the
report
of
Timothie
,
and
in
the
meane
time
Paul
remaning
at
Athens
,
does
his
turne
,
and
brings
some
to
the
faith
of
Christ
there
.
Now
brethren
,
I
aske
,
hes
Sathan
gotten
any
vantage
heere
by
staying
Paul
,
to
goe
to
Thessalonica
?
Hes
he
hindered
the
Gospell
?
God
ouer
turns
the
enterprise
of
Sathan
.
No
the
Gospell
is
furthered
thereby
:
Paul
abydes
and
does
his
turne
at
Athens
:
Timothie
goes
and
does
his
turne
at
Thessalonica
,
and
filles
Paul
with
good
tidings
that
he
brought
from
Thessalonica
.
Learne
Sathan
when
he
thinkes
to
hinder
the
progresse
of
the
Gospell
most
,
he
furthers
it
most
.
When
he
thinkes
he
is
most
against
the
Church
,
he
is
most
with
the
Church
:
yea
,
if
he
should
haue
set
himselfe
of
purpose
to
further
the
Gospell
if
he
had
taken
counsell
thereto
,
when
he
impeaded
Paul
to
goe
to
Thessalonica
,
he
could
not
haue
deuysed
a
better
way
.
This
is
wonderfull
,
the
Lord
hes
euer
disappointed
him
,
and
shall
to
the
end
:
he
who
workes
light
out
of
darknesse
ouerturnes
and
whirles
about
so
all
his
interpr●ses
,
that
in
despyte
of
the
Diuell
,
he
makes
all
the
thinges
,
the
Diuell
thought
to
doe
to
the
dishonour
of
God
and
hurt
or
the
Church
,
to
serue
to
his
glorie
and
the
well
of
his
Church
,
I
tell
you
in
one
word
,
Sathan
neuer
yet
gotte
the
aduauntage
of
the
Church
nor
of
no
godlie
man
no
not
in
the
sl●ughter
of
Abel
,
he
neuer
got
it
,
nor
shall
get
it
:
but
that
whereby
the
wicked
men
thinkes
they
get
victorie
ouer
the
Church
the
Lord
turnes
about
so
that
one
day
ye
shal
see
,
it
shal
be
the
profite
and
honour
of
the
Church
.
To
goe
to
the
wordes
he
saies
,
after
Timothies
returning
he
broght
him
good
newes
.
Of
whom
wer
they
?
of
yo●
Thessalonians
What
wer
they
?
that
ye
wer
in
a
good
estate
,
floorishing
,
full
of
wealthe
,
full
of
honour
,
all
things
going
well
and
prospering
with
you
,
all
things
succeeding
to
your
hearts
desyre
?
were
these
the
newes
that
Timothie
tolde
to
Paul
?
no
,
no
neuer
one
word
or
syllabe
of
this
:
what
were
they
then
?
He
telles
me
good
tydings
of
your
faith
,
that
ye
perseuere
in
faith
in
Christ
,
that
is
the
first
.
He
telles
me
of
your
loue
and
that
bond
whereby
ye
are
bound
together
in
loue
:
there
is
an
other
he
telles
me
of
that
speciall
affection
ye
beare
to
me
.
The
best
newes
of
any
people
These
are
all
his
newes
.
Why
then
(
I
as●●
)
what
are
the
best
newes
that
can
be
reported
of
any
people
Common
weale
and
Cittie
?
It
is
not
of
their
flourishing
estate
in
this
world
,
nor
of
their
wealth
and
riches
,
nor
of
their
honour
in
this
world
al
these
things
are
transicprious
all
the
honour
of
this
world
will
away
,
the
riches
of
this
world
will
away
.
The
best
newes
of
any
people
are
when
those
thinges
are
reported
of
them
that
abydes
for
euer
.
When
faith
and
loue
is
reported
▪
which
they
will
take
to
Heauen
with
them
:
〈◊〉
in
Iesus
gripped
in
thy
heart
wil
goe
to
Heauen
with
thee
,
loue
will
goe
to
Heauen
with
thee
.
The
best
newes
that
euer
was
tolde
is
the
Gospell
of
peace
to
the
worlde
in
God
the
Father
through
Christ
.
Fyon
thee
that
receyues
not
these
newes
.
As
this
Gospell
and
Euangell
is
nothing
but
these
glad
tydings
of
Gods
mercie
through
Christ
.
So
lykewise
the
best
newes
that
can
come
of
any
people
is
,
that
the
people
hes
receyued
the
Gospell
and
that
faith
in
Christ
.
There
is
great
matter
of
joye
when
we
heare
that
grace
,
mercie
and
peace
is
preached
to
any
people
:
There
was
neuer
such
joy
,
if
we
knew
what
is
true
joy
,
but
alas
we
are
lying
on
the
earth
,
we
haue
no
sense
of
heauenlie
things
,
our
eye
is
ay
on
the
earth
,
as
thogh
there
were
no
grace
nor
glorie
,
but
in
this
lyfe
.
But
brethren
to
goe
to
euerie
word
,
and
to
speake
of
these
things
Timothie
reportes
to
Paul
.
The
first
pointe
of
these
tydinges
is
faith
;
he
beginnes
at
faith
.
Timothie
sayes
:
Paul
,
the
Thessalonians
continewes
still
in
that
faith
of
Christ
,
and
embraces
that
Gospell
of
Christ
,
which
thou
taught
them
.
There
is
the
first
part
of
the
newes
.
Then
ye
see
plainlie
heere
.
the
first
part
of
the
good
tydinges
that
can
be
reported
of
any
people
,
is
that
they
holde
fast
the
faith
of
Christ
.
and
embrace
the
Gospell
of
Christ
.
There
is
the
first
and
best
●ydinges
that
can
be
reported
of
any
people
.
And
learne
,
He
that
hes
not
and
keepes
not
this
faith
,
I
say
in
a
worde
there
can
be
no
good
tale
tolde
of
him
.
If
he
had
all
the
worlde
,
without
this
Gospell
,
it
is
all
in
vaine
,
because
he
hes
no
goode
propertie
,
and
there
is
no
blessing
of
God
in
him
:
That
which
seemes
to
be
a
blessing
is
a
verie
curssing
to
him
.
The
more
honour
and
riches
he
hes
in
this
world
,
the
mo
are
the
maledictions
of
God
,
and
all
his
actiones
,
all
his
speakinges
,
or
what
euer
he
does
or
thinkes
,
all
is
sinne
.
What
euer
flowes
not
from
faith
in
Christ
,
is
sinne
,
if
it
were
neuer
so
glistering
.
Rom.
14.
13.
So
then
I
holde
this
ground
.
Thou
canst
not
tell
a
goode
taile
of
anie
man
that
embraces
not
Christ
and
his
Gospell
.
They
will
say
,
he
is
a
stoutman
,
he
is
a
riche
man
,
the
worlde
goes
well
with
him
,
but
all
is
curssing
to
him
,
except
hee
haue
faith
in
Christ
:
faith
blesses
all
,
and
therefore
no
lyfe
to
thee
,
except
that
thou
haue
faith
.
What
is
the
next
pointe
of
the
tydings
?
Loue
.
Faith
beginnes
and
she
goes
forward
as
the
Queene
of
all
grace
.
Next
to
her
comes
in
loue
,
she
is
next
in
honour
,
and
among
all
the
rest
of
the
graces
that
accompanies
with
faith
,
loue
is
the
chiefest
,
Then
in
one
word
.
The
next
pointe
of
good
tydinges
of
any
people
,
is
to
be
a
louing
people
,
a
people
that
intertaines
loue
and
charitie
:
no
oppression
among
them
,
but
euere
one
is
readie
bent
to
helpe
an
other
:
such
kyndnesse
,
lenitie
and
loue
,
that
the
tongue
of
man
can
not
expresse
it
.
I
tell
you
(
as
I
haue
said
before
)
where
these
tydings
can
not
be
tolde
,
that
a
people
intertaines
loue
and
charitie
,
it
is
impossible
thou
canst
tell
a
good
taile
of
them
.
Tell
me
he
is
not
charitable
:
I
will
conclude
,
there
is
no
grace
in
that
persone
.
O
but
ye
will
say
:
yet
he
beleeues
,
and
who
hes
bene
so
instant
an
hearer
of
the
Gospell
as
he
?
but
all
is
vanitie
;
thy
lyfe
showes
the
contrare
:
for
who
loues
not
their
nighbour
,
and
saies
that
they
loue
God
,
they
lye
sayes
Ioha
in
his
first
Epistle
4.
20.
For
certainlie
loue
is
an
vnseparable
companion
of
faith
,
as
the
shadowe
is
of
the
bodie
,
so
that
if
loue
be
seuered
from
it
,
thy
faith
is
of
no
value
.
Where
charitie
is
not
,
there
is
no
true
faith
,
and
therefore
bee
charitable
,
and
loue
thy
neighbour
,
otherwvise
thou
hast
no
good
propertie
.
The
thrid
pointe
of
the
newes
,
is
,
concerning
Paul
in
speciall
,
that
remembrance
they
had
of
him
in
his
absence
,
and
of
this
rememberance
a
desyre
to
see
him
:
and
that
because
he
had
grounded
them
in
that
faith
in
Iesus
Christ
,
and
that
loue
to
their
neighbour
.
Brethren
,
as
the
first
pointe
of
goode
tydinges
that
can
bee
reported
of
anie
,
is
the
imbracing
of
this
Gospell
of
Christ
and
Christ
in
the
Gospell
:
So
the
last
thing
that
can
bee
reported
,
is
the
imbracing
of
the
Ministers
of
this
Gospell
,
the
imbracing
of
them
in
their
presence
,
the
remembring
of
them
,
and
the
desyring
of
them
in
their
absence
.
These
are
Paules
owne
wordes
.
And
I
affirme
if
anie
people
haue
no
lyking
of
the
Minister
of
the
Gospell
,
no
man
can
tell
one
good
word
of
good
tydinges
of
them
.
If
Timothie
could
not
haue
reported
this
farre
of
the
Thessalonians
concerning
Paul
that
they
had
remembrance
of
him
:
but
had
said
that
they
remembred
not
of
Paul
;
Trowye
that
Paul
would
haue
counted
of
the
report
of
their
faith
and
charitie
?
No
he
would
haue
said
,
they
had
no
faith
nor
charitie
:
for
where
there
is
not
a
loue
to
the
Minister
of
the
Gospell
,
no
faith
nor
loue
there
.
Many
will
say
,
I
loue
the
Gospell
.
I
loue
my
nighbour
:
but
when
it
comes
to
the
ministrie
;
then
if
there
be
any
vyle
and
contemptible
speaking
it
will
be
of
them
.
My
Lord
or
the
laird
will
sit
vp
and
speak
of
that
calling
with
such
disdaine
and
despite
that
the
verse
Ethnick
can
not
go
beyond
him
;
and
in
scoffing
will
say
,
away
with
these
fellowes
,
wherefore
serue
they
?
they
holde
the
countrie
in
ado
.
Fyon
thee
,
that
euer
thou
sholdst
take
the
name
of
Christ
in
thy
mouth
,
when
thou
so
heatst
his
seruants
For
it
is
impossible
where
the
loue
of
Christ
and
the
Gospell
is
to
seuere
thee
from
the
loue
of
the
seruants
of
Christ
.
Thou
deceiuest
thy self
,
thou
neuer
louest
the
master
when
thou
heatst
his
seruants
:
thou
neuer
louest
God
,
when
thou
heatst
the
faithfull
Minister
he
sends
to
thee
.
Alas
,
among
all
the
curses
that
procures
heauie
judgement
at
Gods
hand
.
this
is
one
.
the
contempt
of
this
ministrie
:
God
is
(
as
it
were
)
wrestling
with
vs
in
this
great
contempt
to
hold
in
this
light
but
if
we
continue
,
we
shall
lose
this
light
,
to
our
vtter
ruyne
:
for
God
will
not
wrestle
ay
with
vs
.
Take
heed
to
this
,
and
learne
this
lesson
with
Paule
.
As
ye
would
haue
a
report
of
well
doing
,
looke
that
this
report
may
be
tolde
of
you
,
that
ye
haue
a
remembrance
and
desyre
of
your
faithfull
ministrie
,
otherwise
all
other
reports
is
nothing
worth
.
For
where
there
can
not
be
a
report
of
your
lyking
of
the
good
Ministers
,
it
can
not
be
possible
that
a
goode
tale
can
be
tolde
of
you
.
The
wordes
in
the
end
of
the
verse
is
to
be
marked
.
Desyring
to
see
vs
as
we
also
doe
you
.
There
is
a
meeting
.
Marke
the
word
.
There
is
a
mutuall
duetie
craued
betweene
the
Pastor
and
the
stock
,
a
mutuall
desyre
and
remembrance
euerie
one
of
other
,
a
mutuall
lyking
euerie
one
of
others
.
Kyndneste
will
not
stand
on
the
one
part
onelie
.
Now
who
should
beginne
?
one
must
beginne
Paul
beginnes
he
remembers
of
them
before
they
remember
of
him
,
he
desyres
their
presence
,
ere
they
desyre
his
presence
,
he
lykes
of
them
ere
they
lyke
of
〈◊〉
.
Speaking
to
the
Corinthians
:
Epist.
6.
1●
.
he
sayes
,
Our
mouth
hes
〈◊〉
opened
vnto
〈◊〉
,
our
heart
〈…〉
made
large
,
〈◊〉
haue
not
dwelt
narrowlie
in
our
bowels
.
Then
he
sayes
.
〈…〉
to
you
〈…〉
be
children
,
desiring
〈◊〉
lyke
recompence
.
And
teiles
them
as
he
was
the
beginner
to
loue
them
,
he
desyred
a
rendring
of
the
lyke
loue
to
him
.
Gal.
4.
12.
Be
ye
as
I
am
,
for
I
am
as
ye
are
.
I
craue
not
first
of
you
,
but
I
shal
beginne
with
loue
to
you
:
render
ye
me
the
lyke
.
And
certainelie
when
the
Pastor
beginnes
not
loue
to
the
flock
,
the
people
is
not
to
be
accused
for
not
louing
of
their
Pastor
.
So
the
Pastor
must
beginne
;
and
when
they
follow
him
not
,
be
it
betweene
them
and
their
God
:
and
without
question
it
will
not
goe
away
without
judgement
.
Now
to
goe
to
the
effect
of
these
things
.
Therefore
brethren
,
sayes
he
,
we
had
co●s●lation
(
and
to
aggreadge
this
consolation
he
sayes
)
when
he
tolde
me
these
good
tydings
,
my
miserie
was
great
.
I
was
lying
at
Athens
miserable
:
but
when
Timothie
reported
these
good
newes
to
me
,
I
was
quickned
in
hearing
of
your
faith
,
perseuerance
,
loue
among
your selues
,
and
towards
vs
.
So
brethren
,
these
tydings
are
not
without
great
joy
,
they
minister
comfort
.
Neuer
one
of
these
things
are
tolde
,
but
joy
and
comfort
breaks
vp
in
the
heart
.
Trow
ye
that
it
was
the
good
report
that
raised
this
consolation
in
the
heart
?
No
,
there
was
an
higher
ground
.
If
Paul
had
not
had
an
greater
loue
to
the
Thessalonians
,
all
the
good
tydings
that
was
reported
by
Timothie
of
them
to
him
,
should
not
haue
wakned
joy
in
his
heart
.
It
is
true
in
deed
,
when
we
heare
of
the
grace
of
God
to
be
in
any
other
,
there
is
matter
of
joy
to
vs
,
we
should
not
heare
so
soone
that
the
grace
of
God
is
in
any
man
or
woman
,
but
we
should
rejoyce
therein
,
euen
as
it
were
in
our selues
.
When
thou
hearest
of
faith
or
loue
in
any
man
or
woman
,
thou
shouldst
rejoice
:
when
thou
hearest
of
any
sinner
that
is
penitent
,
&
turnes
to
God
,
rejoyce
when
thou
hearest
of
any
loue
in
any
person
,
there
is
matter
of
joy
,
all
is
true
.
But
brethren
:
Who
rejoyces
when
it
is
reported
that
any
grace
is
in
any
person
?
I
answere
.
None
but
the
louer
;
he
that
loues
that
people
or
person
will
rejoice
.
As
for
others
that
haue
no
loue
to
the
persone
the
more
is
tolde
to
them
of
the
grace
of
God
in
him
,
either
spirituall
or
temporall
,
the
more
they
inuy
it
.
This
is
all
our
nature
.
What
is
it
that
inuyes
not
?
Paul
sayes
,
Charitie
inuyes
not
1.
Cor.
13.
4.
And
vnderstand
this
,
he
who
loues
,
rejoyes
when
he
heares
of
any
others
well
.
Take
me
away
loue
and
charitie
no
rejoysing
in
the
heart
of
any
man
for
an
others
well
.
Alas
,
this
inuy
that
is
among
men
of
the
prosperitie
of
an
other
testifies
there
is
no
loue
.
When
thou
hearest
the
report
of
the
graces
of
thy
nighbour
,
a●●mnyes
it
,
and
speakes
euill
of
thy
nighbour
,
thou
vttest
thou
hast
no
loue
to
God
and
thou
depryuest
day
selfe
of
a
great
grace
:
for
thou
depriuest
thy self
of
that
joy
thou
shouldst
haue
of
the
grace
of
God
:
thou
rejoysing
,
thou
getst
part
of
that
grace
,
he
that
hes
the
grace
gets
not
all
that
grace
his
alone
,
but
when
thou
rejoycest
,
thougetst
a
part
of
that
grace
.
By
the
contrare
,
if
thou
inuy
,
thou
spoiles
thy selfe
of
that
joy
:
the
joy
thou
shalt
haue
in
Heauen
shall
not
be
of
the
grace
thou
shalt
haue
in
thy self
onlie
(
and
assure
thee
as
thou
shalt
haue
joy
in
Heauen
thou
must
haue
joy
in
earth
)
but
it
shall
rise
of
the
graces
of
god
bestowed
on
others
on
the
earth
:
and
thou
shalt
not
see
a
glorious
member
beside
thee
,
but
of
sight
of
it
thou
shalt
haue
such
joy
as
no
tongue
can
tell
.
So
I
beseech
you
as
ye
would
rejoice
in
Heauen
,
beginne
to
joy
,
and
learne
in
tyme
to
rejoyce
for
the
graces
of
God
bestowed
on
others
here
,
and
learne
in
time
to
loue
thy
nighbour●ó
thou
licentious
bodie
learne
to
loue
,
ô
contemner
,
learne
to
loue
,
thou
back
byter
,
learne
to
loue
,
thou
who
wouldst
rejoice
with
a
true
joy
,
learne
to
loue
,
or
thou
shalt
neuer
rejoyce
in
Heauen
.
What
trow
ye
`
Paul
is
doing
now
when
Timothie
is
turned
back
to
him
,
and
makes
this
good
report
of
this
charitie
and
is
rejoysing
?
I
tell
you
,
he
is
gathering
vp
the
frutes
of
his
trauell
,
taking
vp
his
rent
and
stipend
from
the
Thessalonians
.
Pastors
stipend
.
What
is
the
rewarde
of
a
faithfull
Pastor
and
his
proper
stipend
?
Is
it
this
little
thing
on
the
earth
,
his
gleab
and
manse
,
two
or
three
chalders
of
victuall
?
no.
What
then
is
the
proper
rewarde
of
the
Pastor
?
It
filles
not
the
hand
,
but
the
heart
;
not
the
mouth
of
this
world
,
but
the
mouth
of
the
soule
with
joy
.
Fill
out
my
ioy
(
sayes
Paul
Philipp.
2.
2.
)
fill
it
out
,
I
haue
not
gotten
it
all
.
What
is
that
that
fils
the
hart
of
the
Pastor
with
joy
?
The
grace
of
God
fils
the
heart
with
ioy
.
ye
heare
not
that
Timothie
bringes
any
substance
from
the
Thessalonians
.
But
the
thing
that
filles
Pauls
heart
,
is
the
grace
of
God
in
the
Thessalonians
the
saith
of
the
Thessalonians
,
the
loue
and
good
affection
the
Thessalonians
bare
to
him
.
That
is
the
matter
of
his
joy
.
Men
standes
on
this
earth
,
and
is
loath
to
giue
one
penny
to
an
other
,
but
to
draw
al
in
to
them selues
:
but
I
say
to
thee
,
if
thou
be
one
of
Gods
,
and
of
his
people
,
he
shall
get
more
of
thee
,
nor
al
thy
heritage
,
nor
all
thy
lands
and
riches
in
the
world
,
if
he
be
a
faithfull
Pastor
he
shall
get
more
of
thee
:
For
thou
shalt
haue
no
grace
,
nor
faith
,
nor
charitie
,
but
he
shall
get
the
glorie
of
it
:
thou
shalt
haue
no
glorie
in
Heauen
,
but
that
glorie
shall
redound
to
his
glorie
:
for
that
chiefe
Pastor
of
al
Pastors
hes
communicate
this
to
his
Pastors
,
that
all
the
graces
bestowed
by
him
on
the
people
shal
redound
to
their
glorie
.
So
he
will
haue
all
the
trauels
bestowed
on
the
people
by
his
Pastour
to
redound
the
glorie
of
his
Pastor
.
Paul
sayes
.
1.
Thessa
.
2.
19.
What
is
our
ioy
,
or
crowne
of
〈◊〉
?
are
not
ye
(
Thessalonians
)
my
glorie
and
my
joy
?
The
Lord
shall
take
you
by
the
hand
,
giue
you
to
me
,
and
say
:
haue
there
the
man
thou
hast
win
,
take
the
glorie
thereof
to
thee
,
and
giue
me
the
whole
glorie
of
him
,
and
of
all
:
ô
the
shinning
glorie
that
Paul
shall
haue
in
Heauen
!
ô
the
shinning
glorie
of
these
men
,
who
hes
trauelled
on
earth
to
get
soules
to
God!
they
haue
a
glorious
preferment
,
but
it
is
not
seene
heere
,
in
that
day
ye
shall
see
it
clearlie
.
Now
he
aggreadges
that
joy
he
receiued
of
that
report
,
from
the
great
trouble
he
had
in
Athens
:
and
sayes
,
we
had
consolation
in
all
our
affliction
and
necessitie
.
In
Athens
he
was
troubled
by
the
Epicurian
and
Stoick
Philosophers
(
Alas
,
worldlie-wise
men
are
not
meete
for
the
kingdome
of
God
▪
he
that
would
be
wise
in
God
let
him
be
a
foole
)
So
he
is
in
trouble
:
Heauenlie
ioy
swalowes
vp
worldlie
payne
.
yet
this
consolation
through
the
report
of
Timothie
,
swalowes
vp
the
trouble
:
ô
that
heauenlie
consolation
and
joy
,
how
it
will
swalow
vp
the
displeasure
and
heauines
of
the
soule
!
Albeit
the
soule
wer
filled
with
sorrow
,
when
this
heauenlie
joy
comes
in
,
it
swalowes
vp
that
heauinesse
:
it
is
true
that
this
is
not
without
a
battell
,
and
a
hard
battell
but
in
the
end
the
spirituall
joye
will
get
the
victorie
.
Therfore
thou
who
art
in
heauines
,
prease
to
get
some
spark
of
that
heauenlie
joy
,
prease
to
rejoice
in
Christ
,
grow
in
rejoycing
in
God
.
Thou
who
wouldst
haue
any
paine
mitigate
that
is
laid
on
thy
bodie
,
if
it
were
sicknesse
or
death
it selfe
,
if
thou
wouldst
haue
it
made
light
,
seeke
that
spirituall
joy
,
for
as
it
swalowes
the
dolor
and
displeasure
of
the
hart
,
so
it
swalowes
vp
the
paine
of
the
bodie
:
trow
ye
tha●
the
Martyres
could
haue
suffred
so
great
paine
as
they
did
,
if
that
the
joy
of
the
heart
had
not
swalowed
vp
the
half
of
the
paine
?
No
,
if
the
joy
had
not
impared
the
paine
,
they
would
haue
curssed
God
and
man
,
So
let
a
man
or
woman
who
would
haue
their
paine
mitigate
seeke
to
get
this
joy
.
We
see
how
sweetlie
they
will
depart
out
of
this
life
who
hes
that
joy
in
Christ
,
and
therefore
differre
not
till
the
last
houre
,
thinking
to
get
joy
then
,
but
in
tyme
when
thou
art
neither
sicke
nor
sore
,
in
soule
nor
bodie
,
prepare
thee
to
get
a
sense
of
that
joye
that
may
be
steadable
in
trouble
:
acquaint
thee
with
heauen
,
as
euer
thou
wouldst
goe
to
heauen
.
Awaye
with
the
securitie
of
men
who
playe
the
wanton
,
and
will
promise
to
them selues
heauen
,
if
they
get
but
leaue
to
aske
mercie
in
their
last
breath
.
Fy
on
them
,
they
shall
be
deceyued
.
It
is
true
,
Delay
of
repentance
dangerous
.
the
theefe
that
hung
at
Christs
right
hand
got
mercie
;
but
the
other
theefe
got
none
.
Therefore
repent
&
amend
your
liues
in
time
:
for
where
one
gets
repentance
at
the
last
houre
of
their
death
,
a
thousand
wants
it
.
Now
ere
I
leaue
this
marke
.
Certainelie
it
appeares
that
Paul
loued
the
Thessalonians
well
:
for
when
he
heares
the
report
of
these
good
newes
,
he
who
was
in
trouble
is
reuiued
:
and
if
he
had
not
loued
the
Thessalonians
exceeding
well
hee
had
not
receiued
such
exceeding
joye
.
Loue
is
the
occasion
of
ioy
.
Ye
see
,
who
loues
a
man
well
,
when
anie
good
report
is
made
of
him
he
will
rejoice
for
it
.
O
the
great
loue
of
Paul
in
all
parts
!
it
may
be
a
mirror
to
all
pastors
.
Woulde
to
God
that
such
loue
or
halfe
loue
were
in
our
hearts
:
wee
are
bounde
to
a
Congregation
,
and
yet
we
can
not
loue
them
as
he
did
hauing
manie
Congregations
:
for
he
was
minister
as
well
at
Corinthus
,
Galatia
,
Ephesus
&c.
as
Thessalonica
.
Neuer
did
any
man
loue
a
sonne
begotten
of
himself
more
intirelie
nor
Paul
did
all
his
Churches
.
Surelie
a
Pastor
should
loue
his
flock
so
well
,
that
he
should
giue
his
life
for
them
.
In
the
end
of
the
verse
he
giues
the
reason
wherefore
he
rejoyced
,
we
liue
(
sayes
he
)
if
ye
stand
in
the
Lord
.
Ioy
comes
of
life
;
and
naturall
life
brings
naturall
joy
:
that
heauenlie
lyfe
begun
in
this
life
brings
joye
vnspeakable
.
He
reasones
;
Ye
are
n●y
life
:
what
wounder
then
that
hearing
of
your
standing
in
the
Lord
,
which
is
my
life
,
I
rejoice
?
Then
if
he
be
a
louing
Pastor
,
who
loues
the
soule
of
the
people
well
.
as
Paul
did
,
the
grace
that
the
people
gets
of
God
it
is
a
quickning
grace
to
him
,
it
is
a
viuifying
of
him
,
if
he
be
in
dolour
and
distiesse
it
is
a
walkning
of
him
.
Therefore
looke
what
aduantage
thou
gettest
through
loue
.
Art
thou
a
pastor
?
thou
shalt
get
life
.
Art
thou
one
of
the
people
?
if
thou
loue
thou
shalt
get
life
to
:
and
thy
loue
shall
euer
report
to
thee
a
joye
in
thy
greatest
dolour
.
If
thou
be
departing
off
this
life
,
and
hast
beene
a
faithfull
pastor
,
the
report
of
the
standing
of
thy
flocke
shall
comfort
thee
:
if
thou
be
one
of
the
people
,
thou
shalt
euer
haue
comfort
:
for
the
grace
of
any
member
of
the
Church
reported
to
thee
shall
bring
joy
to
thee
.
But
the
man
who
hes
nothinge
but
inuie
can
haue
no
joye
:
hee
knowes
not
what
this
spirituall
joye
meanes
.
Therefore
as
thou
wouldst
liue
in
joye
and
consolation
striue
to
be
louing
,
charitable
and
tender
hearted
to
euerie
one
in
whome
thou
●eest
the
graces
of
God
:
and
so
thou
shalt
get
infinite
matter
of
joy
;
thou
shalt
get
peace
heere
and
life
euerlasting
hereafter
.
The
Lorde
for
his
great
mercies
sake
bring
vs
to
this
life
through
Christ
:
To
whom
be
all
praise
and
honour
for
euer
.
Amen
.
THE
TWELFTH
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
3.
vers.
9.
10.
11.
12.
9
For
what
thanks
can
we
recompense
to
God
againe
for
you
,
for
all
the
ioy
wherewith
we
reioyce
for
your
sakes
before
our
God
.
10
Night
,
day
,
praying
exceedinglie
that
we
might
see
your
face
,
and
might
accomplish
that
which
is
lacking
i●
your
faith
.
11
Now
God
himselfe
,
euen
our
Father
,
and
our
Lord
Iesus
Christ
guide
our
iourney
vnto
you
:
12
And
the
Lord
increase
you
,
and
make
you
abound
in
loue
one
toward
an
other
,
and
toward
all
men
,
as
we
doe
toward
you
,
IN
the
Text
immediatlie
going
before
,
welbeloued
in
Christ
,
wee
heard
of
the
sending
forth
of
Timothie
to
the
Thessalonians
,
we
heard
of
his
returning
,
and
what
tidings
he
brought
:
hee
reported
to
Paul
of
the
Thessalonians
,
concerning
their
faith
and
perseuerance
in
faith
,
concerning
their
loue
;
and
particularlie
of
that
remembrance
they
had
of
Paul
,
who
had
founded
them
in
the
faith
of
Christ
,
in
his
absence
desiring
most
earnestly
to
haue
his
presence
againe
.
Last
ye
heard
what
effect
these
tidings
reported
by
Timothie
wrought
in
Paul
:
they
wrought
consolation
and
joy
,
notwithstanding
all
the
afflictions
and
miserie
he
lay
in
in
Athens
for
the
present
.
Now
brethren
,
to
come
to
the
text
we
haue
in
hand
.
In
this
text
he
does
two
things
:
first
he
showes
what
thanksgiuing
he
gaue
to
God
for
them
and
for
all
that
joye
he
had
conceiued
of
the
glad
newes
he
heard
of
them
:
he
showes
how
earnest
&
instant
he
was
in
prayer
for
them
,
crauing
day
and
night
that
hee
might
see
them
face
to
face
,
notwithstanding
that
report
he
heard
of
them
by
Timothie
.
Then
in
the
secound
part
of
the
text
he
falles
out
in
a
prayer
continewing
to
the
end
of
the
chapter
,
first
beseeching
God
the
Father
and
the
Lord
Iesus
Christ
to
direct
his
journey
toward
them
:
next
desiring
God
to
increase
them
,
and
make
them
to
abound
in
loue
euerie
one
toward
an
other
,
and
toward
all
men
in
the
worlde
:
thridlie
beseeching
God
that
he
would
establish
their
hearts
before
him
in
all
holinesse
at
the
comming
of
Iesus
Christ
with
his
Sancts
.
There
is
the
effect
of
the
text
shortlie
.
Now
to
returne
and
to
speake
of
the
first
part
:
he
showes
his
thanks-giuing
and
prayer
to
God
for
them
.
He
sayes
,
For
what
thanks
can
we
recompense
to
God
againe
for
you
,
for
all
the
ioy
wherewith
we
reioyce
for
your
sakes
before
our
God
.
I
can
not
get
a
heart
(
would
he
say
)
to
thanke
my
God
for
it
,
Ioy
in
the
hart
burstes
out
in
thanksgiuing
.
as
I
shoulde
doe
.
The
text
is
verie
plaine
.
So
the
doctrine
is
easie
.
First
heere
we
see
.
when
the
heart
of
any
man
conceaues
a
spirituall
joy
for
the
grace
of
God
,
eyther
bestowed
on
him selfe
,
or
vpon
others
,
it
is
not
able
to
conteine
that
joy
,
but
it
must
breake
out
,
and
it
must
open
the
mouth
to
giue
thankes
and
praise
to
the
Lord
:
for
of
the
ab●ndance
of
the
heart
,
the
mouth
must
speake
.
If
the
heart
〈…〉
,
be
it
good
or
euill
,
the
har●
must
opened
mouth
,
and
〈…〉
must
speake
either
good
or
euill
.
Then
the
second
thing
●
be
marked
in
this
text
,
is
w●en
the
joy
of
the
hart
opens
the
mouth
to
vtter
thankes
,
what
euer
be
the
〈◊〉
and
meane
of
joy
,
the
first
thanks
that
are
giuen
will
not
be
giuen
to
it
especially
.
(
Paul
heere
giues
not
the
glorie
of
this
joy
to
the
Thessalonians
)
but
the
mouth
will
be
opened
to
glorifie
the
author
of
all
grace
and
joy
,
which
is
God
:
for
without
him
there
is
no
grace
,
neither
haue
we
our selues
any
grace
,
neither
hes
any
other
any
grace
in
him selfe
:
Thankesgiuing
to
God
only
.
and
without
God
there
is
no
joy
;
except
he
worke
the
joy
,
there
can
be
no
joy
in
the
heart
.
Yea
,
albeit
the
grace
be
giuen
,
yet
if
he
giue
not
a
new
grace
to
worke
joy
in
the
heart
for
the
grace
,
there
can
be
no
joy
.
And
therefore
the
mouth
when
it
is
opened
,
to
praise
&
glorifie
,
first
of
al
it
shold
be
opened
to
glorifie
him
who
is
the
giuer
of
all
:
honour
the
instrument
as
the
instrument
,
honour
the
Minister
as
the
Minister
,
but
let
the
author
&
worker
of
al
haue
the
glory
&
thanks
.
Then
thridlie
mark
.
In
a
maner
he
complaines
that
he
can
not
get
a
mouth
to
thanke
God
sufficientlie
for
all
that
grace
they
had
receiued
,
and
joy
he
had
receiued
and
gotten
through
their
graces
.
Marke
then
,
our
thanking
and
glorifying
of
God
for
the
grace
receiued
and
joy
conceiued
in
heart
,
it
is
not
answerable
in
greatnes
to
the
grace
,
nor
to
the
joy
receiued
.
For
will
ye
compare
these
two
together
,
the
grace
of
God
,
and
thy
thankfulnes
for
it
,
the
grace
of
God
passes
thy
thankfulnes
,
yea
,
the
verie
joy
that
we
haue
in
heart
for
the
grace
bestowed
on
vs
or
others
,
will
be
greater
nor
the
thankfulnesse
can
be
:
and
the
tongue
of
man
is
not
able
to
vtter
all
that
joy
conceiued
,
nor
to
thank
God
sufficientlie
for
it
.
Peter
1.
Epist.
1.
8.
he
calles
it
a
joy
vnspeakable
:
The
joy
the
faithfull
heart
will
conceiue
,
is
an
vnspeakable
joy
.
So
Paul
of
the
sighs
of
the
godly
.
Rom.
8.
28.
The
mouth
of
man
is
not
so
wyde
,
nor
so
capable
of
grace
as
the
heart
is
.
I
meane
of
the
regenerate
man
.
If
the
spirit
of
Iesus
dwel
in
the
heart
,
all
the
tongues
of
men
and
Angels
,
can
not
be
able
to
tell
nor
expresse
the
thousand
part
of
that
joy
the
hart
wil
haue
in
Gods
grace
for
all
that
ioy
saies
he
,
what
thanks
shall
●
giue
to
God
?
As
he
wold
say
,
my
mouth
can
not
get
words
to
vtter
thanks
to
God
the
author
for
the
graces
receiued
,
and
joy
that
is
conceiued
there
throgh
.
Now
farther
we
haue
to
learne
in
the
wordes
.
He
sayes
,
all
this
joy
is
before
God
,
All
ioy
in
the
face
of
Iesus
.
all
the
joy
that
the
heart
conceyues
is
in
the
sight
of
God
and
in
his
presence
,
it
is
all
in
the
sight
of
christ
.
No
libertie
sayes
Paul
,
but
when
the
heart
is
turned
to
God
,
and
laid
oppin
to
him
.
1.
Cor.
3.
16.
17.
No
,
no
light
of
the
knowledge
of
the
glorie
of
God
,
but
in
the
face
of
Iesus
Christ
.
2.
Cor.
46.
No
sacretie
of
joy
,
but
in
his
countenance
,
sayes
Da●●d
Psal.
16.
11.
And
Peter
in
his
1.
Epist.
7.
8.
sayes
,
that
beleeuing
in
Iesus
,
and
keeping
him
in
our
presence
,
we
reioyce
with
a
ioy
vnspeak
〈◊〉
and
glorious
.
So
,
no
joye
for
thee
,
except
thy
eye
be
fixt
in
some
measure
on
the
face
of
Iesus
.
Looke
not
for
it
,
turne
thou
thy
back
to
him
,
and
thy
face
from
him
,
no
joy
for
thee
,
if
thou
were
all
the
Monarches
in
the
earth
:
No
,
no
joye
,
peace
,
nor
tranquillitie
of
conscience
but
in
the
face
of
God
.
And
therfore
who
euer
would
haue
joy
,
and
rejoyce
,
and
be
glad
in
heart
in
this
world
,
let
him
cast
an
eye
on
Christ
,
and
be
humelie
with
him
:
for
his
face
is
joyfull
.
And
what
is
all
this
joy
we
conceyue
in
heart
?
but
as
little
sparkles
of
the
plenitude
and
fulnesse
of
that
heauenlie
joy
in
Christ
,
all
proceedes
as
blenks
from
it
.
Experience
teaches
vs
,
that
neither
by
day
nor
night
can
the
soule
rejoyce
,
but
when
it
hes
the
presence
of
the
liuing
God
,
in
the
face
of
Christ
:
for
there
is
no
sight
of
him
but
in
Christ
.
Now
last
I
gather
of
all
this
:
He
can
not
thanke
the
Lord
eneugh
for
their
perseuerance
.
Then
all
perseuerance
in
faith
and
loue
comes
of
God
if
thanks
must
be
giuen
to
God
for
it
,
of
necessitie
it
must
follow
that
God
is
the
giuer
of
it
:
and
therefore
it
is
a
vaine
tale
to
say
that
mans
perseuerance
is
in
his
owne
hand
:
he
has
a
free
will
,
he
may
stand
if
he
will
,
he
may
fall
if
he
will
.
All
is
vanitie
,
all
our
standing
is
onelie
in
God
:
if
he
holde
vs
in
his
hand
we
shall
stand
:
if
he
pull
away
his
hand
we
shall
fal
:
therefore
seeke
at
God
that
we
may
stand
and
perseuere
;
for
without
him
we
shal
not
stand
one
moment
:
&
euerie
one
who
stands
is
bound
to
praise
him
,
who
is
the
author
of
all
perseuerance
.
So
brethren
by
Pauls
example
a
Pastor
when
he
sees
his
flock
perseuere
in
the
faith
of
Christ
aboue
all
men
he
is
bound
to
praise
God
.
Now
to
the
next
verse
shortlie
.
As
he
hes
showen
he
thanked
God
for
that
grace
they
haue
gotten
,
and
the
joy
he
had
conceiued
of
it
,
so
he
addes
to
,
and
showes
that
as
he
thanked
,
he
prayed
and
asked
more
.
Prayed
,
how
long
▪
Night
and
day
,
After
what
maner
?
Excedinglie
with
all
feruen●●e
.
To
whom
pra●es
lie
?
to
God
the
Father
and
his
Sonne
Christ
.
What
prayed
he
?
that
he
night
see
their
face
.
And
to
what
end
?
ha●
he
might
accomplish
that
which
is
looking
in
their
faith
.
That
is
the
effect
of
his
prayer
.
So
the
Apostle
would
haue
prayer
continualie
joy●ed
with
thankes-giuing
.
And
there
is
not
so
great
matter
of
thankes-giuing
for
the
grace
which
is
receiued
,
and
for
the
joy
that
ry●es
of
the
grace
,
Prayer
should
be
ioyned
with
thankesgiuing
.
but
yet
there
rests
great
neede
to
seeke
more
grace
and
more
joy
.
So
long
as
we
liue
heere
,
there
is
ay
a
want
and
inla●k
in
the
best
liuer
in
this
world
.
Faith
is
not
perfite
heere
.
Reg●nerat
:
on
&
newnes
of
life
is
not
perfite
heere
,
no
perfection
in
this
life
,
and
they
who
haue
come
farthest
toward
that
glorious
face
of
God
;
yet
they
are
farre
from
the
marke
.
Albeit
thou
hast
run
before
others
,
yet
so
long
as
thou
liuest
here
thou
art
far
from
the
mark
:
and
therefore
night
and
day
thou
must
ask
grace
and
furtherance
:
&
say
,
Lord
further
me
fil
out
the
grace
,
it
is
not
ful
yet
Lord
the
thankes-giuing
is
not
full
,
yea
the
faith
is
not
perfite
.
Lord
fill
it
out
,
Lord
augment
that
heauenlie
life
in
me
.
Now
,
behold
the
maner
of
his
prayer
and
his
continuance
of
it
.
He
sayes
he
prayed
night
and
day
instantlie
After
what
maner
?
Not
coldlie
,
but
feruenthe
,
with
exceeding
great
earnestnes
in
praying
.
So
ye
see
Paul
hes
bene
a
man
much
exercised
in
praier
partlie
for
himselfe
,
partly
for
others
.
And
certainelie
a
Minister
in
his
calling
should
be
much
exercised
in
prayer
,
not
for
himselfe
onlie
,
but
for
the
people
he
hes
adoe
with
,
night
and
day
▪
Prayer
〈…〉
and
not
for
the
fashion
,
but
with
feruencie
.
Then
note
two
properties
in
praier
The
first
in
respect
of
the
tyme
,
Praier
would
haue
a
instantnesse
and
continuance
:
〈◊〉
must
not
be
one
word
and
away
:
no
but
it
must
be
〈…〉
night
and
day
.
Then
againe
,
Prayer
would
haue
an
〈…〉
Be
instant
in
tyme
:
be
feruent
and
earnest
〈…〉
if
it
haue
not
feruencie
it
is
little
we
use
it
is
〈…〉
on
seem
morning
to
euening
〈◊〉
thy
beeds
without
〈…〉
in
the
heart
,
al
is
vaine
.
Then
againe
feruencie
without
〈◊〉
is
but
a
vaine
blast
and
will
blaw
away
.
So
if
thou
wouldst
pray
to
God
,
and
wo●ldst
haue
him
to
heare
thee
(
for
he
of
purpose
holdes
backe
his
eye
to
make
thee
instant
and
earnest
)
pray
earnestlie
and
not
for
the
fashion
.
And
when
thou
commest
before
that
Majestie
,
present
thy selfe
with
an
ardent
desire
of
that
that
thou
crauest
:
wilt
thou
compeare
before
him
,
and
not
desire
that
thing
thou
crauest
'
so
thou
scornest
him
.
Now
the
th●●d
thinge
in
this
verse
is
,
that
he
might
see
their
face
:
and
that
to
this
end
,
that
he
might
fill
out
that
which
was
inlacking
in
their
faith
.
It
may
be
demanded
,
Coulde
not
their
faith
be
supplyed
without
Paule
,
that
is
,
without
his
ministrie
?
was
it
not
eneugh
that
Paul
had
once
grounded
them
in
their
faith
,
and
reuealed
to
them
the
counsell
of
God
?
No
,
marke
this
:
No
increase
,
no
growing
in
the
faith
of
Iesus
Christ
without
this
ministrie
.
In
plaine
wordes
,
contemnest
thou
it
,
thou
shalt
neuer
grow
one
inche
in
faith
,
but
thou
shalt
goe
backward
.
It
is
true
,
it
is
God
that
giues
thee
the
increase
and
growth
,
Increase
of
faith
onelie
by
the
ministrie
.
1.
Cor.
3.
7.
but
it
is
as
true
,
he
giues
no
growth
in
faith
and
grace
,
but
by
the
ministry
.
God
giues
the
growth
to
the
corne
,
but
if
the
corne
be
not
wattred
with
raine
which
is
the
ordinarie
meane
thereto
,
the
corne
will
not
grow
.
So
if
thou
be
not
continuallie
wattred
with
this
ministrie
,
thou
shalt
not
growe
,
(
I
saye
ordinarelie
and
not
extraordinarelie
.
)
The
Lord
let
vs
see
the
miserable
estate
we
are
into
through
contempt
of
the
ordinare
meane
that
the
Lord
hes
appointed
.
Paul
Ephes.
4.
11.
sayes
When
the
Lord
past
vp
to
heauen
,
he
gaue
some
to
be
Apostles
,
some
to
be
Prophets
.
&c.
And
how
long
is
it
needfull
that
this
ministrie
shold
abide
with
thee
?
for
a
day
,
a
month
a
yeere
,
or
twentie
yeeres
?
No
,
it
is
not
eneugh
but
it
must
abide
with
thee
ay
vntill
thy
breath
go
out
,
and
vntil
thou
giuest
vp
the
last
gaspe
:
thou
hast
ay
neede
of
the
gospell
.
Therefore
the
Apostle
in
that
place
he
limites
the
time
,
while
ye
come
altogether
to
the
vnitie
of
the
faith
,
and
vnto
the
perfite
man
in
Christ
.
When
commest
thou
to
that
perfite
man
?
Not
so
long
as
life
is
in
thy
lippe
.
So
thou
hast
need
of
the
ministrie
so
long
as
thou
liuest
.
But
in
deede
when
all
thy
senses
goe
away
,
when
speaking
and
hearing
go
away
;
then
the
ministrie
leaues
thee
,
&
thou
feellest
a
sense
of
these
things
that
thou
heardst
before
:
but
if
thou
lay
not
to
thine
eare
to
heare
in
time
,
thou
shalt
neuer
see
them
.
Brethren
,
ye
will
wonder
at
this
earnest
desyre
he
had
to
see
them
:
Might
not
the
sending
of
Timothie
,
and
wryting
of
this
Epistle
satisfie
him
?
No
,
he
thinkes
he
can
not
doe
them
that
goode
that
he
would
vntill
he
see
them
and
speake
them
,
and
that
for
this
purpose
to
fill
out
then
faith
.
Well
brethren
,
when
once
Sathan
gets
a
seuering
of
the
pastor
from
the
people
it
is
hard
to
get
them
together
againe
.
Do
what
Paul
could
do
,
he
could
not
meete
with
these
Thessalonians
:
For
he
sayes
,
Sathan
held
him
away
when
he
would
haue
bene
at
them
.
Then
ye
see
,
the
remedie
against
Sathan
to
stay
his
course
is
prayer
,
and
instant
prayer
night
and
day
.
Presence
of
the
Pastor
verie
powerful
.
But
to
the
purpose
:
There
is
much
in
the
presence
of
him
who
hes
the
grace
of
God
in
him
,
for
augmenting
the
faith
and
grace
of
God
in
men
:
his
message
will
do
much
,
but
his
presence
will
do
more
:
the
lyuelie
voice
of
man
will
be
more
effectuall
,
nor
the
written
word
will
be
:
his
presence
will
edifie
more
nor
his
letter
.
And
so
it
is
no
small
matter
to
haue
the
presence
of
a
man
that
is
gratious
Paul
knew
this
well
,
and
therefore
he
is
so
instant
in
praying
to
haue
their
presence
.
If
the
Lord
hes
chosen
out
a
man
to
win
soules
,
there
is
nothing
in
that
man
,
but
it
will
edifie
▪
his
tongue
,
his
eye
,
his
behauiour
,
his
countenance
,
all
will
edifie
and
further
men
to
Christ
.
Now
in
the
second
part
of
this
text
he
falles
out
in
a
prayer
.
There
are
thre
parts
thereof
.
The
first
part
is
,
that
yet
God
the
Father
and
the
Lord
Iesus
should
direct
his
journey
toward
them
,
that
he
would
giue
him
that
grace
to
see
them
,
and
haue
that
mutuall
presence
.
Then
when
he
is
speaking
of
the
prayer
he
vsed
to
God
,
looke
what
fell
out
.
Showing
them
he
vsed
to
pray
instantlie
for
them
:
in
the
meane
tyme
he
leaues
off
this
narratiue
,
and
he
bursts
out
in
prayer
to
God
.
There
is
a
sodaine
change
.
Now
take
head
.
If
that
earnestnesse
and
feruencie
to
pray
be
in
the
heart
,
the
least
occasion
in
the
world
wil
walken
it
vp
,
and
make
a
man
hold
vp
his
hands
,
and
fall
on
his
knees
immediatlie
:
The
verie
name
of
ardent
prayer
will
raise
him
vp
to
prayer
:
for
as
of
the
aboundance
of
the
heart
the
mouth
speakes
,
so
the
words
in
the
mouth
will
walken
the
heart
,
if
there
be
anie
spark
of
grace
in
it
:
and
the
hart
being
walkned
the
mouth
will
fall
out
immediatly
to
prayer
.
Looke
to
thy
heart
&
mouth
both
.
Looke
that
thy
heart
be
filled
with
God
:
looke
that
godly
speaches
be
in
thy
mouth
;
for
certainlie
as
thou
speakest
so
thou
walknest
the
heart
:
speake
well
,
a
good
affection
will
rise
in
thy
hart
:
speak
euil
a
foul
affection
wil
rise
in
thy
hart
;
and
thy
words
shall
be
as
bellowes
to
blow
vp
thine
owne
heart
and
the
hearts
of
them
that
know
the
sinne
and
vncleannesse
.
To
the
purpose
;
he
prayed
:
to
whom
?
To
God
the
Father
.
To
whom
next
?
To
Iesus
Christ
the
Lord
.
He
giues
them
both
their
owne
styles
.
Christ
hes
bought
vs
with
his
bloude
,
and
so
hee
is
our
Lord
and
wee
his
seruanes
:
And
the
Apostle
sayes
,
For
this
cause
is
Christ
risen
againe
,
that
he
should
haue
,
〈◊〉
ouer
all
creatures
.
Rom.
14.
9.
Nowe
brethren
,
marke
their
styles
more
narrowlie
and
shortlie
.
God
is
a
name
of
majestie
,
but
Father
is
a
name
of
loue
.
Paul
vses
to
set
downe
the
majestie
of
God
with
loue
to
cause
vs
to
imbrace
it
.
This
style
the
Lord
,
is
a
style
of
superioritie
&
dominion
.
The
style
then
that
Paul
vses
telles
you
what
disposition
was
in
his
heart
in
praying
:
he
spoke
to
a
Majestie
,
he
spoke
to
a
Lord
:
therefore
reuerence
was
in
his
heart
.
He
spoke
to
a
louing
father
:
Disposition
of
the
heart
in
prayer
.
therefore
loue
and
homelines
was
in
his
heart
.
This
telles
vs
what
disposition
shoulde
be
in
our
hearts
is
when
we
speake
to
God
▪
In
prayer
thy
heart
shoulde
be
disposed
with
feare
and
reuerence
,
with
loue
and
homelines
.
Reuerence
and
feare
would
not
be
allone
,
for
then
it
were
a
seruile
feare
.
Loue
and
homelines
woulde
not
be
allone
;
for
then
thou
wouldst
grow
in
contempt
.
So
joyne
together
homelines
and
feare
,
loue
and
reuerence
,
and
then
in
exceeding
sweetnes
shall
follow
.
And
this
was
〈◊〉
fashion
;
and
the
fashion
of
all
the
godlie
fathers
,
and
this
should
be
our
fashion
in
prayer
.
Looke
the
persones
he
directs
his
prayer
not
to
prayes
not
to
the
father
allone
,
nor
to
the
Sonne
〈◊〉
allone
:
he
prayes
God
the
Father
,
〈◊〉
Iesus
Christ
〈◊〉
Lord
.
What
showes
this
to
vs
If
there
were
no
other
place
in
the
Scripture
▪
yet
this
declares
●●sufficientlie
vnto
vs
,
Iesus
the
mediator
is
equal
with
God
the
father
:
else
〈◊〉
had
neuer
prayed
to
him
&
joyned
him
with
that
glorious
Majestie
of
the
Father
?
Now
to
open
this
more
plainelie
to
you
.
The
Father
and
the
Sonne
are
one
in
nature
,
essence
and
substance
:
next
as
they
are
one
in
nature
,
Iesus
eternall
God
.
so
both
their
doing
is
but
one
:
that
that
the
father
does
the
sonne
does
,
and
that
that
the
sonne
does
the
father
does
also
.
In
Iohn
he
sayes
,
My
Father
workes
to
this
day
,
and
I
worke
with
him
.
Iohn
.
5.
17.
Farther
,
the
Father
workes
with
the
Sonne
,
when
he
is
incarnate
,
cled
with
our
nature
:
and
Iesus
Christ
,
God
and
man
,
being
in
our
nature
workes
together
with
the
Father
;
and
the
Father
giues
vs
all
the
graces
out
of
the
fleshlie
hand
of
Christ
the
man
:
all
the
goodnesse
that
flowes
to
thee
,
it
flowes
through
the
vaile
of
the
man-hood
of
Christ
.
Looke
their
thou
seuere
not
Christ
and
his
Father
;
and
look
that
all
thy
duetie
thou
doest
to
them
,
be
a
common
duetie
:
beleeuest
thou
in
the
one
,
beleeue
in
the
other
Ioh.
14.
1.
Praiest
thou
to
the
one
,
pray
to
the
other
:
seruest
thou
and
glorifies
thou
on●
glorifie
and
serue
both
together
:
honor
euer
the
Father
and
the
Son
together
;
for
if
thou
seuer
the
Sonne
from
the
Father
,
or
the
nature
of
the
man
from
the
Sonne
,
Father
nor
Son
shall
doe
thee
no
good
.
For
when
thou
praiest
to
the
Father
,
seuering
him
from
Christ
,
as
the
Iewes
do
;
or
to
Iesus
,
seuering
him
from
our
nature
,
thou
drawest
down
a
plague
in
stead
of
a
blessing
.
Then
joyne
all
together
in
prayer
.
Pray
to
God
the
Father
,
and
the
Son
manifested
in
our
nature
,
and
looke
in
vnto
God
the
Father
throgh
the
Sonne
.
Then
he
prayes
to
the
Father
,
and
to
the
Sonne
.
What
seekes
he
?
In
the
first
part
of
his
praier
he
seeks
,
that
his
iourney
should
be
directed
to
the.
Thessalonians
.
Prouerb
.
cha.
16.
vers.
9.
The
heart
of
man
will
dispone
his
owne
way
,
but
God
will
direct
his
steps
.
Man
will
say
,
I
will
byde
heere
to
morrow
,
and
there
other
morrow
,
and
he
will
be
at
the
fire
side
,
and
no
thought
of
God
who
hes
the
journey
in
his
hand
.
Man
dispones
his
waies
,
but
God
directs
them
.
Without
God
,
when
thou
hast
taken
all
thy
purposes
,
thou
hast
not
a
foote
to
lift
to
doe
them
:
and
if
he
giue
thee
leaue
to
lift
thy
foote
,
without
him
,
and
not
knowing
him
,
thou
shalt
not
be
able
to
set
down
thy
foote
in
the
hie
way
;
a
curse
shall
be
on
thee
,
and
thou
shalt
runne
and
ride
to
destruction
:
and
either
thou
shalt
goe
back
,
or
else
goe
to
this
side
,
or
that
side
,
and
not
in
the
right
way
.
Brethren
,
waite
ye
not
what
ye
haue
to
doe
?
When
thou
takest
any
journey
in
hand
,
thou
wilt
not
come
to
the
doore
so
soone
in
the
morning
,
but
the
Deuill
will
meete
thee
▪
and
if
Gods
Angell
doe
not
conuoye
thee
,
the
Deuill
will
conuoy
thee
.
Alas
,
haue
ye
adoe
with
fleshe
and
bloode
onelie
?
will
ye
not
looke
to
him
who
is
working
aboue
?
All
this
telles
vs
,
that
we
should
hang
on
that
holie
will
God
,
which
is
the
rule
of
all
our
doing
.
Paul
sayes
Romanes
15.
32.
I
would
be
at
you
,
if
by
any
meane
the
will
of
God
will
permit
.
Men
vses
this
prophainnes●e
in
speaking
,
as
▪
Iames
sayes
4.
13.
24.
I
will
goe
to
〈◊〉
,
and
buy
and
sell
,
&c.
But
he
sayes
to
the
,
what
art
thou
doing
?
hast
thou
thy
journey
in
thy
owne
hand
?
thy
lyfe
is
vncertaine
.
I
say
farther
then
Iames.
Suppose
thou
liue
,
what
if
he
giue
thee
not
legges
to
trauell
with
?
and
suppose
he
giue
thee
legges
,
what
if
he
curse
thy
journey
,
and
send
Satan
in
the
way
?
All
this
learnes
vs
to
haue
God
before
vs
,
and
depend
vpon
him
:
and
to
speake
with
houes
,
●f
it
please
God
,
I
will
doe
this
or
that
,
Alwayes
I
submit
my selfe
to
his
holie
will
knowing
that
whether
I
goe
or
byde
,
all
shall
be
to
my
well
and
comfort
:
Hang
on
God
.
for
there
is
no
prosperous
succes
,
except
thou
striue
to
haue
an
hart
lifted
vp
to
God
in
all
thy
doinges
.
For
all
this
world
will
vanishe
away
,
but
to
him
who
depends
on
God
,
what
euer
falles
out
al
comes
for
the
best
,
This
is
the
rule
of
the
Apostle
.
Now
the
second
part
of
the
Prayer
is
:
Seing
he
can
not
come
to
them
as
he
would
,
he
prayes
to
God
the
Father
,
and
to
the
Sonne
the
Lord
Iesus
Christ
;
that
those
thinges
he
could
not
get
done
by
his
prefence
,
the
Lord
wil
do
them
in
his
absencer
that
is
,
That
the
Lord
wold
make
them
abound
in
loue
and
charitie
,
first
among
them selues
,
and
then
among
all
men
.
The
example
he
giues
,
is
,
euen
as
I
loued
you
.
Then
when
thou
canst
not
get
that
which
first
thou
wouldst
haue
;
leaue
not
off
to
pray
for
the
next
best
.
There
are
many
that
when
they
pray
for
any
thing
,
and
cannot
get
it
,
they
leaue
off
all
praying
.
No
,
but
when
thou
canst
not
get
that
first
thing
thou
prayest
for
,
pray
for
the
second
;
it
may
be
,
if
thou
get
not
the
first
,
thou
shalt
get
the
second
:
and
well
is
the
soule
that
gets
any
peece
of
grace
.
So
when
one
thing
failes
thee
,
Loue
,
the
gift
of
god
o●ely
.
seeke
an
other
,
and
neuer
leaue
off
suting
.
Then
he
prayes
for
loue
and
charitie
.
Alas
for
loue
and
charitie
in
this
age
:
fare
well
loue
,
thou
hast
gone
away
out
of
Scotland
.
There
is
a
vaine
name
of
faith
among
vs
;
he
beleeues
,
and
she
beleeues
:
but
,
loue
which
is
the
true
witnesse
of
faith
is
gone
.
Fare
well
loue
.
These
are
the
latter
dayes
:
all
loue
is
dead
.
But
,
to
the
purpose
.
Ye
see
that
he
begges
loue
from
God
to
them
.
Then
,
it
must
followe
of
necessitie
.
As
faith
is
the
free
gift
onelie
and
growes
not
in
our
foull
stinking
nature
:
so
,
loue
and
charitie
is
the
gift
of
God
,
and
growes
not
in
nature
.
Thy
loue
by
nature
is
a
foull
stincking
selfe
loue
,
thou
hast
that
rooted
in
thy
heart
,
thou
wilt
hate
God
and
all
the
world
for
that
loue
:
and
if
thou
●akest
a
showe
of
loue
to
any
who
is
conjoyned
to
thee
,
all
it
for
thy selfe
,
and
not
for
Christ
.
Thou
wilt
loue
thy
wyfe
and
children
,
but
,
not
for
Christ
,
but
,
for
thy selfe
.
No
sinceritie
in
that
loue
.
The
Papist
will
say
,
God
commands
vs
to
loue
:
therefore
it
is
in
our
owne
hand
to
loue
,
or
not
to
loue
:
Is
this
a
faire
argument
?
But
,
I
reasone
by
the
contraire
,
out
of
this
place
.
Paul
begges
loue
at
God
to
them
;
therefore
it
followes
well
,
loue
is
the
gift
of
God
onelie
.
For
,
if
it
were
in
nature
,
whereto
should
I
aske
it
from
God
?
Marke
one
rule
.
It
is
a
foolish
thing
to
measure
the
commaund
of
God
by
the
strength
of
nature
;
and
the
strength
of
nature
by
the
command
of
God
,
and
to
reason
,
God
hes
bidden
me
doe
this
,
therefore
,
I
haue
free-will
within
my selfe
to
doe
it
;
this
reasoning
will
deceiue
thee
.
The
Lord
when
he
commaunds
thee
who
stands
in
that
Couenant
made
with
vs
in
Christ
;
with
the
verie
command
,
by
his
Spirite
he
workes
in
thy
heart
aboue
nature
the
same
thing
he
commaunds
thee
,
he
workes
that
loue
that
he
commaunds
thee
.
O
the
greatnesse
of
this
loue
of
God
.
Say
,
Lord
,
doe
that
thing
in
me
thou
bidst
me
doe
;
bid
me
doe
nothing
,
Lord
,
but
that
which
thou
workest
in
me
,
for
,
I
can
doe
nothing
without
thee
.
The
Lord
open
mens
eyes
to
see
this
.
The
next
thing
is
the
measure
of
loue
,
that
he
askes
of
God
▪
He
seekes
not
loue
in
a
small
measure
,
he
seeks
not
little
loue
,
but
aboundant
loue
.
Seeke
euer
these
spirituall
giftes
in
as
great
measure
as
thou
canst
,
seeke
aboundance
:
for
,
thou
canst
not
seek
so
much
with
thy
mouth
,
Measure
of
loue
.
nor
conceiue
so
much
in
thy
heart
,
as
the
Lord
is
able
to
giue
thee
.
His
hand
is
larger
nor
thy
heart
,
and
so
be
greedie
of
those
spirituall
graces
,
and
neuer
leaue
off
to
seeke
,
or
to
begge
,
till
thou
findst
thy
heart
running
ouer
with
grace
;
full
of
loue
,
full
of
knowledge
and
light
.
Paul
to
the
Coloss.
3.
16.
prayes
that
the
Lord
would
fill
them
with
knowledge
:
Looke
Ephes.
3.
10.
20.
Col.
1.
9.
For
,
our
perfection
standes
in
abundance
,
our
glorie
standes
in
fulnesse
,
and
our
fulnesse
goes
forward
degree
by
degree
:
There
is
nothing
in
this
life
but
a
growing
in
faith
,
in
knowledge
,
&c
,
we
are
neuer
filled
with
loue
,
knowledge
,
&c.
but
we
must
grow
peece
and
peece
,
vntill
we
see
the
Lord
face
to
face
:
and
then
we
shall
get
saciety
,
then
we
shall
be
filled
when
God
(
who
is
loue
himselfe
)
shall
be
all
in
all
thinges
.
And
therefore
grow
euer
;
get
a
peece
of
grouth
this
day
,
another
peece
to
morrowe
,
and
so
day
by
day
grow
,
vntill
thy
heart
be
filled
with
the
grace
of
Christ
.
As
thou
increasest
in
knowledge
,
so
thou
must
increase
in
loue
:
for
,
these
must
be
joined
together
,
knowledge
and
loue
.
Knowledge
is
in
the
mynde
,
and
loue
in
the
heart
.
Ye
see
how
pleasant
it
is
to
see
the
Sunne
,
but
the
light
of
the
mynde
whereby
we
see
the
Sunne
of
glorie
is
more
excellent
;
it
is
the
light
that
commeth
from
the
Lord
.
Then
joyne
thereto
the
loue
in
the
heart
,
these
two
should
answere
other
in
proportion
.
Growest
thou
in
knowledge
of
the
way
of
Christ
?
looke
thou
grow
in
loue
to
God
and
man
:
otherwayes
,
I
say
,
thy
knowledge
shall
not
auaile
thee
;
and
the
greater
knowledge
,
without
loue
grow
there-with
,
the
greater
damnation
.
Now
whom
should
they
loue
?
Loue
euerie
one
among
your
selues
,
loue
,
next
,
all
men
in
the
world
.
Loue
all
mankinde
.
Ye
are
Christians
,
loue
together
mutuallie
.
Be
ye
among
the
Heathen
,
loue
them
too
,
who
knows
not
Christ
:
loue
the
Domestickes
of
faith
,
but
loue
the
strangers
too
:
loue
the
members
of
the
bodie
of
Christ
,
but
loue
them
also
,
who
are
out
with
the
bodie
:
but
,
in
a
different
maner
.
The
words
lets
vs
see
,
the
loue
of
the
domestick
is
mutuall
.
As
thou
louest
me
,
so
I
loue
thee
:
as
the
hand
loues
the
foote
,
so
,
the
foote
loues
the
hand
.
So
among
the
members
of
Christs
bodie
,
there
is
a
mutuall
loue
.
The
band
of
loue
goes
from
my
hart
to
thee
,
and
comes
again
from
thy
hart
to
me
:
but
,
it
is
otherwaies
with
the
loue
that
reaches
out
beyond
the
body
to
strangers
:
it
is
but
a
single
loue
going
from
my
hart
,
and
not
returning
againe
from
them
.
I
loue
him
,
but
he
loues
not
me
:
I
loue
the
Iew
,
but
he
loues
not
me
:
I
loue
the
Turke
,
but
he
loues
not
me
;
because
he
is
not
conjoined
in
a
body
with
me
:
we
should
loue
them
to
saluation
.
Then
,
learne
,
we
should
not
be
narrow
hearted
in
loue
Say
not
,
I
loue
not
him
because
he
loues
not
me
:
if
Christ
had
done
so
,
when
thou
was
an
enemie
,
it
had
not
beene
well
with
thee
.
He
loued
thee
being
his
enemie
.
Loue
them
then
who
hates
thee
,
and
them
,
who
would
slay
thee
.
I
will
not
giue
a
penny
for
thy
loue
,
if
thou
loue
them
onely
who
loues
thee
.
And
this
telles
that
thou
art
a
member
of
the
bodie
,
when
thy
loue
reaches
out
with
the
bodie
to
others
.
As
Christ
loues
his
enemie
,
so
,
thou
,
if
thou
be
of
Christs
bodie
,
will
loue
thy
enemie
.
Alas
,
the
canker
of
our
nature
against
loue
.
If
thou
striue
not
to
loue
thy
enemie
and
to
get
that
rancor
of
thy
nature
slaine
,
slaine
shalt
thou
be
.
Steuin
when
the
Iewes
were
stoning
him
to
death
,
sayes
,
Lord
,
let
it
not
be
laid
to
their
charge
.
Act.
7.
60.
Therefore
,
as
thou
wouldst
haue
thy
soule
safe
,
loue
thy
enemie
.
He
layes
downe
his
owne
ensample
:
as
I
doe
you
.
He
vses
this
commonlie
when
he
bids
them
doe
any
thing
.
I
craue
nothing
but
that
ye
should
resemble
me
:
I
loue
you
,
loue
ye
others
.
There
is
a
lesson
Thou
who
wilt
bid
anie
other
doe
well
,
doe
well
thy selfe
:
wilt
thou
bid
me
loue
?
loue
then
first
,
thy selfe
,
and
loue
all
men
.
A
Pastor
who
would
teach
his
flock
to
loue
,
let
him
show
loue
first
in
his
life
and
actions
himselfe
:
otherwaies
,
he
shall
not
haue
grace
in
his
words
:
let
him
cast
himselfe
to
be
full
of
loue
,
and
then
,
his
words
shall
edifie
:
Let
him
euer
seeke
an
hartie
loue
to
their
saluation
,
and
craue
loue
to
them
,
at
the
hands
of
the
Father
,
and
Christ
Iesus
his
Sonne
.
To
whom
with
the
holie
Spirite
,
be
all
praise
,
for
now
and
for
euermore
.
AMEN
.
THE
XIII
.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
3.
vers.
13.
13
To
make
your
hearts
stable
and
vnblameable
in
holinesse
before
God
,
euen
our
Father
,
at
the
comming
of
our
Lord
Iesus
Christ
with
all
his
Saints
.
1.
THESSA
.
CHAP.
4.
vers.
1.
2.
3.
1
And
furthermore
we
beseech
you
brethren
,
and
exhort
you
in
the
Lord
Iesus
,
that
ye
increase
more
and
more
,
as
ye
haue
receiued
of
vs
,
how
ye
ought
to
walke
and
to
please
God
.
2
For
ye
know
what
commaundements
we
gaue
vnto
you
by
the
Lord
Iesus
.
3
For
this
is
the
will
of
God
,
euen
your
sanctification
,
and
that
ye
should
absteine
from
for●ication
.
IN
the
wordes
going
before
,
ye
heard
(
brethren
)
the
Apostle
makes
mention
to
the
Thessalonians
,
of
that
earnest
prayer
he
vsed
to
God
for
them
:
that
once
it
would
please
God
to
graunt
him
a
prosperous
journey
to
them
.
He
fell
out
immediatly
in
a
prayer
.
The
prayer
containes
thre
parts
:
the
first
part
is
,
that
God
the
Father
and
the
Lord
Iesus
would
direct
his
way
towardes
them
.
The
second
part
is
,
that
how
euer
it
should
fall
out
,
whether
he
should
come
to
them
or
not
,
at
Gods
pleasure
:
yet
that
they
shoulde
abound
in
loue
,
euery
one
towardes
another
,
and
not
that
onelie
,
but
in
loue
to
all
men
:
yea
,
towarde
their
ver●e
enemies
.
Now
shortly
to
come
to
our
text
.
In
the
last
verse
of
this
chapter
,
ye
haue
the
third
head
of
his
prayer
:
he
beseeches
God
to
giue
them
holinesse
;
holinesse
in
generall
,
all
kinde
of
holinesse
.
As
he
prayed
before
that
they
might
abound
in
loue
and
charitie
,
which
is
a
part
of
holinesse
:
So
now
he
prayes
they
should
haue
all
sort
of
holinesse
.
Thereafter
in
the
chapter
following
,
he
falles
out
in
precepts
of
good
maners
,
and
holie
lyfe
and
conuersation
,
and
this
he
followes
out
to
the
end
of
the
Epistle
:
sauing
onely
by
the
way
he
casts
in
one
or
two
informations
resoluing
them
of
certaine
doubtes
:
the
first
concerning
the
mourning
for
the
dead
:
the
second
concerning
the
day
of
Iudgement
and
the
comming
of
the
Lord
Iesus
.
Now
to
returne
.
He
prayes
for
holinesse
to
them
.
And
what
should
this
holinesse
doe
?
To
make
your
hearts
(
sayes
he
)
stable
and
vnblameable
before
God
.
And
at
what
tyme
?
especiallie
at
the
comming
of
the
Lord
Iesus
Christ
.
In
what
companie
should
they
be
established
with
holinesse
?
They
alone
?
No
,
but
with
all
his
Saints
:
in
that
happie
societie
of
the
Church
of
God
and
the
Saintes
.
There
is
the
effect
shortlie
of
this
thirtienth
verse
.
Then
brethren
marke
.
It
is
holinesse
,
not
a
fashion
of
holinesse
in
outward
behauiour
;
Holines
stablishes
our
harts
before
God
.
but
within
the
heart
of
a
man
or
woman
,
that
makes
them
stand
vp
in
the
presence
of
God
,
that
establishes
them
without
feare
,
terrour
,
or
trembling
when
they
stand
before
the.
Tribunall
of
a
terrible
Iudge
.
Where
there
is
no
holinesse
,
no
sinceritie
of
heart
in
man
,
but
an
heart
filled
with
foull
affections
;
full
of
vncleannesse
and
filthinesse
,
there
the
heart
dare
not
present
the
selfe
before
the
face
of
God
,
for
feare
that
wrath
come
out
from
his
angrie
face
,
and
burne
it
vp
.
The
Apostle
Heb.
12.
14.
sayes
,
Without
holinesse
,
no
man
shall
see
God
;
for
if
they
see
him
,
at
shall
be
to
their
destruction
.
When
he
looks
〈◊〉
the
heart
,
and
findes
not
holinesse
and
cleannesse
there
;
his
looke
shall
destroy
the
heart
,
and
he
shall
make
it
tremble
and
shake
at
his
presence
.
Brethren
,
many
hes
experience
of
an
euill
conscience
:
vncleannesse
makes
euer
an
euill
conscience
:
and
a
man
with
an
euill
conscience
is
not
able
to
stand
in
the
sight
of
God
.
There
is
not
an
vncleane
body
but
he
findes
this
in
experience
.
They
runne
euer
to
some
hole
and
cannot
abide
the
holie
sight
of
God
:
he
is
holie
,
thou
vnholie
:
he
looks
throgh
thee
,
thou
canst
not
abide
his
sight
.
Now
it
is
true
our
compearance
before
God
and
his
Tribunal
,
shall
stand
in
the
righteous
merits
of
Christ
Iesus
,
&
except
we
be
cled
with
that
perfit
righteousnesse
of
Christ
,
imputed
to
vs
by
faith
,
ther
is
no
slanding
for
vs
.
Rom.
5.
1.
But
it
is
as
true
,
if
thou
findst
not
again
in
some
measure
some
holinesse
and
cleannesse
inherent
in
thy self
;
thou
shalt
neuer
stand
before
God
:
for
where
the
righteousnesse
of
Iesus
is
,
wher
remission
of
sins
is
in
any
man
,
there
of
necessitie
must
be
some
measure
of
holinesse
&
purenesse
of
life
in
him
also
.
If
thou
be
justified
by
the
fre
mercy
of
God
in
Christ
,
of
necessitie
thou
must
be
sanctified
&
must
haue
some
spark
of
godlinesse
in
thy selfe
:
for
those
whom
he
hes
justified
,
he
also
hes
sanctified
.
So
when
euer
a
man
hes
the
justice
of
Christ
imputed
vnto
him
,
of
necessitie
he
must
haue
a
share
of
this
justice
inherent
in
himself
:
wants
he
a
part
of
this
holinesse
,
brag
as
he
will
,
he
hes
no
cleannesse
throgh
the
blood
of
Christ
.
Iames
sayes
,
If
thou
hast
faith
,
let
me
se
it
thy
works
.
2.
18.
If
any
by
grace
be
sanctified
in
Christ
,
let
them
vtter
it
in
some
measure
in
works
:
otherwaies
they
lie
.
So
this
holds
sure
.
No
standing
to
vs
before
God
,
except
there
be
holinesse
in
vs
.
Now
the
stiles
are
to
be
marked
in
the
text
which
are
giuen
to
God
;
First
he
is
called
God
:
then
our
Father
.
The
name
of
God
,
a
name
of
Majestie
and
of
great
glorie
.
The
name
of
Father
,
a
name
of
homelinesse
and
louingnesse
.
Marke
it
.
If
God
were
nothing
else
to
vs
but
God
,
that
is
to
say
,
but
an
high
Maiestie
,
full
of
all
glorie
:
if
that
Majestie
dimmitted
not
himselfe
to
be
a
louing
Father
to
vs
through
Iesus
,
there
were
no
standing
for
vs
before
him
,
our
heart
durst
neuer
present
the
selfe
before
him
.
A
sinne
is
not
able
to
looke
vpon
God
,
as
he
is
God
onelie
,
in
Majestie
,
Honour
,
Glorie
and
Iustice
.
No
,
the
whole
Majesties
of
the
world
dare
not
face
him
as
he
is
God
onely
.
All
our
compearing
before
him
is
,
because
,
as
he
is
God
in
Majestie
and
glorie
:
so
in
Christ
he
is
become
a
louing
Father
to
vs
:
and
if
we
receiue
not
the
Spirite
(
that
is
called
the
Spirite
of
adoption
,
testifying
to
our
spirite
,
that
he
is
become
our
Father
in
Iesus
Christ
,
and
we
are
adopted
in
Christ
;
and
therefore
opens
our
mouthes
to
cry
Abba
,
Father
)
we
would
neuer
haue
a
face
to
looke
to
him
,
nor
a
mouth
to
speake
to
him
.
And
so
as
he
is
become
a
Father
to
vs
in
Christ
,
so
craue
that
thou
mayst
get
that
Spirite
of
adoption
,
that
thy
mouth
may
be
opened
wide
,
with
sweetnesse
,
to
cry
,
Abba
,
Father
Moreouer
,
these
very
stiles
learns
vs
,
how
our
harts
should
be
disposed
when
we
come
and
stand
before
him
,
euen
heer
in
his
congregation
,
&
church
,
where
his
presence
is
.
(
We
are
now
in
his
sight
and
presence
.
)
He
is
a
God
in
Majestie
;
A
Majestie
would
haue
feare
and
reuerence
.
So
ther
is
the
first
thing
,
stand
before
this
Majesty
of
God
in
feare
and
reuerence
.
Then
there
must
be
more
then
this
:
he
is
a
Father
,
and
therefore
,
thou
shouldst
loue
him
:
so
thou
shouldst
both
reuerence
and
loue
him
together
:
If
these
two
be
together
,
they
shall
mak
thee
to
be
in
good
temper
to
stand
before
God
.
Now
come
to
the
time
when
the
hart
shal
be
established
.
It
is
,
at
the
comming
of
our
Lord
Iesus
Christ
.
It
is
true
brethren
,
euen
in
this
life
,
before
that
glorious
appearing
of
Christ
,
we
stand
before
God
in
holinesse
,
and
our
hearts
are
established
before
him
without
rebuke
in
a
manner
:
and
euen
now
at
this
present
time
,
who
euer
they
be
who
hes
holinesse
in
their
hearts
,
they
finde
,
in
effect
,
their
harts
standing
in
his
presence
;
when
they
looke
to
that
face
of
his
Majestie
shining
in
the
Gospell
,
with
the
eye
of
faith
,
the
heart
is
established
before
the
face
of
God
,
and
God
is
pacified
,
and
beholds
them
in
quietnesse
.
Let
all
men
discend
in
their
hearts
,
and
if
they
haue
holinesse
,
I
assure
them
they
will
haue
peace
and
quyetnesse
in
the
hart
,
when
they
think
on
him
,
Then
this
is
true
.
Euen
in
this
life
before
the
great
day
,
we
stand
before
him
established
in
holinesse
:
but
it
is
as
true
,
so
long
as
we
liue
in
this
life
,
ther
is
euer
a
peece
of
vnquyetnes
in
the
harts
of
the
most
godlie
:
and
there
are
none
of
vs
who
can
find
so
peaceable
an
heart
before
God
,
as
we
should
haue
.
There
is
euer
so
long
as
we
liue
heere
a
peece
of
euill
conscience
for
sinne
.
The
cause
is
,
because
so
long
as
we
liue
he●r
,
we
are
but
holy
in
a
part
and
that
in
a
verie
sober
part
:
sinne
leaues
vs
neuer
,
and
therfore
the
prick
in
the
conscience
for
sinne
leaues
vs
neuer
,
And
where
this
euill
conscience
is
,
there
must
euer
be
a
peece
of
feare
and
terrour
to
stand
before
that
heauenlie
presence
.
But
when
the
Lord
shall
come
in
that
latter
day
,
which
is
called
the
day
of
judgement
,
when
Christ
shall
appeare
in
that
great
day
,
the
heart
of
the
godlie
shall
be
established
before
him
,
without
any
feare
or
terrour
.
If
thou
be
one
of
the
chosen
of
God
,
thou
shalt
stand
before
the
face
of
God
,
with
an
heart
in
peace
,
without
any
terrour
.
(
But
ô
how
great
shall
the
feare
of
the
heart
of
the
wicked
men
be
?
)
the
cause
is
,
because
thou
shalt
not
so
soone
see
the
face
of
the
Lord
Iesus
,
that
faire
glorious
face
,
but
as
soone
in
the
moment
of
thy
resurrection
,
thou
shalt
be
transformed
in
a
perfite
holinesse
,
both
in
body
and
soule
.
And
therefore
the
Apostle
sayes
.
Philip.
3.
21.
When
we
shall
see
him
,
We
shall
be
transformed
,
and
this
vyle
body
of
ours
,
shall
be
made
conformable
to
his
glorious
body
,
and
when
we
shall
see
him
,
we
shall
be
made
like
him
in
glorie
and
holinesse
,
without
any
spot
or
wrinckle
,
or
any
part
of
deformitie
in
bodie
or
soule
.
What
then
is
it
,
that
puts
this
terrour
in
our
heart
to
stand
before
God
?
Onely
sinne
.
So
when
all
sinne
shall
be
taken
away
,
all
feare
shall
be
taken
away
.
Then
,
seeing
there
is
no
perfite
quyetnesse
vntill
we
see
him
;
why
should
not
our
desire
be
to
see
him
?
wherefore
should
all
this
feare
be
of
this
latter
day
,
seeing
thou
wilt
neuer
be
established
in
heart
,
nor
get
thy
full
glorie
vntil
his
comming
at
that
day
?
thy
blessednesse
shall
be
perfite
there
.
I
finde
in
the
Scripture
the
perfection
of
all
graces
differred
vntill
that
time
.
Ye
shall
finde
no
grace
,
Perfection
of
al
graces
differred
til
the
●utter
day
.
but
the
perfection
thereof
is
remitted
vntill
that
day
.
Paul
in
the
same
Epistle
.
2.
chap.
19.
vers
.
My
joy
is
in
the
sight
of
God
,
and
of
Iesus
Christ
,
at
his
comming
:
He
gets
not
perfection
of
joy
,
vntill
he
come
.
And
therefore
he
will
not
promise
to
the
Thessalonians
their
joy
vntill
that
day
;
no
perfection
of
grace
,
mercie
and
peace
,
vntill
God
put
an
end
to
sinne
,
to
death
,
and
wickednesse
.
Looke
then
if
we
should
long
for
that
latter
day
;
we
looke
heere
and
there
for
this
thing
and
that
thing
;
but
who
lookes
for
that
comming
of
the
Lord
?
Alas
,
if
we
knew
what
grace
and
joy
Christs
comming
brought
to
vs
,
we
would
looke
for
nothing
so
much
,
as
for
his
comming
.
We
are
earthlie
,
and
therefore
all
our
lookes
are
for
earthlie
thinges
:
we
are
not
spirituall
,
and
so
we
cannot
looke
for
that
spirituall
grace
.
The
Lord
prepare
vs
to
looke
for
,
and
desire
that
glorious
comming
.
All
these
earthlie
thinges
goes
away
;
Heauen
onelie
abydes
.
What
foolishnesse
is
this
,
seeing
we
are
subject
to
mortality
,
that
we
should
set
our
hearts
on
this
world
:
our
dwelling
must
not
be
here
;
but
in
Heauen
in
endliesse
joy
.
Seeke
it
earnestly
therefore
.
Now
in
the
end
of
this
verse
he
telles
vs
in
what
company
,
and
with
whom
we
shal
be
established
in
holinesse
before
God
:
thou
shalt
not
be
holy
thy selfe
alone
:
thou
shalt
not
be
an
a
per
se
in
holinesse
,
doe
as
thou
wilt
,
either
shalt
thou
be
in
a
societie
,
in
a
companie
with
many
more
nor
thou
;
All
graces
in
the
societie
of
the
sants
or
else
thou
shalt
neuer
be
holie
,
nor
see
the
face
of
God
.
This
is
plaine
.
Either
thou
shalt
be
in
the
Church
,
which
is
the
communion
of
the
Saintes
of
God
,
or
else
thou
shalt
neuer
see
Gods
presence
.
He
will
leape
out
of
it
at
this
side
,
and
he
at
that
side
;
but
if
thou
come
not
in
again
in
that
same
societie
(
yea
,
and
to
the
number
of
this
church
and
of
the
Saintes
that
professes
Christ
this
day
in
Scotland
)
thou
shalt
neuer
see
Gods
face
.
All
blessinges
,
grace
,
mercie
,
and
peace
euerlasting
before
God
is
in
the
companie
of
the
Church
,
that
professe
the
truth
and
puritie
of
the
Gospell
of
Christ
:
not
in
the
company
of
them
,
who
will
take
the
name
of
a
Church
,
or
that
false
Church
,
the
Romane
Church
.
So
let
him
who
will
stand
with
holinesse
in
the
number
of
the
Saintes
▪
seuere
from
Babylon
,
or
else
he
shall
be
partaker
of
the
judgement
.
So
(
brethren
)
to
come
againe
,
ye
shall
not
read
in
the
Scripture
of
any
grace
giuen
to
any
man
,
but
ye
shall
finde
that
it
is
giuen
to
him
as
a
member
of
that
bodie
,
as
one
of
the
Saintes
,
in
the
societie
of
the
Saintes
.
In
the
first
to
the
Ephesians
verse
18.
speaking
of
the
riches
of
the
glorie
of
the
inheritance
of
Heauen
;
he
sayes
,
thou
shalt
neuer
get
it
but
among
the
Saintes
.
Then
againe
he
sayes
,
chap.
3.
vers.
18.
Who
shall
vnderstand
the
loue
and
charitie
of
God
?
None
but
they
that
are
in
the
societie
of
the
Saintes
.
No
light
,
mercie
nor
knowledge
of
God
,
but
to
them
that
stands
knit
vp
as
members
in
the
bodye
of
Christ
:
ye
see
,
cut
off
a
member
of
the
body
and
cast
it
away
;
no
sap
can
follow
from
the
body
to
it
:
So
,
if
thou
be
cut
off
from
the
number
of
the
Saintes
,
who
are
the
Church
of
God
,
thou
shalt
neuer
get
any
grace
of
Christ
.
Now
to
the
next
chapter
.
In
the
fourth
and
fift
chapters
followes
the
last
part
of
this
Epistle
,
containing
the
doctrine
of
maners
,
exhorting
to
holinesse
of
lyfe
,
and
godlinesse
.
But
to
the
wordes
.
He
sayes
,
And
furthermore
,
As
he
would
say
,
all
is
not
tolde
:
I
will
tell
that
which
rests
,
which
is
the
doctrine
of
maners
,
precepts
of
godlie
lyfe
and
conuersation
.
When
we
haue
teached
all
the
yeere
ouer
;
when
we
haue
tolde
you
the
doctrine
of
justification
,
sanctification
,
&c.
so
long
as
there
is
no
speaking
of
a
godly
lyfe
and
conuersation
;
and
so
long
as
we
haue
not
tolde
you
,
how
ye
should
lead
your
lyfe
;
there
is
euer
something
behinde
vnspoken
of
.
Neuer
a
full
and
perfite
preaching
,
wher
there
is
nothing
spoken
of
a
good
or
of
an
euill
lyfe
and
conuersation
.
For
▪
there
is
such
a
necessitie
laid
on
men
and
wemen
in
this
world
,
that
all
serues
for
nothing
,
except
they
liue
a
good
&
holy
life
:
Thy
profession
of
loue
,
righteousnesse
,
mercie
,
&
all
the
rest
is
but
vanitie
and
winde
,
if
thy
conuersation
toward
thy
neighbour
be
not
aunswerable
to
thy
profession
:
it
is
a
shame
to
thee
to
speake
of
Christ
,
of
holinesse
,
of
righteousnesse
,
of
life
euerlasting
,
except
thou
liue
conforme
thereto
.
And
therefore
,
ye
shall
neuer
read
any
Epistle
of
Paul
,
but
euer
when
he
hes
spoken
of
faith
,
justification
,
&c.
then
in
the
end
he
subjoynes
precepts
charging
vs
to
liue
a
godlie
lyfe
.
And
more
then
this
;
Trow
ye
,
in
the
end
,
at
Christs
comming
to
judgement
,
that
the
pretence
of
faith
or
righteousnes
will
be
sufficient
to
thy
eternal
saluation
.
No
,
but
we
must
liue
holie
:
for
,
al
the
blessinges
of
God
in
Christ
tends
to
this
end
that
we
may
liue
holie
:
yea
,
this
is
the
end
of
election
it selfe
.
Ephes.
1.
4.
Paul
sayes
.
We
are
chosen
from
all
eternitie
that
we
should
be
holie
.
Then
we
should
liue
soberlie
and
justlie
with
our
neighbour
.
Tit.
2.
12.
And
therefore
either
cast
away
profession
of
Christianitie
,
and
heare
neuer
a
word
of
faith
,
righteousnesse
,
&c.
or
else
striue
to
liue
conforme
thereto
.
This
in
generall
.
Now
to
the
wordes
.
I
beseech
and
exhort
you
,
and
that
in
the
Lord
Iesus
Christ
.
What
exhorts
he
?
that
they
increase
more
and
more
in
godlie
lyfe
and
conuersation
.
As
for
the
forme
of
your
going
forward
,
I
haue
tolde
you
the
forme
.
how
ye
should
walke
in
this
world
;
walke
conformable
thereto
.
The
words
would
be
well
marked
,
I
beseech
and
exhort
you
,
sayes
he
,
in
the
Lord
Iesus
.
He
might
haue
well
said
,
I
command
you
;
as
wrytting
to
Philemon
vers.
8.
9.
he
sayes
,
When
I
might
command
thee
,
in
the
name
of
Iesus
:
yet
,
rather
,
for
loues
sake
,
I
pray
thee
.
Loue
turnes
the
command
in
a
prayer
.
All
doctrin
that
comes
from
any
person
must
come
of
loue
,
or
else
it
is
deare
of
the
hearing
.
Now
he
showes
his
loue
,
in
speaking
;
for
the
wordes
comes
from
the
heart
,
and
so
among
al
the
rest
of
the
wayes
,
whereby
he
vtters
the
loue
he
had
in
his
heart
,
this
is
one
,
when
precept
and
commaund
is
turned
ouer
to
requeesting
.
When
he
may
commaund
he
will
not
,
but
he
turnes
it
ouer
and
exhortes
.
Ye
may
marke
this
verie
oft
in
the
Epistles
of
Paul
.
Now
the
wordes
are
dowbled
:
He
is
not
content
to
say
,
I
beseech
you
:
but
he
sayes
also
,
I
exhort
you
.
There
is
no
word
lost
heere
.
This
doubling
of
the
wordes
testifies
of
the
earnestnesse
that
was
in
his
heart
to
haue
this
people
going
forward
in
this
godlie
life
:
and
consequentlie
of
the
necessitie
that
lyes
on
euerie
one
of
vs
,
to
liue
holie
in
this
life
.
For
,
where
there
is
no
necessitie
,
why
should
a
man
be
earnest
?
but
seeing
there
is
a
necessitie
lying
on
all
people
,
that
either
they
must
liue
a
godlie
life
in
this
worlde
,
or
else
be
damned
,
woe
to
that
Pastor
that
is
no
busie
to
stirre
vp
the
people
to
liue
godlie
and
holilie
.
As
there
is
a
necessitie
in
them
to
liue
holie
;
so
,
there
is
a
necessitie
in
him
to
charge
them
to
liue
holie
.
And
therefore
,
blame
not
the
Pastor
to
be
busie
,
eyther
to
pray
,
admonishe
,
or
otherwayes
to
correct
,
and
to
reproue
sinne
.
For
,
he
hes
a
necessitie
laid
on
him
,
vnder
the
paine
of
damnation
,
to
pushe
you
forward
to
Heauen
.
For
the
Lord
Iesus
sake
,
that
is
,
as
euer
they
woulde
looke
for
mercie
and
grace
at
Iesus
hand
;
as
he
would
say
,
if
ye
liue
wel
,
ye
shall
finde
him
to
be
a
merciful
God
:
otherwaies
,
if
ye
liue
euill
,
to
be
a
terrible
judge
to
you
.
This
is
some
seueritie
against
them
.
Sweetnesse
and
sharpnesse
must
be
joined
together
,
thou
must
be
moued
to
thy
duetie
,
partlie
by
sweetnesse
,
&
partly
by
sharpnesse
:
therfore
,
with
his
request
he
joines
this
so
weghty
an
obtestation
;
&
this
is
a
common
custome
to
this
Apostle
.
2.
Cor.
10.
1.
More
,
this
telles
that
howbeit
a
man
vse
prayer
and
faire
wordes
where
he
might
command
,
yet
,
we
should
not
abuse
his
lenitie
and
patience
;
for
,
if
thou
meete
lenitie
and
patience
with
disobedience
,
it
shall
bring
on
a
greater
judgement
:
nor
if
he
had
vsed
threatning
and
seueritie
.
The
greater
lenitie
that
a
man
vses
to
thee
to
winne
thee
;
if
thou
wilt
not
be
winne
,
the
greater
shall
be
thy
condemnation
,
and
thou
heapst
on
coales
on
thy
owne
head
.
Now
what
is
this
he
exhorts
them
to
?
That
they
euer
ease
more
and
more
.
That
they
goe
forward
still
on
with
instantnesse
,
vntill
they
come
to
the
mark
:
for
,
this
course
of
holinesse
hes
a
faire
end
.
Brethren
,
there
is
no
standing
for
vs
in
this
course
of
Christianitie
and
holinesse
of
life
.
When
thou
enterst
once
in
the
way
,
stand
not
there
.
A
man
will
begin
and
runne
on
till
euening
,
and
then
set
down
his
staff
and
rest
him
:
but
we
must
ay
runne
,
sleeping
,
waking
,
eating
,
drinking
,
&c.
ay
forward
:
there
is
not
an
halfe
houre
granted
thee
,
no
,
not
so
much
tyme
as
to
looke
ouer
thy
shoulder
to
rest
thee
,
but
ay
thou
ought
to
haue
thy
eie
on
the
marke
.
And
when
thou
runnest
,
striue
,
not
onely
to
ouerrunne
them
that
runnes
with
thee
:
but
more
,
the
words
meanes
,
that
thou
shouldst
ouerrunne
thy
owne
selfe
;
if
thou
runnest
fast
this
day
,
runne
faster
to
morrow
,
and
ay
prease
to
run
forward
,
and
when
thou
art
lying
on
dead-bed
,
runne
fastest
then
,
and
so
shalt
thou
finde
exceeding
great
comfort
in
thy
running
.
The
Lord
hes
bidden
thee
run
,
and
cryes
out
of
Heauen
,
Run
as
thou
wouldst
saue
thy selfe
.
What
is
the
Pastors
office
?
Paul
when
the
Thessalonians
are
running
out
before
him
,
he
cryes
,
Runne
:
ye
are
in
the
rinke
,
runne
forward
,
excell
your selfe
,
runne
out
before
your selfe
vntill
ye
come
to
the
end
of
the
rinke
.
This
is
the
office
of
the
Pastor
,
to
cry
behinde
you
when
ye
are
running
:
and
this
shout
of
the
Pastor
behinde
the
people
,
when
they
are
in
the
rinke
,
is
so
needfull
,
that
except
he
cry
continuallie
,
Run
out
and
excell
,
they
shall
linger
and
ly
down
.
That
all
the
world
may
see
the
great
necessitie
we
haue
,
to
haue
this
ministrie
continuallie
crying
in
our
●are
,
runne
,
runne
.
Would
to
God
we
could
let
the
necessitie
of
this
cry
(
to
runne
)
to
sinke
in
our
harts
that
we
might
obey
it
.
If
ye
would
be
safe
,
haue
pleasure
in
this
cry
,
and
runne
on
identlie
,
vntill
ye
come
to
the
high
prease
of
our
calling
.
Now
followes
the
forme
and
manner
of
this
running
forward
vntill
they
come
to
the
end
of
their
rinke
.
No
other
forme
but
the
forme
set
downe
before
,
ye
haue
receiued
of
vs
how
ye
ought
to
walke
,
and
please
your
God
.
Brethren
,
as
there
is
a
running
and
an
instant
course
craued
of
vs
,
so
we
must
run
,
not
in
euerie
sort
▪
nor
after
euerie
manner
,
but
we
must
runne
with
an
ordor
.
There
are
rules
prescryued
to
vs
how
we
should
runne
.
Order
in
running
.
The
Apostle
1.
Cor.
chap.
9.
verse
24.
sayes
,
Runne
so
that
thou
mayest
get
a
grip
of
the
crowne
.
To
Timothie
he
saies
,
ye
who
striues
,
and
wrastles
,
and
runnes
,
if
ye
striue
not
lawfullie
according
to
a
good
ordor
,
ye
shall
not
winne
.
2
Tim.
2.
5.
So
when
we
runne
,
we
must
runne
according
to
good
ordor
,
not
rashlie
,
according
to
our
owne
fantasie
,
but
according
to
the
good
lawes
of
God
.
There
is
no
well
ruled
life
on
earth
,
but
that
life
that
is
ruled
by
the
rule
of
God
.
So
we
all
running
in
this
rinke
,
must
be
ruled
by
good
lawes
.
As
Paul
besoght
them
to
runne
and
cries
,
grow
more
and
more
:
euen
so
he
giues
them
the
Lawes
to
runne
by
.
So
as
the
Minister
is
bound
to
cry
to
men
to
runne
;
so
the
word
of
God
is
giuen
to
him
to
tell
thee
thou
shouldest
runne
by
this
rule
,
or
that
rule
:
the
King
by
his
rules
,
the
counseller
in
his
own
calling
by
his
rules
:
what
man
that
euer
he
be
,
except
he
run
in
his
owne
calling
according
to
his
rules
he
shall
neuer
attaine
to
the
marke
.
And
if
the
Lord
take
away
this
word
that
telles
vs
the
rule
,
whereby
we
should
runne
,
miserable
shall
we
be
.
This
is
plaine
.
Take
this
word
out
of
the
land
,
all
shall
runne
wrong
.
Yet
there
is
one
word
heere
to
be
marked
.
He
calles
their
going
forward
walking
:
Borrowing
the
language
from
a
man
who
is
going
a
iourney
.
Ye
will
see
in
the
worde
,
many
lawes
,
many
commands
,
many
admonitions
to
put
men
forward
in
the
way
,
to
go
and
run
:
but
ye
heere
no
precept
in
the
Scripture
,
to
sit
still
,
eat
,
drink
,
and
take
thy
pleasure
,
seeing
thy
life
is
short
.
So
we
learne
,
the
Lord
bids
vs
walke
.
The
Lord
hes
not
ordained
vs
to
rest
heere
.
Whatsoeuer
calling
he
hes
giuen
thee
,
he
hes
giuen
thee
a
continuall
walking
and
trauelling
therein
,
vntill
thou
come
to
the
end
of
thy
journey
and
then
thou
shalt
rest
:
he
is
a
foolishe
bodie
,
who
will
promise
to
himselfe
rest
heere
:
if
thou
rest
before
thy
journey
be
complete
,
it
shall
be
to
thy
vtter
destruction
.
And
therefore
doe
as
he
hes
bidden
thee
;
albeit
it
be
painefull
heere
,
yet
in
the
end
thou
shalt
find
rest
.
Now
in
the
next
words
he
defines
this
(
walking
)
and
calles
it
to
please
God
.
It
is
a
paine
to
a
man
to
walke
all
day
,
from
morning
to
euening
,
and
then
to
finde
no
rest
,
nor
fruite
of
his
labor
at
night
:
but
,
I
say
to
thee
,
if
thy
walking
be
not
to
please
God
,
thou
shalt
neuer
get
any
frute
of
thy
walking
:
if
thy
walking
be
not
euer
to
please
thy
God
,
thou
shalt
neuer
get
the
right
way
,
thou
shalt
goe
like
a
doting
bodie
,
and
be
the
farther
from
that
glorious
butt
,
and
in
the
end
thou
shalt
effectuat
nothing
,
but
in
that
great
day
thou
shalt
curse
all
thy
labors
and
exercises
;
and
thou
shalt
say
,
Alas
my
labours
are
all
lost
:
I
haue
wearied
my selfe
,
and
now
I
am
no
better
.
But
if
thy
walking
be
to
please
God
,
thou
shalt
finde
a
sweetnesse
in
thy
labor
,
and
joy
in
the
end
thereof
:
And
when
that
blessed
day
of
resurrection
shall
come
,
thou
shalt
say
,
Blessed
am
I
in
my
labours
,
that
I
wrought
to
please
my
God
,
for
now
I
haue
gotten
the
butt
:
I
finde
the
frute
of
my
laboures
.
Paul
sayes
,
1.
Cor.
9.
26.
I
runne
,
but
not
to
an
vncertaintie
.
Learne
neuer
to
runne
to
an
vncertaintie
,
but
euer
runne
to
a
butt
;
effectuat
something
by
your
doing
.
The
onely
way
to
make
you
runne
well
,
is
to
please
God
.
A
Minister
,
or
any
other
in
the
world
,
who
woulde
runne
right
,
must
run
to
pleasure
their
God
,
and
then
they
shall
finde
sweetnesse
in
their
running
.
Now
well
is
the
soule
that
can
endeuore
the
selfe
to
pleasure
God
:
for
,
ther
is
no
joy
in
the
creature
,
but
when
it
is
set
to
glorify
God
night
and
day
in
this
world
:
for
,
to
this
end
are
we
set
in
the
world
.
1.
Cor.
10.
31.
and
if
we
doe
this
,
he
shal
set
vs
in
the
heauens
to
glorifie
him
.
Now
in
the
next
verse
,
he
takes
themselues
to
be
witnesses
that
he
had
set
before
them
the
preceptes
and
lawes
,
whereby
they
should
walke
in
the
journey
.
Ye
knowe
what
commandement
we
gaue
you
by
the
Lord
Iesus
.
It
is
an
happie
thing
to
a
Minister
in
his
calling
,
when
with
a
good
conscience
,
he
appeals
the
consciences
of
the
people
,
that
he
cried
to
them
and
saide
,
ô
people
I
bade
you
goe
,
I
prescriued
you
rules
to
goe
into
,
your
blood
be
on
your
owne
head
;
I
haue
discharged
a
faithfull
duetie
to
you
.
Brethren
,
what
auailes
it
vs
if
we
should
euer
preache
the
Gospell
,
if
we
be
not
saued
thereby
?
And
when
we
teache
you
the
Gospell
,
we
also
stir
our selues
forward
to
come
to
that
butt
Christ
;
our
owne
teaching
is
the
meane
whereby
we
are
saued
,
as
it
is
the
meane
whereby
ye
are
saued
.
Therefore
,
let
all
goe
forward
together
in
the
rinke
.
Now
,
in
the
verse
following
,
he
beginnes
to
set
down
to
them
the
rules
of
walking
and
going
forward
.
That
which
he
had
spoken
by
tongue
,
being
at
Thessalonica
,
the
same
thing
he
puts
in
writ
,
by
his
pen
.
It
is
a
foolish
thing
to
a
man
,
to
say
,
The
Apostle
spoke
one
thing
,
and
wrote
another
.
No
,
brethren
,
Paul
neuer
spake
one
sentence
to
confirme
any
people
,
but
it
is
registrate
to
vs
.
It
is
blasphemie
,
to
thinke
,
that
,
Paul
and
Peter
,
&c.
wrote
not
that
,
which
they
spoke
:
it
is
follie
;
for
,
there
was
no
sentence
they
spoke
pertaining
to
our
saluation
,
but
it
is
written
.
Then
,
the
rule
is
,
The
will
of
God
,
which
is
your
sanctification
.
That
is
,
that
ye
be
holie
in
your
soules
,
and
the
whole
affections
thereof
;
in
your
bodie
,
and
all
the
members
of
your
bodie
,
and
all
the
actions
of
your
members
.
So
,
he
drawes
the
whole
rules
,
which
are
to
be
obserued
in
this
course
and
rinke
,
we
haue
to
Heauen
and
life
euerlasting
,
to
holinesse
and
sanctification
.
Then
,
in
one
word
,
there
is
the
manner
,
how
thou
shalt
goe
forward
to
this
butt
.
Be
holie
,
be
holie
,
thou
must
be
holie
,
holie
in
heart
,
hand
,
mouth
,
foot
,
in
all
the
members
of
thy
body
:
separate
thee
from
the
worlde
,
which
is
full
of
sinne
,
full
of
foull
affections
,
displeasing
the
eye
of
thy
God
,
and
put
on
holinesse
.
Who
euer
they
be
,
that
goe
forward
in
holinesse
,
assuredlie
they
shall
come
to
the
marke
.
Liue
thou
an
holie
life
,
what
vocation
that
euer
it
be
in
,
assure
thee
▪
thou
shalt
come
to
the
prise
of
the
high
calling
of
God
in
Christ
Iesus
.
Philipp.
3.
14.
To
turne
it
ouer
againe
.
Busie
thy self
as
thou
wilt
,
if
that
thy
businesse
be
not
in
holinesse
,
thou
art
foolishe
,
the
faster
thou
runnest
,
thou
art
the
farther
behinde
.
Alas
,
how
many
are
there
,
who
busies
them selues
in
wickednesse
,
and
the
more
they
wearie
themselues
,
the
farther
are
they
from
Heauen
:
Blessed
are
they
,
who
can
goe
forward
to
Heauen
.
Stryue
to
holinesse
,
and
say
.
Lord
,
I
am
on
my
journey
,
I
cannot
goe
forward
,
except
I
finde
an
holie
heart
,
to
thinke
;
an
holie
mouth
,
to
speake
;
an
holy
hand
,
to
touch
:
Lord
,
sanctifie
them
,
that
I
runne
not
in
vaine
.
The
way
to
runne
holilie
,
is
to
keepe
euer
before
thy
eies
,
God
,
that
holie
one
,
in
the
face
of
Iesus
;
and
to
cry
,
O
Lord
,
guide
me
in
holinesse
:
And
I
assure
thee
,
if
thou
wilt
striue
to
liue
holilie
,
and
cry
to
God
,
to
guide
thee
in
holinesse
,
thou
shalt
come
to
that
endlesse
joy
:
But
,
if
thou
let
God
out
of
thy
eye
,
thou
shalt
perishe
.
Brethren
,
this
life
will
away
,
and
therefore
,
set
your
harts
to
run
to
that
euerlasting
life
.
Nowe
,
hauing
set
downe
the
generall
,
he
deduces
it
in
parts
,
and
the
first
part
,
he
takes
vp
,
is
cleannesse
of
the
bodie
:
as
he
would
say
,
fyle
not
the
bodie
with
fornication
;
fyle
thou
thy
bodie
with
fornication
,
thou
shalt
not
thinke
a
cleane
thought
,
speake
a
cleane
word
,
or
,
doe
any
cleane
deed
.
Surelie
,
all
sinnes
pollutes
,
and
fyles
:
The
sinne
,
that
comes
from
the
heart
,
if
it
were
but
an
euill
motion
,
it
goes
back
againe
and
leaues
a
foull
blot
behinde
it
:
a
rotten
deed
,
leaues
a
blot
behinde
it
▪
a
foull
worde
in
the
mouth
,
goes
back
,
and
leaues
a
foull
blot
in
the
hart
:
when
thou
hast
spoken
a
word
,
thou
art
not
quite
thereof
,
but
,
it
comes
back
againe
and
fyles
the
soule
.
It
goes
not
from
thee
so
lightlie
as
thou
trowest
,
no
,
it
leaues
ay
a
foull
blot
behinde
it
.
So
,
this
corruption
growes
daily
.
Brethren
,
I
tell
you
,
all
sinnes
fylles
the
bodie
:
yet
,
of
all
sinnes
,
harlotrie
especiallie
fyles
the
bodie
.
Looke
the
comparison
,
the
Apostle
vses
1.
Cor.
6.
18.
The
bodie
of
an
harlote
,
of
all
bodies
is
the
foullest
.
Alas
,
such
a
fyling
of
the
bodie
and
soule
,
followes
vpon
adulterie
,
that
it
is
wonderfull
to
tell
.
Seeing
,
therefore
,
speciall
pollution
of
the
bodie
,
followes
on
fornication
.
I
beseech
you
,
(
as
ye
would
present
your selfe
before
God
in
cleannesse
)
abstaine
from
harlotrie
:
An
harlot
will
trauell
long
,
ere
he
come
to
heauen
,
thy
heart
and
bodie
must
be
sanctified
,
before
thou
come
to
Heauen
.
And
so
as
thou
would
come
forward
to
Heauen
,
stryue
to
keepe
a
cleane
bodie
and
soule
to
God
;
and
speciallie
,
abstaine
from
this
vyce
of
fornication
.
Lord
keepe
vs
from
it
,
vntill
we
come
to
the
end
of
our
journey
,
that
we
may
be
presented
clean
before
christ
.
To
whom
with
the
Father
,
and
holie
Spirit
,
be
honour
and
praise
for
euer
.
AMEN
.
THE
XIIII
.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
4.
vers.
3.
4.
5.
6.
3
For
,
this
is
the
will
of
God
,
euen
▪
your
sanctification
,
and
that
ye
should
absteine
from
fornication
.
4
That
euerie
one
of
you
should
knowe
how
to
possesse
his
vessell
in
holinesse
and
honour
.
5
And
not
in
the
lust
of
concupiscence
,
euen
,
as
the
Gentiles
,
which
knowe
not
God
.
6
That
no
man
oppresse
,
o●
,
defraude
his
brother
in
any
matter
:
for
,
the
Lord
is
auenger
of
all
such
thinges
,
as
we
also
haue
tolde
you
before
time
,
and
testified
.
WE
haue
in
hand
,
Brethren
,
the
third
parte
of
this
Epistle
,
written
by
Paul
,
to
the
Thessalonians
.
In
this
part
,
ye
haue
heard
,
the
Apostle
exhortes
them
to
a
godlie
life
and
conuersation
.
This
kynde
of
doctrine
he
vses
verie
oft
,
in
the
rest
of
his
Epistles
.
The
exhortation
,
ye
heard
,
that
was
in
the
beginning
of
this
chapter
,
was
,
not
onelie
to
liue
well
,
to
walke
in
holinesse
,
but
,
also
,
it
was
,
to
excell
more
and
more
,
to
stryue
in
that
course
of
holinesse
,
euen
,
to
striue
to
ouercome
,
not
onelie
others
,
that
ranne
with
them
in
the
rinke
,
but
,
also
,
to
ouercome
themselues
:
if
they
ranne
fast
this
day
,
that
,
they
should
run
faster
to
morrow
,
and
so
,
each
day
to
increase
and
grow
.
It
is
not
eneugh
,
to
run
,
not
eu●ugh
to
striue
,
but
we
must
runne
▪
and
striue
lawfullie
,
as
he
speakes
to
Timothie
,
2.
Timoth.
2.
5.
There
are
certaine
rules
and
lawes
,
according
to
the
which
we
must
runne
in
this
present
course
.
As
touching
these
rules
according
to
the
which
we
must
runne
,
the
Apostle
showes
to
the
Thessalonians
,
he
hes
prescryued
them
to
them
alreadie
,
when
he
was
among
them
.
Nowe
in
the
text
we
haue
presentlie
red
,
hee
beginnes
to
call
the
lawes
to
remembrance
againe
,
and
to
repeate
them
to
to
them
.
(
For
what
euer
thing
he
spoke
by
worde
being
present
,
that
same
thing
in
effect
he
hes
left
behinde
him
,
registrate
in
writte
,
and
this
day
by
Gods
grace
it
is
come
in
our
hands
.
)
He
drawes
the
whole
rules
and
lawes
to
be
keeped
in
this
course
,
wherin
we
runne
to
this
butt
of
saluation
and
to
Heauen
,
to
be
partakers
of
that
glorie
:
First
to
a
generall
law
,
which
is
,
the
law
of
sanctification
and
holinesse
.
For
,
this
is
the
will
of
God
(
sayes
he
)
euen
your
sanctification
.
Thereafter
he
commes
to
the
speciall
poyntes
of
sanctification
.
The
first
is
,
the
abstaining
from
fornication
.
The
next
in
the
wordes
red
,
is
abstaining
from
doing
wrong
to
ourneighbour
,
either
by
violence
,
craft
or
deceite
.
Now
to
speake
of
the
first
,
as
God
shall
giue
vs
grace
,
and
to
take
vp
euerie
word
.
This
is
the
will
of
God
,
sayes
he
,
euen
your
sanctification
.
Learne
then
first
.
The
whole
lawes
and
rules
according
to
the
which
we
shoulde
walke
and
runne
in
this
rinke
,
wherein
the
Lord
hes
placed
vs
in
this
lyfe
,
are
resolued
in
a
generall
,
called
the
Law
of
holinesse
.
The
law
of
a
sanctified
lyfe
;
He
or
she
,
that
in
this
course
,
or
in
this
rinke
will
prease
to
be
holie
in
all
the
pointes
of
their
lyfe
,
shall
run
and
striue
(
to
speak
with
the
Apostle
)
lawfullie
:
and
running
and
striuing
lawfullie
,
in
the
end
they
shal
be
crowned
.
But
they
who
in
running
towardes
the
marke
,
stryues
not
to
an
holinesse
of
lyfe
,
they
runne
not
lawfullie
;
they
keepe
no
rule
in
their
running
.
They
runne
and
waits
not
how
;
they
are
miserable
in
their
running
.
And
as
they
runne
vnlawfullie
,
so
,
they
shall
neuer
be
crowned
with
glory
:
they
shall
runne
long
ere
they
come
to
the
marke
and
prise
of
that
high
calling
to
be
with
God
.
Then
in
the
course
of
this
life
,
in
this
rinke
which
the
Lord
hes
placed
vnto
runne
in
,
vntill
we
come
to
the
marke
of
that
glorious
resurrection
,
we
must
runne
holilie
,
keep
in
holie
heart
,
an
holie
hand
,
keepe
holie
senses
,
keepe
an
holie
foot
in
running
;
in
a
worde
,
we
must
be
holie
in
the
whole
powers
of
the
soule
,
be
holie
in
the
whole
members
of
the
bodie
,
seuer
all
from
the
pollution
of
this
world
,
dedicate
all
to
God
,
and
so
,
ye
shall
come
to
the
end
of
the
rinke
.
Now
to
goe
forward
in
the
text
.
To
moue
them
to
this
sanctification
,
and
to
embrace
this
rule
of
running
forward
to
the
marke
.
Gods
wil
a
sufficient
reason
of
our
actions
.
He
sayes
,
For
,
this
is
the
will
of
God
.
He
giues
no
other
reason
but
this
:
It
is
the
will
of
God
to
be
so
.
Howbeit
we
heare
no
word
of
any
other
reason
but
this
:
it
is
the
will
of
God
to
doe
this
worke
,
or
that
worke
,
it
should
suffice
vs
:
we
are
so
oblist
to
that
Lord
,
and
so
bound
to
his
obedience
,
that
,
if
we
know
of
no
other
reason
,
wherefore
we
should
doe
any
thing
,
but
onelie
that
it
is
his
will
,
we
should
obey
it
.
And
the
man
who
vnderstandes
it
is
the
will
of
God
when
he
is
doing
any
thing
,
and
wilclose
his
eies
,
lead
captiue
his
own
reason
,
subject
his
will
to
the
will
of
his
God
,
and
goe
and
follow
on
him
,
if
it
were
through
Hell
(
if
he
bid
thee
goe
throgh
Hell
,
go
throgh
it
,
close
thy
eyes
,
follow
on
,
howbeit
thouknowest
no
out-sight
)
surely
,
that
man
shall
get
a
blessed
ishue
,
he
shall
get
a
crowne
:
neuer
soule
was
disapointed
that
set
themselues
to
follow
God
.
Who
euer
settes
themselues
against
their
affections
to
serue
God
,
they
come
at
last
to
Heauen
.
By
the
contrary
,
when
a
man
thinks
himselfe
ouer
wise
,
and
will
not
followe
on
Gods
will
,
except
he
see
a
faire
out-sight
,
and
get
great
reasons
wherefore
he
should
doe
this
,
or
that
,
and
thinkes
it
not
eneugh
to
say
,
it
is
Gods
will
;
but
will
say
,
wherefore
is
it
Gods
will
?
The
Lord
will
let
him
followe
his
owne
will
,
and
his
will
and
reason
will
lead
him
to
destruction
.
There
was
neuer
man
whom
the
Lord
gaue
ouer
to
his
owne
will
but
he
ran
to
his
owne
destruction
.
Now
to
go
forward
.
He
comes
next
to
the
speciall
pointes
of
this
sanctification
.
There
are
sundrie
sorts
of
holinesse
,
therefore
,
he
will
lay
it
down
in
parts
,
euerie
part
thereof
in
the
owne
order
.
And
the
first
part
of
sanctification
and
holinesse
of
lyfe
,
First
part
of
sanctification
,
absteening
from
for●ication
.
he
makes
it
to
be
absteening
from
fornication
,
absteening
from
harlotrie
.
It
stands
in
keeping
of
an
holie
and
cleane
bodie
.
In
running
on
this
course
,
in
the
rinke
that
conuoyes
to
the
last
butt
,
and
life
euerlasting
,
thou
must
keepe
an
holie
person
.
But
to
marke
the
wordes
more
natrowlie
.
First
he
recommendes
abstinence
.
He
who
runnes
in
a
rinke
,
and
striues
,
sayes
the
Apostle
1.
Corinth
.
chap.
9.
verse
25.
that
man
he
is
continent
in
all
thinges
,
he
keepes
a
goode
dyet
;
ere
he
enter
in
the
rinke
he
will
dyet
himselfe
and
abstaine
from
many
thinges
which
otherwayes
he
would
vse
:
So
we
who
runnes
in
this
rinke
of
Christianitie
to
be
partakers
of
that
Crowne
;
we
must
abstaine
,
we
must
not
follow
our
appetites
,
we
must
not
put
our
hand
to
euerie
thing
our
appetite
biddes
vs
,
we
must
not
yeelde
to
the
lustes
of
the
fleshe
,
there
must
bee
abstinence
and
dyet
.
And
therefore
Paul
in
that
same
ninth
chapter
to
the
Cor.
verse
27.
showes
how
he
vsed
himselfe
in
running
,
to
be
an
ensample
to
vs
.
He
sayes
,
He
held
his
bodie
at
vnder
,
and
redacted
it
in
a
seruitude
,
and
woulde
not
let
it
be
his
master
.
Let
thou
thy
bodie
be
thy
master
,
I
promise
thee
thou
shalt
neuer
see
the
butt
.
But
to
come
more
speciallie
.
What
abstinence
must
it
be
?
He
names
it
from
fornication
.
There
are
sundrie
sortes
of
abstinence
,
which
is
requyred
of
them
that
runnes
in
this
rinke
:
but
among
them
all
,
this
is
a
speciall
,
Abstaine
from
harlotrie
,
and
pollution
of
the
bodie
with
fornication
.
Among
all
the
sinnes
that
defiles
the
bodie
and
the
members
of
the
bodie
of
anie
man
or
woman
,
harlotrie
is
the
cheefest
sinne
,
and
makes
all
vncleane
and
polluted
in
Goddes
sight
.
The
Apostle
1.
Corinth
.
chap.
6.
verse
18.
sayes
,
All
sinnes
that
a
man
committes
,
is
out-with
the
bodie
,
but
he
who
committe
:
fornication
,
he
sinnes
against
his
owne
bodie
;
he
pollutes
and
defyles
his
bodie
in
a
speciall
manner
.
Brethren
,
the
bodie
of
a
man
which
is
not
polluted
with
this
filthinesse
,
is
a
meete
bodie
to
runne
in
this
course
:
it
is
swift
and
readie
to
runne
in
this
course
:
but
if
the
bodie
be
de●yled
with
harlotrie
,
it
is
not
swift
and
meete
for
the
course
Learne
it
.
Ye
shall
see
for
common
,
a
goode
turne
falles
neuer
out
in
the
hands
of
an
harlote
:
There
is
nothing
vnder
the
Sunne
,
that
a
bodie
polluted
with
fornication
can
doe
holilie
.
As
the
person
is
vncleane
in
Gods
sight
,
so
all
thinges
he
does
are
polluted
,
yea
,
that
same
verie
action
that
otherwayes
is
goode
is
sinne
in
Gods
sight
.
Commest
thou
to
the
Church
,
and
hearest
the
preaching
,
&
if
thou
be
an
harlote
,
all
is
polluted
in
Gods
sight
.
Deale
all
that
thou
hast
to
the
poore
;
lyest
thou
in
harlotrie
,
all
is
sinne
.
So
in
a
word
,
an
harlot
can
doe
no
goode
:
and
if
he
seeme
to
doe
anie
good
,
it
is
nothing
but
sinne
in
Gods
sight
.
Looke
then
what
estate
an
harlote
is
in
.
Now
to
goe
forward
to
the
next
verse
.
He
sets
downe
the
speciall
remedie
of
this
sinne
and
vyce
,
whereby
they
may
keepe
their
bodie
from
this
pollution
.
Remedie
of
fornication
.
That
euerie
one
of
you
should
know
how
to
possesse
his
vessell
in
holinesse
and
honour
.
The
first
thing
,
that
is
requyred
heere
,
is
a
science
,
an
habite
in
doing
:
not
a
light
fassion
in
doing
;
a
doing
,
as
it
were
,
off
hand
:
but
,
a
setled
doing
,
of
a
setled
grace
in
the
heart
:
a
craft
to
possesse
and
to
keepe
the
bodie
in
holinesse
and
godlinesse
.
Thou
that
would
keepe
thy
bodie
cleane
,
thou
must
haue
an
habite
and
setlednesse
.
All
thinges
,
we
doe
in
this
life
should
come
of
a
constant
habite
in
the
soule
,
of
an
vse
and
setled
grace
in
the
hart
to
doe
well
:
For
,
as
the
thing
a
Craftis-man
does
is
of
his
craft
:
the
thing
a
Wright
does
,
is
of
the
science
of
his
craft
:
so
,
euerie
one
,
that
would
intende
to
do
well
must
haue
an
habite
and
a
grace
in
the
heart
to
doe
well
.
And
speciallie
,
he
,
that
would
keepe
his
bodie
in
cleannesse
,
looke
,
that
,
he
haue
a
craft
of
it
:
otherwayes
,
it
may
be
,
he
will
not
play
the
harlote
this
night
,
or
,
that
night
,
because
he
hes
not
the
occasion
,
but
,
the
first
occasion
offered
,
hee
shall
be
an
harlote
.
So
,
all
resolues
in
this
.
The
best
thing
in
this
world
to
bannishe
sinne
,
is
,
to
get
an
heart
setled
and
stablished
with
grace
.
Get
an
heart
once
stablished
with
grace
,
then
,
thou
shalt
not
be
moued
,
but
,
thou
shalt
stand
fast
in
all
tentations
,
and
thou
shalt
keepe
a
solide
course
:
Let
the
Deuill
,
the
worlde
,
and
all
the
enemies
of
thy
saluation
vse
all
the
tentations
to
draw
thee
away
,
thou
shalt
stand
immoueable
.
And
therefore
,
learne
the
craft
of
well
doing
,
and
get
once
the
habite
in
the
heart
,
of
well
doing
,
and
then
,
well
doing
shall
come
with
such
facilitie
to
thee
,
that
thou
shalt
maruell
thereat
.
Then
,
to
come
to
the
next
words
,
That
euerie
one
of
you
should
know
how
to
possesse
his
vessell
in
holinesse
and
honour
.
He
sayes
,
euery
one
.
He
exeemes
none
,
neither
riche
,
nor
,
poore
,
high
,
nor
,
lowe
,
but
he
bindes
euerie
one
,
of
what
ranke
so
euer
he
be
of
to
the
science
of
possessing
the
bodie
with
cleannesse
and
holinesse
.
Marke
it
brethren
.
There
are
none
priuiledged
to
be
an
harlot
:
not
a
King
,
nor
Queen
,
nor
Earle
,
nor
Countesse
,
no
none
of
no
estate
hes
this
priuiledge
,
but
all
are
bound
to
keep
the
bodie
cleane
;
and
they
who
wil
exeem
themselues
,
and
thinke
their
ranke
to
be
a
priuiledge
to
them
,
they
shall
exeeme
themselues
also
from
the
rank
of
them
who
runnes
in
this
rinke
to
Heauen
.
Thou
goest
not
so
soone
to
be
an
harlote
,
but
thou
goest
out
of
the
right
way
,
and
thou
shalt
neuer
come
to
Heauen
that
way
,
runne
as
long
as
thou
wilt
.
Now
what
should
euerie
one
know
?
Euerie
one
should
know
to
possesse
his
vessell
that
is
,
his
bodie
,
not
to
be
possessed
of
the
bodie
,
but
to
possesse
the
bodie
;
wilt
thou
be
possessed
of
the
bodie
,
and
be
a
slaue
to
it
?
and
wilt
thou
let
the
foule
affections
of
the
bodie
possesse
thee
?
thou
shalt
find
woe
in
thy
bodie
for
euer
.
Paul
sayes
,
I
holde
my
bodie
at
vnder
,
and
red●ct
it
in
seruice
,
I
will
not
let
it
be
my
Master
.
1
Cor.
9.
27.
Alwaies
the
thing
that
euerie
one
should
know
,
is
to
possesse
.
To
speake
of
this
possession
,
it
is
a
common
saying
:
it
is
no
lesse
practick
to
possesse
a
thing
after
it
be
gotten
,
nor
to
acquire
and
conquesse
it
.
Yea
,
I
say
,
there
is
greater
practick
to
possesse
that
well
which
is
gotten
,
nor
to
get
it
.
And
there
are
moe
in
the
world
,
that
can
find
the
way
to
get
it
,
nor
the
way
to
keepe
that
which
is
gotten
.
But
what
thing
is
this
they
should
knowe
to
possesse
?
There
are
many
possessions
in
the
world
,
but
among
all
possessions
the
cheef
is
,
that
a
man
possesse
holilie
his
body
,
which
is
a
vessell
to
keepe
the
soule
.
So
the
first
possession
that
euer
one
gettes
in
this
world
,
is
his
own
bodie
,
and
it
is
the
longest
possession
that
any
man
keepes
:
Thou
shalt
be
pulled
from
thy
heritage
,
lands
,
goods
and
riches
;
but
as
for
thy
bodie
,
albeit
for
a
time
thou
lay
it
down
,
yet
thou
shalt
take
it
vp
againe
▪
and
thou
shalt
possesse
it
for
euer
;
and
it
shall
either
be
an
house
to
honour
,
or
else
to
dishonour
to
thee
for
euer
.
And
so
seeing
this
bodie
is
the
first
possession
and
the
longest
we
haue
,
therefore
we
should
be
carefull
how
we
possesse
this
bodie
.
Be
not
so
carefull
how
thou
keepest
and
possessest
thy
land
,
as
how
thou
possessest
thy
bodie
.
There
are
ouer
many
that
are
so
carefull
to
possesse
their
lands
,
that
they
forget
to
possesse
their
bodies
;
and
yet
their
land
shall
they
leaue
behinde
them
.
So
the
cheefest
thing
thou
shouldst
seek
to
possesse
,
is
thy
vessel
thou
cariest
about
with
thee
.
But
,
how
should
thou
possesse
thy
vessell
?
First
,
he
showes
after
what
maner
they
should
possesse
it
,
and
then
,
after
what
maner
they
should
not
possesse
it
.
The
maner
how
to
possesse
it
is
,
with
holinesse
and
honour
.
Fy
on
thee
,
thou
wilt
keepe
thy
pot
,
or
thy
pan
cleane
to
thy
meat
,
the
vyllest
vessell
in
thy
house
,
thou
wilt
keepe
it
cleane
,
Maner
of
possessing
the
vessell
of
the
bodie
.
and
will
haue
it
washen
euerie
day
once
;
and
yet
,
thou
wilt
not
be
carefull
to
keep
cleane
that
vessell
,
that
keepes
thy
soule
.
And
yet
,
more
.
It
is
not
en●ugh
,
to
keepe
it
cleane
,
but
,
thou
must
keep
it
in
honour
.
There
are
sundrie
sort
,
of
vessels
in
an
house
,
some
vessels
to
dishonor
,
and
some
,
to
honour
.
They
that
are
euen
to
dishonour
must
be
keeped
cleane
;
but
,
they
that
are
to
honour
,
must
both
be
keeped
cleane
and
in
honour
.
Thy
bodie
,
which
is
the
vessell
of
thy
soule
,
shoulde
not
be
keeped
cleane
onely
,
but
,
in
honour
also
:
for
,
it
is
the
vessell
of
a
honourable
soule
:
Yea
,
Paul
sayes
1.
Cor.
6.
19.
It
is
the
dwelling
of
the
holie
Spirit
:
which
is
more
,
nor
thy
soule
.
Thy
body
is
dearer
boght
,
nor
al
the
vessels
in
this
earth
:
it
is
boght
with
the
precious
bloud
of
Christ
;
fy
on
thee
,
who
pollutes
and
defiles
the
bodie
,
which
is
boght
with
so
precious
a
bloude
.
Aske
some
men
and
say
to
them
;
why
defilest
thou
thy
bodie
?
He
will
answere
,
My
bodie
is
my
owne
.
But
,
I
say
to
thee
,
thy
body
is
not
thy
own
,
it
is
Christs
,
he
hes
boght
it
with
his
precious
bloude
;
if
it
be
not
Christs
,
it
is
the
Deuils
,
and
he
shall
possesse
it
in
the
end
.
And
therefore
,
seeing
,
that
bodie
of
thine
is
the
Temple
of
the
holie
Spirit
,
boght
with
the
bloud
of
Christ
,
keep
it
in
holinesse
and
honour
:
and
if
there
were
no
more
to
moue
thee
,
but
because
it
is
the
vessell
of
the
soule
,
thou
should
keepe
it
holie
and
cleane
:
For
,
an
harlots
bodie
,
as
a
priuy
,
stincks
so
in
the
nose
of
the
soule
,
that
the
soule
shall
say
,
Lord
,
if
I
were
out
of
this
stinking
bodie
:
O
,
how
much
more
will
it
stincke
in
the
nose
of
the
Lord
.
And
whosoeuer
keepes
their
bodies
cleane
,
all
that
they
haue
is
cleane
,
their
heritage
,
their
moueables
and
vnmoueables
,
all
are
cleane
and
honourable
;
but
if
thy
bodie
be
polluted
,
thou
art
foull
,
all
is
foull
:
put
thy
finger
to
thy
meate
,
it
fyles
it
;
all
that
goes
out
of
thy
body
is
foull
,
stinking
and
polluted
,
the
verie
earth
thou
goest
on
,
thou
fylest
it
with
thy
foull
feete
,
albeit
they
be
finelie
decored
,
and
it
grones
vnder
thee
,
because
thou
art
heauie
to
it
.
The
Lord
let
vs
see
this
▪
and
giue
vs
grace
to
abstaine
from
this
filthie
vice
harlotrie
.
Trowest
thou
thy
whorishe
eyes
shall
see
that
faire
glorious
face
of
God
?
No
,
no
:
they
shall
not
see
it
.
Cry
for
the
grace
of
sanctification
,
and
for
the
bloud
of
Christ
,
that
all
may
be
cleansed
,
and
thou
●n
the
end
may
win
to
the
end
of
the
rinke
,
euen
Christ
,
and
liue
in
him
,
and
be
cleansed
in
him
.
Now
to
the
next
verse
,
which
containes
the
wrong
way
of
possessing
thy
bodie
.
The
wordes
are
.
Not
in
the
lust
of
concupiscence
.
There
is
the
wrong
way
.
Weigh
the
wordes
.
Not
with
the
passion
.
The
worde
passion
signifies
a
firy
flame
,
which
breakes
out
of
the
bodie
,
inflamed
with
foull
lustes
,
which
proceedes
from
the
heart
,
and
settes
the
bodie
in
a
fire
.
The
lust
beginnes
at
the
heart
,
and
breakes
out
through
the
whole
members
of
the
bodie
,
with
extreame
passions
,
and
the
bodie
so
exercised
,
is
a
sicke
and
suffering
bodie
:
the
bodie
of
an
harlote
is
the
seekest
bodie
that
goes
;
it
is
brunt
vp
with
a
fire
within
.
The
thing
that
is
enemie
to
the
bodie
is
sicknesse
,
and
passions
.
And
therefore
,
who
euer
would
possesse
their
bodie
well
,
they
must
be
carefull
to
keep
the
bodie
from
sicknesse
and
passions
.
Now
among
all
the
sicknesses
that
can
come
to
a
man
,
the
sicknesse
of
foull
lust
is
the
worst
and
most
consuming
sicknesse
:
another
sicknesse
may
well
waste
the
moisture
of
the
bodie
;
but
,
if
thou
be
sanctified
,
the
Lorde
shall
make
it
a
meane
to
sanctifie
thee
:
And
oft
times
there
will
not
be
a
●holier
bodie
,
nor
that
bodie
,
that
is
lying
in
sicknesse
:
but
,
this
sicknesse
of
luste
,
not
onely
wastes
the
substance
of
the
bodie
,
and
dryes
it
vp
;
but
,
it
destroyes
the
holinesse
and
honour
thou
shouldest
haue
:
it
is
an
enemie
to
holinesse
.
It
is
a
sicknesse
that
will
neuer
sanctifie
thy
bodie
,
but
,
destroy
it
;
and
the
longer
thou
ly
in
that
sicknesse
,
the
fouller
and
vnholier
art
thou
.
This
is
the
nature
of
the
sicknesse
,
thou
shalt
not
onely
be
consumed
in
bodie
with
sicknesse
,
but
,
thou
shalt
lose
thy
holinesse
in
thy
soule
.
And
this
is
a
fore
matter
.
A
sicke
man
in
another
sicknesse
will
cry
to
the
Lord
,
for
comfort
,
but
,
in
the
sicknesse
of
harlotrie
,
he
will
neuer
haue
a
voice
to
cry
vnto
the
Lord
for
mercie
,
if
he
repent
not
.
So
abhorre
this
sicknesse
,
aboue
all
other
sicknesses
.
The
Lord
makes
all
sicknesses
and
deathe
to
worke
to
the
best
to
his
owne
,
but
this
sicknesse
destroyes
the
soule
and
the
bodie
altogether
.
Now
to
moue
men
to
abhorre
this
sicknesse
:
He
bringes
in
the
ensample
of
the
Gentiles
,
and
he
sayes
,
euen
as
the
Gentiles
,
who
knew
not
God
.
As
he
woulde
say
,
It
is
a
shame
to
you
to
be
like
the
Gentiles
,
among
whom
this
foull
vyce
raigne
first
.
It
is
shame
to
you
,
who
are
called
to
this
holinesse
,
to
be
lyke
these
foull
Gentiles
:
Brethren
,
a
bodie
,
who
sees
not
God
nor
Christ
,
is
a
prophaine
blinded
bodie
.
And
he
seeing
a
murtherer
,
going
before
him
in
murther
;
a
thiefe
in
thiefrie
,
he
will
follow
and
committe
the
lyke
wickednesse
:
and
so
the
blinde
following
the
blinde
,
both
falles
in
the
pit
together
.
But
he
who
hes
gotten
a
sight
of
God
,
and
a
glance
of
the
glorious
face
of
Iesus
Christ
,
in
whose
face
,
the
glorie
of
that
Majestie
shinnes
,
when
he
seeth
an
harlote
,
he
will
bee
so
farre
from
following
him
,
that
he
will
scarcelie
looke
to
him
,
but
he
will
abhorre
and
detest
him
.
For
,
in
the
light
of
the
face
of
God
,
that
a
man
sees
in
the
face
of
Iesus
Christ
,
as
in
a
faire
mirrour
,
he
will
see
the
filthinesse
and
foulnesse
of
sinne
.
None
knowes
how
great
a
sinne
the
sinne
of
filthinesse
and
blasphemie
,
&c.
is
,
but
that
soule
that
lookes
in
the
glorious
face
of
Iesus
Christ
.
That
mirrour
is
so
faire
and
glancing
,
that
,
looking
thereto
,
and
in
it
seeing
the
foulnesse
of
sinne
,
he
will
be
mooued
to
hate
and
detest
sinne
and
darknesse
.
And
I
say
,
there
are
none
who
are
truelie
illuminated
with
the
light
of
God
,
but
the
more
they
see
Idolatrie
,
harlotrie
and
sinne
,
the
more
they
deteste
them
.
It
will
neuer
giue
me
in
my
mynde
,
that
they
who
will
go
out
of
this
land
▪
and
at
the
first
hand
can
find
in
their
hart
to
embrace
and
to
kisse
Idoles
,
wer
euer
truelie
illuminated
with
that
glorious
face
of
Christ
;
for
they
that
hes
seene
the
glorious
face
of
Iesus
Christ
,
the
more
they
see
the
vani●ies
and
filthe
of
the
Papistrie
,
the
more
they
will
dispise
it
.
Fy
on
thee
that
will
jouke
and
kneele
to
an
Idoll
,
thou
neuer
saw
the
face
of
Iesus
Christ
.
Thou
,
who
wilt
follow
the
harlot
in
〈◊〉
the
murtherer
in
murther
,
the
drunkard
in
drunkennesse
,
the
chiefe
in
thift
,
thou
neuer
saw
the
face
of
Christ
.
So
,
the
grounde
of
all
mischief
,
is
this
darke
ignorance
in
the
soules
of
men
,
they
know
no
more
of
God
,
nor
the
Gentiles
did
.
Thou
who
wilt
followe
an
harlot
knowes
no
more
of
God
,
nor
a
Pagane
,
or
Heathen
.
Yet
more
I
learne
heere
.
The
cheef
vice
that
rang
among
the
Gentiles
,
was
the
vice
of
lust
.
Read
the
Histories
and
ye
shall
finde
it
to
be
true
.
Looke
the
1.
chap.
Rom.
There
the
Apostle
speakes
of
the
pollution
of
the
bodie
that
rang
among
the
Gentiles
.
Fornication
the
fin
of
the
gentiles
.
Will
ye
looke
to
murther
,
it
raignes
more
in
Scotland
nor
it
did
there
;
oppression
,
falshood
,
and
such
sinnes
raignes
more
in
Scotland
nor
euer
they
did
among
the
Gentiles
.
So
the
chiefe
sinne
raigning
among
the
Gentiles
,
was
the
pollution
of
their
bodies
one
with
another
.
Now
the
ground
of
this
,
the
Apostle
makes
the
ignorance
of
God
:
they
saw
not
,
nor
knew
not
God
,
in
Christ
,
and
therefore
,
each
one
runne
,
and
straue
to
pollution
.
Paul
Ephesians
chap.
4.
verse
18.
19
sayes
.
They
had
their
mindes
darkned
,
as
strangers
from
the
life
of
God
;
the
light
of
God
was
not
in
them
:
the
cause
was
throgh
ignorance
,
which
was
throgh
hardnesse
of
heart
:
and
when
they
had
lost
sense
and
lost
conscience
too
,
then
,
they
gaue
themselues
to
wantonnesse
,
and
to
commit
all
kinde
of
vncleannesse
,
and
that
,
with
all
greedinesse
,
A
wanton
bodie
is
greedie
of
filthinesse
,
it
will
swallow
vp
sinne
,
and
can
neuer
be
satisfied
.
In
the
1.
Rom.
he
telles
,
the
Gentiles
were
wilfullie
ignorant
,
they
would
not
know
God
,
nor
the
light
.
Such
was
the
maliciousnesse
of
their
heart
,
they
put
out
their
eies
and
woulde
not
see
him
;
they
knew
him
in
nature
:
the
Sunne
,
the
Moone
,
the
Heauens
,
all
testifies
,
there
is
a
God
.
Yet
,
the
Gentiles
,
for
all
that
sight
they
would
not
knowe
God
:
Therefore
,
the
Lord
gaue
them
vp
to
a
reprobat
sense
,
to
follow
their
owne
counsell
and
their
foull
affections
.
So
the
Apostle
telles
vs
,
that
,
the
pollution
of
the
bodie
is
the
plague
and
vengence
of
God
,
that
followes
on
impietie
;
it
is
not
onely
a
sinne
,
but
,
a
punishment
that
followes
vpon
sinne
.
When
one
wil
not
know
him
,
nor
heare
him
,
the
Lord
commonlie
plague●
that
bodie
with
the
sinne
of
pollution
.
It
is
the
plague
wherewith
the
Lord
plagues
many
of
the
Earles
houses
in
Scotland
:
It
is
the
plague
that
eates
vp
men
,
wyfe
and
children
▪
and
all
things
that
the
great
men
of
the
land
hes
:
because
the
Earle
,
the
Lord
,
the
Laird
,
the
Ladie
,
they
are
prophaine
,
they
will
not
heare
God
,
nor
know
him
.
Therefore
,
the
Lord
giues
them
ouer
to
pollution
,
to
be
a
punishment
to
their
bodie
.
The
Lord
will
a
great
deale
more
plague
vs
,
who
haue
so
great
a
light
of
God
&
knowledge
offred
to
vs
,
if
we
contemne
God
and
his
precepts
;
seeing
the
Gentiles
had
onelie
that
naturall
light
,
and
was
plagued
for
the
contempt
thereof
.
Now
,
to
go
forward
shortly
.
He
hes
done
with
the
first
point
of
holinesse
that
concernes
a
man
himselfe
,
and
his
owne
person
in
this
rinke
:
which
is
to
keepe
an
holie
bodie
,
and
specially
from
harlotrie
:
Then
,
the
next
is
,
keepe
thy
heart
and
hand
from
wrong
.
The
first
is
concerning
thy
owne
selfe
:
the
next
is
concerning
thy
neighbour
:
Sec.
part
of
sanctification
,
absteening
from
wrong
.
He
sayes
,
Let
no
m●●oppresse
,
ouercome
,
ouerhaile
,
or
,
circumveen
another
man
,
or
,
defraude
his
brother
,
in
any
matter
.
Why
?
The
Lord
is
the
auenger
of
all
such
things
.
Then
,
ye
see
the
first
,
It
is
not
eneugh
to
him
,
that
would
runne
in
this
rinke
to
Heauen
,
to
be
cleane
one
way
,
but
,
he
must
be
cleane
many
waies
.
There
are
many
who
beguyles
themselues
,
they
thinke
,
if
one
vertue
be
in
them
,
if
they
haue
one
grace
,
that
that
one
grace
will
vpset
many
vyces
and
sinnes
.
If
he
be
a
courteous
Gentle
man
,
and
haue
a
faire
behauiour
a
liberall
hand
,
he
will
thinke
,
what
matter
,
although●
be
an
harlote
in
bodie
,
this
vertue
will
hide
the
vyce
,
and
I
will
be
borne
with
?
Who
will
beare
with
thee
?
Men
may
well
beare
with
thee
,
but
,
God
will
not
beare
with
thee
.
Another
man
will
pride
him
in
abstinence
and
temperatnesse
in
mouth
,
and
otherwaies
abstaining
from
harlotrie
also
.
In
the
meane
time
,
he
will
be
an
oppressour
and
deceauer
;
and
he
will
thinke
,
that
this
one
vertue
of
temperance
will
hide
all
other
vices
.
No
,
brethren
,
the
Apostle
sayes
,
1.
Cor.
6.
verse
9.
Beguyle
not
your selues
.
He
who
suyes
,
the
harlote
shall
neuer
inherite
the
kingdom
of
God
:
he
sayes
also
,
the
greedie
auaritious
man
shall
neuer
inherite
the
kingdome
of
God
.
Iames
sayes
chap.
2.
verse
10.
He
who
sinnes
in
one
of
the
commandements
is
guiltie
of
all
.
Count
me
all
the
preceptes
of
the
commandements
ouer
;
keepe
nyne
of
them
,
breake
the
tenth
of
them
,
be
a
murtherer
,
or
,
an
harlote
;
breake
one
,
thou
art
guiltie
of
all
:
and
if
thou
repent
not
,
thou
shalt
die
,
as
well
,
as
if
thou
had
broken
all
.
I
tell
you
truelie
:
if
there
be
a
foull
affection
,
or
,
a
raigning
sinne
,
which
hes
dominion
ouer
the
bodie
,
(
as
,
for
ensample
,
If
fornication
raigne
in
thee
,
if
murther
raigne
in
thee
)
I
cannot
say
thou
hast
any
sparke
of
Regeneration
,
or
true
sanctification
;
thou
mayest
play
the
hypocrite
,
thou
in
whom
harlotrie
raigneth
,
thou
mayest
counterfait
liberalitie
:
but
,
I
say
,
it
is
no
true
liberalitie
;
for
if
this
vyce
of
harlotrie
raigne
and
rule
in
thee
,
thou
art
an
hypocrite
for
in
him
who
is
truelie
renewed
there
is
no
affection
in
the
bodie
,
but
in
some
measure
it
will
be
renewed
.
The
vyce
may
be
in
thee
,
but
looke
that
it
raigne
not
in
thee
.
No
,
let
no
man
thinke
he
hes
anie
true
grace
,
all
are
but
shadowes
of
grace
,
if
anie
sinne
raigne
in
thee
.
Now
to
marke
euerie
word
shortlie
.
Let
no
man
oppresse
,
or
,
circumveene
his
brother
,
in
any
matter
.
He
exceptes
no
man
.
The
Earle
,
the
Lord
,
the
Laird
,
beleeues
his
power
be
giuen
him
to
ouerhaile
,
to
oppressemen
.
No
,
no
,
if
thou
runnest
so
,
thou
shalt
neuer
win
to
Heauen
.
Thou
thinkst
the
Lord
hes
strengthned
thy
hand
to
oppresse
the
poore
;
no
,
not
so
,
no
man
is
exeemed
,
looke
thou
oppresse
none
,
or
,
else
,
renounce
the
name
of
Christ
;
for
,
thou
cannot
be
an
oppressour
and
his
member
.
The
word
signifies
to
climme
vp
vpon
a
bodie
and
to
tread
him
downe
.
The
second
thing
is
,
that
,
they
shoulde
not
circumveene
,
not
by
deceite
beguyle
anie
man
.
The
first
is
,
that
none
doe
violence
.
The
next
is
,
that
none
deceyue
.
The
one
as
euill
as
the
other
:
and
we
shall
finde
as
many
destroyed
by
deceit
,
as
by
violence
;
and
a
faire
clocke
of
justice
casten
ouer
deceite
.
And
in
what
thing
should
they
not
circumveene
?
In
any
manner
of
dealling
or
,
trafficking
.
The
Lord
,
so
long
as
it
pleases
him
that
we
remaine
in
this
worlde
,
hes
appointed
a
mutuall
buying
and
selling
,
otherwayes
,
we
could
not
liue
:
and
he
hes
ordained
this
buying
and
selling
to
be
so
,
that
bothe
the
parties
winne
,
the
buyer
winne
,
the
seller-winne
and
he
who
blockes
aright
,
and
deales
within
his
neighbour
;
according
to
the
word
of
God
aright
,
he
will
not
be
content
to
winne
himselfe
alone
,
No
,
the
conscience
of
him
will
say
,
and
must
say
,
I
vnderstand
,
as
I
haue
made
my
owne
vauntage
,
so
shoulde
my
brother
make
his
vauntage
also
.
But
,
alas
,
such
is
our selfe
loue
,
that
,
we
can
neuer
thinke
,
we
get
aduauntage
,
except
our
brother
get
losse
.
Alas
this
sin
is
ouer
much
vsed
in
Scotland
.
The
Lord
amend
it
.
The
Lord
is
the
auenger
of
sinne
.
And
if
in
blocking
thou
seeke
not
the
aduauntage
of
thy
neighbor
that
blocks
with
thee
with
thy
aduantage
,
thy
aduantage
shall
be
a
curse
to
thee
,
and
thou
shalt
cursse
the
time
that
euer
thou
got
that
aduantage
.
Whom
should
they
not
deceaue
?
He
sayes
,
a
brother
.
Thou
shouldst
not
beguyle
any
man
,
neither
Turke
nor
Pagane
,
much
more
shouldst
thou
beware
to
beguile
a
Christian
a
brother
,
or
sister
:
for
,
I
assure
thee
,
God
will
not
see
them
wrongde
.
The
Lord
that
is
thy
master
,
he
will
repaire
the
wrong
.
He
that
is
made
a
brother
to
the
first
begotten
of
the
Father
,
the
Lord
will
not
see
that
brother
wrongde
.
The
Apostle
1.
Corinth
.
chap.
6.
verse
8.
settes
downe
that
matter
as
a
great
indignitie
,
saying
,
Ye
doe
injurie
,
ye
doe
hurt
to
your
brother
▪
and
them
who
hes
giuen
their
names
to
Christ
,
ye
shame
your selues
to
beguyle
your
brethren
.
But
to
open
the
matter
more
deeplie
.
There
are
manie
conjunctiones
the
Lorde
hes
ordained
to
be
among
men
,
as
of
bloude
,
affinity
,
ciuile
societie
,
&c.
and
euerie
one
of
these
conjunctiones
oblishes
them
to
do
no
wrong
to
that
person
,
with
whom
they
are
conjoined
.
But
,
when
this
Christian
conjunction
commes
in
,
in
our
elder
brother
Christ
,
when
we
are
all
members
of
one
bodie
,
in
one
head
Christ
,
not
sundrie
bodies
,
as
brethren
on
earth
are
;
this
conjunction
aboue
all
conjunctiones
bindes
me
and
thee
to
deale
truelie
in
anie
blocke
we
haue
with
our
brother
.
So
,
when
thou
art
dealing
with
anie
man
,
say
this
with
thy selfe
,
he
with
whom
I
deale
is
my
brother
,
and
a
member
of
that
bodie
of
Christ
,
and
therefore
,
farre
be
it
from
me
,
to
deceyue
him
.
Alas
,
if
men
coulde
thinke
on
this
,
at
their
blocking
,
that
they
vse
to
deale
with
a
brother
in
Christ
,
and
member
of
that
bodie
,
for
all
the
worlde
they
woulde
not
set
themselues
to
beguile
their
brother
.
Many
testifies
,
by
their
deceite
,
they
are
not
brethren
in
this
bodie
,
for
,
if
they
were
brethren
indeed
,
for
all
the
world
they
woulde
not
deceaue
them
.
Now
,
there
is
heere
another
thing
.
I
see
among
all
conjunctiones
that
euer
hes
beene
in
any
societie
▪
or
,
conjunction
in
this
earth
,
the
most
powerfull
conjunction
to
keep
men
together
in
one
societie
,
and
mutuall
loue
and
concord
,
is
this
spirituall
conjunction
of
vs
in
the
Lord
:
All
the
lawes
and
conjunctions
that
euer
hes
been
in
any
commonwel
,
since
the
beginning
,
are
not
so
powerfull
to
keepe
men
in
societie
,
as
this
conjunction
we
haue
together
in
one
head
.
Marke
it
.
I
tell
you
,
if
men
and
wemen
be
not
joined
together
in
one
head
,
by
a
spirituall
vnion
,
it
may
be
there
be
a
face
of
vnitie
in
the
Countrie
:
but
no
societie
and
sinceritie
in
loue
,
except
the
Lord
be
the
binder
and
conjoiner
together
,
no
true
conjunction
.
If
Christ
be
not
the
conjoyner
and
the
binder
of
the
man
with
the
wife
,
the
father
with
the
sonne
,
no
true
conjunction
.
I
will
not
say
,
that
that
Romane
and
Grecian
Common-well
,
that
had
no
part
in
God
through
Iesus
Christ
,
had
euer
any
true
conjunction
,
or
,
sinceritie
in
loue
.
No
sinceritie
in
concorde
,
but
,
that
,
that
is
made
vp
in
Iesus
the
Lord
:
when
we
runne
all
in
,
to
be
members
of
one
bodie
,
and
he
sitting
and
joyning
vs
altogether
,
as
peeces
of
that
bodie
,
then
,
there
will
be
a
sweete
conjunction
Alas
,
ye
see
this
sweete
harmonie
and
vnitie
is
not
among
people
;
yea
,
alas
,
among
them
that
professes
Christianitie
,
greater
outcasts
,
nor
among
Turkes
,
The
cause
is
,
there
are
manie
and
ouer
manie
,
that
call
themselues
Christians
,
and
takes
vpon
them
to
be
in
the
bodie
,
that
hes
no
part
in
Iesus
,
and
hes
nothing
adoe
with
him
.
It
is
shame
,
that
,
they
should
take
this
name
vpon
them
:
for
,
it
is
true
,
if
thou
wert
a
true
member
of
that
bodie
,
thou
wouldst
not
seuere
thy selfe
from
the
rest
of
the
bodie
,
by
thy
murther
,
oppression
,
deceit
,
&c.
These
homicides
and
murtherers
does
testifie
,
men
and
wemen
are
not
truelie
conjoyned
in
this
bodie
,
but
keepes
the
name
of
Christianitie
,
without
effect
.
Now
,
he
casts
to
one
reason
of
these
two
thinges
,
saying
,
God
is
the
an●●ger
of
all
such
thinges
.
bothe
of
deceitfulusse
and
oppression
.
The
reason
is
terrible
,
and
it
telles
vs
,
God
sees
all
,
and
teaches
vs
,
that
in
this
rinke
to
Heauen
,
if
we
be
not
hedged
in
with
terrors
yea
the
best
of
vs
,
with
terrors
on
this
side
,
and
terrors
on
that
side
,
we
will
runne
out
of
the
way
.
And
therefore
,
as
God
hes
appointed
faire
promises
to
exhort
men
to
goe
forward
:
saying
Goe
forward
,
thou
shalt
get
a
faire
Crowne
:
So
,
on
the
other
part
,
knowing
faire
promises
will
not
doe
the
turne
,
he
threatens
judgements
,
saying
.
Goe
thou
out
of
the
way
,
my
vengence
shall
ouertake
thee
:
yea
,
he
does
more
,
nor
this
,
and
casts
in
greater
terrors
(
he
knowes
,
that
,
wordes
will
not
doe
the
turne
)
whiles
he
takes
an
harlote
,
as
it
were
by
the
neck
,
and
and
in
the
sight
of
the
world
,
he
will
teare
him
in
peeces
,
and
let
men
see
,
that
the
vengence
of
God
followes
on
sin
and
wil
strike
him
with
such
a
sodaine
death
,
that
men
will
feare
to
doe
the
like
.
We
see
daily
such
experience
of
Gods
judgements
:
whiles
he
will
take
an
oppressour
,
who
hes
oppressed
men
in
this
world
,
and
wil
tred
on
him
with
his
feet
,
to
terrifie
the
world
,
and
this
is
his
daily
doing
in
this
world
.
Now
,
taking
this
man
,
and
that
woman
,
now
and
then
punishing
them
,
to
let
the
world
see
,
that
,
punishment
is
for
sinne
,
and
sin
craues
judgement
:
yea
,
and
let
them
see
,
there
is
a
day
of
judgement
comming
,
when
he
wil
tak
soule
and
bodie
and
cast
them
into
hel
.
For
,
these
temporall
judgements
,
are
but
as
many
tokens
,
to
tell
vs
,
there
is
a
day
comming
,
when
all
oddes
shall
be
made
euen
.
When
ye
see
a
man
plagued
temporallie
,
stand
not
there
,
but
thinke
on
the
last
punishment
,
vnlesse
repentance
interueene
.
Ye
will
maruell
when
ye
see
a
man
running
in
wickednesse
,
that
,
the
Lord
in
our
sight
,
instantlie
strikes
him
not
:
No
,
knowe
ye
not
the
patience
of
God
?
He
is
patient
,
and
lets
men
runne
in
wickednesse
,
vntill
the
cuppe
be
full
,
and
then
,
he
powreth
out
his
wraith
and
judgement
on
them
to
the
vttermost
.
The
Lord
keepe
vs
from
his
judgements
and
wraith
,
for
Christ
his
Sons
sake
.
To
whom
,
with
the
Father
and
the
holy
Spirit
,
be
praise
and
honor
,
for
euer
.
AMEN
.
THE
XV.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
4.
vers.
6.
7.
8.
6
That
no
man
oppresse
,
or
,
defraude
his
brother
in
any
matter
:
for
,
the
Lord
is
auenger
of
all
such
thinges
,
as
we
also
haue
tolde
you
before
time
,
and
testified
.
7
For
,
God
hath
not
called
vs
to
vncleannesse
,
but
,
vnto
holinesse
.
8
He
therefore
that
despiseth
these
thinges
,
despiseth
not
man
,
but
,
God
,
who
hath
euen
giuen
you
his
holie
Spirit
.
IN
this
part
of
this
Epistle
,
after
the
salutation
,
and
after
that
large
congratulation
,
wherein
he
rejoised
for
the
grace
the
Lord
had
bestowed
on
the
Thessalonians
,
not
after
a
common
manner
,
but
in
great
aboundance
.
He
sets
downe
preceptes
of
manners
,
concerning
an
holie
lyfe
,
and
a
godlie
conuersation
in
this
worlde
,
and
he
comprehendes
them
all
,
first
in
a
generall
,
and
he
calles
it
sanctification
,
holinesse
in
lyfe
and
conuersation
,
for
whatsoeuer
duetie
appertaines
to
vs
to
be
done
in
this
lyfe
,
the
whole
may
be
taken
vp
vnder
this
one
word
,
sanctification
,
which
standes
in
holinesse
in
soule
and
bodie
.
When
he
hes
sette
downe
the
generall
,
he
diuydes
it
in
parts
,
and
the
first
part
of
sanctification
,
of
holinesse
of
lyfe
and
conuersation
,
he
takes
it
vp
to
be
in
absteining
from
fornication
,
it
respects
a
man
,
or
woman
in
their
owne
person
,
that
they
keepe
the
soule
and
bodie
that
God
hes
giuen
them
,
in
holinesse
,
vnpolluted
with
filthinesse
.
The
second
part
concernes
our
neighbour
,
that
we
doe
him
no
wrong
:
He
is
an
vnholie
man
that
hurtes
his
neighbour
,
that
will
wrong
him
in
anie
dealling
or
trafficking
with
him
.
He
is
hurt
two
manner
of
wayes
:
first
,
he
is
hurt
by
deceite
,
vnder
colour
,
by
fraude
,
beg●yling
or
circumvention
He
is
secondlie
hurt
by
plaine
violence
and
oppression
.
Both
these
two
sortes
of
wronges
and
injuries
are
vnholie
:
He
that
circumueenes
his
brother
is
vnholie
,
he
that
oppresses
his
brother
is
vnholie
.
Nowe
to
perswade
them
to
this
sanctification
,
standing
in
these
two
partes
,
he
vses
sundrie
argumentes
.
The
first
argument
ye
heard
of
before
,
was
from
the
will
of
God
.
This
is
the
will
of
God
(
sayes
he
)
your
sanctification
.
It
is
the
Lords
will
that
ye
be
holie
.
It
is
not
an
hid
will
,
but
a
reuealed
will
and
oft
reuealed
,
that
ye
be
holie
in
your selfe
,
holie
in
respect
of
your
brethren
,
and
holie
all
manner
of
waye
.
Brethren
,
if
there
were
not
an
argument
to
moue
vs
to
be
holy
,
holie
in
respect
of
our selues
,
holie
in
respect
of
our
neighbour
,
this
onely
reason
,
to
vnderstand
it
is
Gods
will
we
so
doe
,
may
be
sufficient
.
For
,
albeit
we
knowe
of
no
other
reason
,
wherefore
we
should
be
holie
,
but
onely
that
it
is
his
will
,
it
bindes
vs
to
holinesse
.
For
,
this
reuerence
towarde
the
Creator
,
and
Redeemer
of
the
world
,
should
be
in
euerie
creature
,
that
they
vnderstanding
anie
thing
to
bee
agreable
to
his
holie
will
,
should
stoup
:
knowing
his
will
,
they
are
bound
to
acquiesc●
and
rest
there
,
seeking
no
farther
,
and
to
close
their
eyes
at
all
their
reasones
;
howbeit
the
thing
that
is
injoyned
to
them
,
should
seeme
to
be
an
impossibilitie
.
The
Apostle
speaking
of
his
will
Roman
.
chap.
12.
verse
2.
sayes
,
His
will
is
euer
goode
;
it
is
good
what
euer
he
willeth
,
it
is
perfite
,
yea
,
it
is
the
rule
of
all
righteousnesse
.
So
euerie
one
should
reason
with
themselues
.
Is
it
the
will
of
God
?
Then
it
is
most
just
.
I
will
followe
and
obey
it
,
my
reason
shall
not
stay
it
,
my
reason
is
wrong
and
out
of
rule
,
his
will
is
the
rule
of
righteousnesse
.
I
insist
on
this
rather
,
because
I
knowe
how
hard
it
is
to
make
the
will
of
man
plyable
,
and
to
frame
it
to
Gods
will
:
and
what
discrepance
is
betweene
the
will
of
God
,
and
the
will
of
man
.
So
if
thou
giuest
thy selfe
ouer
to
thy
owne
nature
,
there
is
nothing
God
willes
,
but
thou
willest
the
contrare
therof
.
And
therfore
our
praier
should
be
continually
to
God
,
to
conforme
our
froward
will
to
his
wil
:
this
should
be
our
praier
continuallie
,
what
euer
come
to
vs
,
be
it
prosperitie
,
or
aduersitie
:
Lord
do
thy
will
,
&
giue
me
not
my
own
will
;
for
,
if
I
get
my
own
wil
,
it
will
be
my
wreak
;
but
,
Lord
,
rule
my
will
according
to
thy
will
,
for
thy
will
is
onely
the
right
will
,
and
the
preseruer
of
my
life
,
and
euen
now
while
we
haue
time
,
we
should
cry
,
Lord
,
thy
will
be
done
:
we
are
thy
creatures
,
Lord
let
thy
will
be
done
in
vs
.
And
,
I
assure
thee
,
if
thou
get
thy
will
conformable
to
his
wil
,
and
be
content
with
any
thing
he
layes
on
thee
,
life
or
death
,
certainly
thou
shalt
find
comfort
,
&
all
shall
come
well
to
thee
.
The
second
argument
taine
from
the
vengence
that
falles
on
the
transgressours
.
He
saies
,
For
the
Lord
is
the
auenger
of
al●
such
thinges
.
He
auenges
the
deceit
vsed
by
vs
,
and
the
violence
done
against
our
neighbour
.
This
second
argument
followes
well
on
the
other
;
for
,
one
of
those
two
must
be
,
either
the
will
of
God
must
be
done
by
vs
or
else
vengence
must
be
for
disobedience
.
If
the
will
of
God
moue
thee
not
to
doe
that
which
he
craues
of
thee
,
Punishement
for
disobedience
to
gods
will
.
to
liue
in
holinesse
before
him
;
let
the
feare
of
vengence
and
punishment
moue
thee
.
For
,
Brethren
,
the
will
of
our
God
,
is
,
in
the
selfe
,
a
thing
so
holie
and
inuiolable
,
that
there
was
neuer
person
yet
,
that
disobeyed
that
will
,
from
ould
Adam
to
this
houre
,
if
it
were
but
in
a
litle
thoght
of
the
heart
,
let
be
a
deed
,
in
a
motion
of
the
soule
,
let
be
an
action
,
but
that
disobedience
and
transgression
of
that
holie
and
inuiolable
will
of
God
was
punished
either
in
the
persons
self
,
or
in
the
Mediator
Iesus
Christ
.
So
inuiolable
a
thing
is
the
just
will
of
God
,
that
the
disobeence
to
it
cannot
escape
punishment
.
God
is
not
like
man
,
impossible
it
is
that
thy
disobedience
to
him
,
(
if
it
were
but
●n
a
motion
of
thy
heart
)
should
bee
vnpunished
,
either
in
thy
bodie
or
soule
,
or
else
thou
must
haue
refuge
to
the
Mediator
,
and
it
shall
be
punished
in
him
.
For
,
if
thou
be
in
Christ
,
thy
disobedidience
is
taine
away
in
his
obedience
.
And
therefore
thinke
it
no
childish
play
,
to
play
with
his
will
,
if
it
were
but
the
least
cogi●ation
of
the
heart
:
Play
with
man
as
thou
wilt
,
but
one
thought
against
Gods
will
importes
damnation
,
if
thou
hadst
a
thousand
lyues
.
He
addes
that
reason
in
the
end
of
this
verse
,
as
we
also
〈◊〉
you
before
tyme
and
testified
.
This
was
not
the
first
tyme
that
he
had
tolde
them
of
it
of
before
,
and
now
he
telles
them
againe
,
to
let
them
se
the
certainty
of
it
.
The
lord
con●tant
in
denoun●●ng
executing
of
his
iudgements
.
Brethren
,
this
hes
a
deeper
ground
.
This
constancie
in
den●oncing
and
threatning
judgement
,
that
ye
finde
in
those
who
speakes
in
the
name
of
the
Lord
,
(
they
will
denounce
once
,
twyse
,
and
thryse
that
same
judgement
)
tels
you
,
the
Lord
will
be
auenged
on
vngodlinesse
.
The
ground
is
in
God
himselfe
.
The
Lord
is
constant
in
his
vengence
on
impenitent
sinners
,
he
alters
not
,
howbeit
he
delay
the
vengence
vnto
his
appointed
tyme
,
yet
the
vengence
standes
fast
:
he
is
not
like
man
.
Man
is
changeable
,
he
will
brag
the
night
,
and
say
,
I
will
be
auenged
,
to
morrow
all
is
away
.
Man
is
vaine
and
inconstant
,
the
Lord
is
an
vnchangeable
God
,
he
will
perseuere
with
an
vnchangeable
mynde
to
vengence
.
Of
this
it
commes
,
that
those
whom
he
sendes
to
denounce
vengence
in
his
name
,
will
preache
vengence
to
them
this
day
,
vengence
the
next
day
,
and
ay
will
tell
you
,
the
Lord
will
be
once
auenged
on
you
.
The
Lord
will
auenge
thy
harlotrie
,
thy
deceit
,
thy
oppression
,
and
ay
constantly
cry
on
.
to
let
you
see
,
the
judgements
bides
on
the
impenitent
sinner
,
he
will
not
change
his
sentence
for
all
the
world
:
If
God
were
changing
,
ye
who
speakes
in
his
name
would
change
,
and
he
wold
not
haue
warrand
in
his
conscience
to
speake
constantlie
:
but
,
God
being
constant
and
vnchangeable
in
his
purpose
,
of
necessitie
the
preacher
must
be
constant
,
And
it
hes
not
beene
seene
of
before
,
but
the
constancie
in
denouncing
vengence
by
the
seruants
of
God
against
impenitent
people
,
hes
euer
been
justified
with
a
sensible
judgement
,
&
the
vengence
they
threatned
constantly
,
it
lighted
.
Now
,
brethren
.
we
neede
not
to
goe
far
off
for
ensamples
.
This
constancie
in
threatning
hes
beene
oft
vsed
in
Edinburgh
.
This
hes
beene
oft
tolde
you
:
if
this
be
not
amended
,
the
famine
,
the
Pestilence
shall
ouertake
this
Cittie
.
Now
judge
ye
this
day
,
if
the
effect
justifies
not
our
saying
.
It
is
follie
to
men
to
thinke
,
that
one
word
of
threatning
of
judgement
spoken
by
the
true
seruants
of
God
,
will
fall
to
the
ground
:
no
it
cannot
be
The
Lord
may
well
delay
long
,
men
and
wemen
may
well
sleepe
long
,
but
,
when
the
artickle
of
tyme
commes
which
the
Lord
hes
appointed
for
judgement
,
then
followes
the
heauy
judgement
.
And
therefore
we
shold
judge
holilie
of
the
truth
that
hes
been
spoken
by
the
mouth
of
his
seruants
,
and
glorifie
God
al
maner
of
wayes
,
count
God
to
be
true
,
and
let
all
men
be
lyers
.
In
the
next
verse
,
we
haue
the
thirde
argument
,
to
moue
them
to
holinesse
.
The
argument
is
taken
from
their
calling
;
For
,
God
hes
not
called
vs
to
vncleannesse
,
but
,
to
holinesse
.
This
calling
is
our
christian
calling
,
whereby
we
are
translated
out
of
the
kingdom
of
darknesse
,
to
the
kingdom
of
Iesus
Christ
:
we
are
called
out
of
Hel
,
to
Heauen
:
from
darknesse
,
to
light
:
we
are
called
to
a
kingdom
and
glorie
prepared
for
vs
.
Now
,
he
reasons
from
this
their
calling
.
Our
christian
calling
shold
moue
vs
to
holines
.
This
calling
is
not
to
vncleannesse
,
to
be
an
harlot
,
to
be
a
deceiuer
of
thy
brother
,
to
be
an
oppressor
,
but
,
thou
art
called
to
be
an
holy
and
a
clean
person
:
thou
was
called
out
of
the
pollution
of
the
world
,
and
translated
to
cleannesse
;
therefore
,
thy
calling
is
holie
.
Of
all
the
callings
in
this
earth
,
the
fairest
calling
is
the
calling
of
one
to
holinesse
.
The
calling
to
an
earthly
kingdome
is
not
so
faire
,
as
the
calling
of
a
man
to
holinesse
.
This
Christian
holinesse
,
it
permittes
no
so●t
of
vncleannesse
in
this
world
,
no
,
not
so
much
,
as
a
foull
thought
:
but
,
it
craues
of
him
,
who
is
called
to
this
Christian
vocation
all
kinde
of
cleannesse
in
the
world
.
Learne
euer
to
distinguish
betweene
thy
own
person
and
this
faire
calling
of
Christianitie
.
If
thou
be
vncleane
and
filthie
,
it
commes
not
of
this
Christian
calling
,
but
,
of
thy
own
person
.
And
therefore
:
let
no
man
,
when
he
sees
a
man
,
or
,
woman
,
that
keepes
that
name
,
and
enjoyes
that
calling
to
be
called
a
Christian
(
the
fairest
name
,
that
euer
man
gotte
)
to
become
an
harlote
,
an
oppressour
,
a
deceyuer
,
a
murtherer
:
lay
not
the
fault
on
the
holie
calling
,
but
,
on
the
foull
person
,
that
is
vnworthie
of
the
calling
,
for
,
he
is
but
a
vyle
creature
,
that
is
so
called
.
That
Christian
calling
permittes
not
such
vyle
sinnes
:
it
is
the
vyle
person
,
that
committes
this
sinne
.
This
hes
beene
an
oulde
custome
.
When
men
sees
these
men
,
who
professes
Christianitie
,
fall
in
sinne
,
the
mouthes
of
the
wo●ld
are
openned
to
blaspheme
that
vocation
of
Christianitie
,
and
to
say
,
Take
vp
your
Christian
and
holie
man
now
,
there
is
your
puritie
,
that
,
ye
doe
now
professe
;
and
so
,
the
blame
is
euer
more
laid
on
the
calling
,
and
not
on
the
person
.
The
Prophete
sayes
,
Through
you
,
my
name
is
reproached
among
the
Gentiles
.
Esay
chap
25.
verse
5.
Take
head
to
this
.
When
thou
,
who
art
called
,
committes
anie
sinne
,
wicked
men
will
lay
the
faulte
on
the
calling
,
and
not
on
the
person
:
And
therefore
,
be
carefull
,
to
keepe
holie
thy
person
,
that
thy
person
be
not
a
slander
to
thy
holie
calling
.
I
tell
thee
,
harlotrie
is
a
great
sinne
,
indeede
,
that
offendes
God
;
but
,
the
exponing
of
this
Christian
calling
,
to
be
euill
spoken
of
,
is
a
greater
sinne
,
to
thee
,
nor
harlotrie
,
murther
,
or
,
anie
other
sinne
,
that
can
be
commited
,
and
at
that
day
,
it
shall
be
sorer
punished
,
nor
any
sinne
.
There
cannot
be
a
greater
sinne
,
nor
to
giue
wicked
men
occasion
to
speake
euill
of
that
holy
calling
.
And
trow
ye
not
,
that
this
sinne
is
the
speciall
cause
of
this
judgement
this
day
?
It
is
not
somuch
thy
murther
,
thy
harlotrie
,
thy
oppression
,
&c.
as
the
slandering
of
thy
holy
vocation
and
calling
:
And
therfore
hes
Scotland
most
justlie
procured
the
just
judgment
of
God
.
Another
thing
I
see
heere
:
I
perceiue
this
Christian
calling
should
be
the
rule
and
square
,
whereby
our
actiones
should
be
rewled
.
So
,
that
,
in
no
calling
vnder
the
Sunne
,
we
should
do
any
thing
,
that
is
vnsetting
,
or
,
vnseemlie
to
this
Christian
calling
:
but
,
all
our
actiones
should
bee
ruled
conforme
to
it
.
A
Christian
King
is
bounde
to
rule
all
his
actiones
,
by
the
rule
of
this
Christian
calling
:
a
Christian
subject
should
follow
the
rule
of
this
christian
calling
.
Play
the
marchant
,
but
,
as
a
Christian
man
:
play
the
part
of
a
man
of
law
,
but
,
in
the
meane
time
,
forget
not
,
thou
art
a
Christian
man
,
&c.
Let
al
thy
actions
in
thy
own
craft
be
squared
by
this
rule
of
thy
Christian
vocation
.
There
is
a
great
aduantage
:
when
any
man
in
any
vocation
behaues
himselfe
as
a
Christian
man
,
the
labour
is
pleasant
in
the
sight
of
God
,
and
it
is
blessed
.
If
a
Christian
man
seeke
the
glorie
of
God
in
his
calling
,
then
,
he
shall
be
blessed
in
his
actiones
:
but
,
when
in
doing
any
thing
,
the
Christian
calling
is
forgot
.
and
the
Lord
Iesus
is
not
before
the
eye
of
a
man
,
then
,
the
action
is
vnholie
,
yea
,
howbeit
otherwayes
it
be
lawfull
:
if
the
doer
,
in
doing
,
doe
not
with
a
Christian
heart
,
respecting
the
glorie
of
God
and
Iesus
Christ
and
haue
no
regard
of
his
calling
in
Iesus
,
it
is
vnholie
:
and
what
euer
is
done
,
without
hauing
Christ
,
and
a
respect
to
Gods
glorie
in
Christ
,
before
thee
,
it
is
vncleane
.
What
euer
ye
doe
,
whither
ye
eate
,
or
,
drinke
doe
all
to
the
glorie
of
God
,
otherwayes
,
all
is
sinne
.
Brethren
,
seeing
we
are
called
to
a
kingdome
,
why
should
we
doe
any
thing
,
that
is
vnworthie
of
so
glorious
a
calling
?
It
would
seeme
to
some
,
that
this
Christian
calling
bound
the
hands
of
men
,
that
they
cannot
vse
their
calling
,
with
such
libertie
,
as
they
would
▪
This
is
not
a
new
calumnie
.
I
answere
.
This
Christian
calling
binds
thy
hand
from
doing
any
thing
,
that
is
vnlawfull
,
and
against
the
will
of
God
.
It
closes
thy
hand
,
that
thou
doe
no
wrong
.
Thou
who
woulde
be
an
harlot
,
it
bindes
thee
,
that
thou
be
not
an
hatlo●e
;
so
,
the
oppressor
,
it
bindes
him
,
that
he
oppresse
not
,
and
in
the
day
of
Iudgement
,
it
will
stand
vp
,
as
a
witnesse
against
him
,
that
he
was
not
worthie
of
that
calling
.
But
,
as
to
any
calling
on
earth
,
as
,
to
be
a
King
,
to
be
a
subject
,
it
will
not
stay
thee
to
doe
thy
exercise
,
but
,
giues
libertie
to
thee
to
doe
and
blesses
thy
doing
and
squares
all
thy
actiones
to
thee
,
and
makes
thee
holie
.
This
christian
calling
neuer
hindred
a
man
to
do
any
thing
,
that
was
lawfull
,
but
,
lowsed
his
handes
to
doe
all
good
thinges
,
and
sanctified
all
his
actiones
.
Therefore
,
the
Apostle
1.
Cor.
chap.
7
verse
20
sayes
,
Let
euerie
man
,
that
is
called
,
abyde
in
that
vocation
,
he
is
called
to
.
Is
he
a
King
?
Let
him
byde
still
and
be
a
King
,
and
doe
all
the
actions
,
that
concernes
a
King
,
christianlie
.
Is
he
a
subject
?
Let
him
doe
all
the
actiones
pertaining
to
a
subject
.
Whereby
he
meanes
,
that
,
this
Christian
calling
stayes
no
man
in
his
lawfull
calling
,
but
,
sanctifies
it
to
him
.
He
sayes
,
we
are
called
to
sanctification
,
not
to
vncleannesse
,
Ye
see
the
end
of
this
calling
is
,
to
be
holie
and
cleane
.
All
graces
spirituall
,
and
all
blessinges
of
God
in
Iesus
Christ
,
serues
to
this
end
,
to
make
vs
holie
.
We
(
sayes
the
Apostle
)
are
chosen
,
that
we
should
be
holie
.
Ephes
1.
4.
The
end
of
our
vocation
,
is
cleannesse
and
holinesse
.
Holinesse
the
end
of
all
spiritual
graces
.
Lykewise
,
we
are
justified
in
the
bloud
of
Iesus
.
to
this
end
,
that
we
may
be
holie
,
and
renewed
againe
,
according
to
the
Image
of
God
,
which
we
lost
in
the
fall
of
Adam
.
And
therefore
,
the
end
of
our
clectiona●cere
is
holinesse
.
What
meanes
this
preaching
and
hearing
,
but
to
make
thee
holy
and
cleane
.
Our
justification
,
our
sanctification
,
&c.
serues
all
to
this
end
,
that
we
should
be
renewed
againe
to
holinesse
.
So
,
in
one
word
:
The
happinesse
of
man
standes
cheeflie
in
holinesse
,
if
thou
be
happie
,
be
cleane
and
holie
;
for
,
we
count
happinesse
to
stand
in
the
end
.
So
,
the
man
that
is
cleane
in
soule
and
bodie
,
that
is
the
happie
man
.
And
by
the
contrare
,
the
foull
adulterer
,
an
vnhappie
bodie
:
a
murtherer
,
an
vnhappie
bodie
,
&c.
And
where
holinesse
is
,
I
cannot
say
,
that
,
there
wants
a
blessing
.
Art
thou
vnholie
in
lyfe
,
and
will
tell
me
of
election
,
that
thou
art
chosen
to
lyfe
,
before
all
eternity
?
I
see
no
warrand
thou
hast
,
for
it
.
If
thou
delyte
in
wrong
doing
;
I
see
no
warrand
,
to
say
,
thou
art
happie
,
thou
hast
onely
the
bare
name
of
a
Christian
.
Art
thou
vnholie
?
What
warrand
hast
thou
,
to
say
,
thou
art
called
,
thou
art
justified
in
the
bloud
of
Christ
?
Vocation
,
Justification
are
to
holinesse
.
So
,
lackest
thou
holinesse
?
What
token
hast
thou
of
thy
happinesse
?
So
,
the
end
of
all
,
of
thy
election
,
of
thy
vocation
,
of
thy
justification
,
of
thy
sanctification
,
is
holinesse
:
and
according
to
this
,
try
thy selfe
,
and
judge
of
the
thinges
going
before
:
It
is
a
vaine
thing
to
thee
,
to
liue
lyke
a
dog
in
this
world
,
and
then
,
to
boast
thy selfe
of
thy
election
,
justification
&c.
Now
,
thou
is
as
far
from
Heauen
,
as
a
dogge
,
except
in
one
tyme
,
or
,
other
,
thou
haue
a
sense
of
this
holine●●
in
thee
.
He
sayes
not
simplie
,
we
are
called
to
sanctification
.
But
he
sayes
,
God
hes
called
vs
.
There
is
a
great
motiue
to
holinesse
:
it
is
God
,
who
called
vs
.
So
,
there
are
two
thinges
in
this
verse
,
that
should
moue
vs
to
holinesse
.
The
first
,
our
calling
,
which
is
to
holinesse
:
God
the
caller
a
great
motiue
to
holinesse
.
the
second
,
the
caller
.
It
is
God
,
that
calles
vs
.
The
worthines
of
such
a
person
,
as
hes
called
vs
,
hes
no
small
weight
and
moment
,
to
moue
vs
.
The
glorious
God
calles
on
vs
,
and
straynes
himselfe
to
speake
to
vs
,
with
his
owne
mouth
.
If
any
King
should
call
a
man
to
any
thing
no
doubt
,
the
man
would
thinke
himselfe
bound
to
obey
,
not
onelie
for
the
commoditie
,
he
would
get
,
by
obeying
that
calling
;
but
,
also
,
because
of
the
personage
of
him
,
that
hes
called
him
.
whom
he
is
bound
to
obey
:
So
,
then
,
if
it
be
a
sinne
,
not
to
obey
a
glorious
personage
on
the
earth
,
when
he
calles
:
how
great
sinne
is
it
,
not
to
obey
the
Son
of
God
,
when
he
calles
thee
to
holinesse
?
Brethren
,
thinke
of
Gods
calling
and
of
his
person
,
who
hath
called
you
,
as
you
wil
,
this
is
most
sure
,
When
God
calles
thee
to
holinesse
,
it
is
impossible
,
but
,
that
calling
must
be
effectuall
in
you
,
either
one
way
,
or
,
other
;
and
that
,
in
respect
of
the
caller
.
No
,
that
glorious
person
cannot
open
his
mouth
in
vaine
,
for
,
Gods
word
must
take
effect
.
No
word
euer
came
out
of
his
mouth
,
but
it
hes
the
ful
effect
.
When
he
cals
thee
to
be
holie
,
thou
must
be
holie
,
and
his
word
must
mak
thee
holie
:
when
he
cals
on
thee
being
dead
,
to
liue
again
,
his
word
must
work
life
in
thee
and
quicken
thee
:
or
,
else
,
when
he
cals
on
thee
to
be
holie
,
if
he
make
thee
not
holie
by
his
word
,
be
assured
,
that
word
shall
slay
thee
.
If
thou
answere
him
not
calling
on
thee
,
in
holines
of
life
&
conuersation
,
thou
shalt
perish
in
filthines
eternalie
.
And
all
ye
,
to
whom
this
word
sounds
daylie
,
calling
you
to
holines
:
(
for
,
all
our
preaching
what
is
it
,
but
,
to
call
men
from
wickednes
&
vncleannes
,
to
holines
?
the
murtherer
,
from
his
murther
;
the
adulterer
,
from
adulterie
;
)
I
say
to
thee
,
if
this
word
calling
thee
to
holines
,
be
not
effectuall
in
thee
,
and
draw
thee
not
out
of
the
vyle
sinne
thou
lyes
in
,
to
holines
,
certainlie
,
it
shall
slay
thee
,
and
bring
damnation
on
thee
:
all
this
preaching
shall
bring
on
thee
the
heauy
judgement
and
vengeance
of
God
.
And
yee
all
,
who
heares
〈◊〉
this
day
,
if
your
consciences
challenges
you
of
anie
vice
;
I
call
you
now
by
the
word
of
God
,
from
that
wickednes
:
and
I
pronounce
,
if
ye
come
not
out
of
this
wickednes
,
in
respect
of
this
worde
,
that
calles
,
and
God
,
that
is
calling
on
you
;
his
vengeance
shall
sease
vpon
you
.
And
now
,
it
is
no
time
to
thee
to
ly
in
vncleannes
,
when
the
Pest
is
at
the
doore
:
woe
to
thee
dying
therein
being
in
the
puddle
of
vncleannes
,
but
,
well
is
thy
soule
,
that
turnes
to
God
,
howbeit
thou
die
in
the
pest
of
the
body
.
Now
followes
another
argument
,
to
moue
vs
to
holines
.
He
who
wil
not
be
holie
,
when
God
calles
on
him
,
disobeyes
not
man
,
but
,
God
.
As
there
are
two
thinges
,
to
moue
vs
to
holinesse
,
first
our
vocation
to
holinesse
;
secoundlie
,
the
caller
:
so
,
there
are
two
sinnes
,
that
accompanies
the
disobedience
of
that
calling
:
one
sinne
,
against
the
holie
calling
;
another
sinne
,
against
the
holie
God
the
caller
.
Contempt
of
God
&
the
word
,
the
greatest
sinne
.
There
is
no
sinne
by
the
selfe
allone
:
One
sinne
must
euer
haue
another
with
it
,
and
committing
one
sinne
,
we
sinne
manie
waies
.
Compare
these
two
,
the
sinne
against
the
calling
,
and
the
sinne
against
the
caller
;
by
all
appearance
the
secound
is
the
greatest
.
The
greatest
sinne
,
that
can
bee
,
is
,
to
contemne
God
.
Thou
that
playest
the
harlote
,
thy
sinne
is
double
:
first
by
thy
harlotrie
thou
sinnest
against
thy
calling
thou
was
called
to
:
and
this
is
a
great
sinne
;
but
the
other
is
greater
:
Thou
contemnest
the
voyce
of
the
high
Majestie
of
God
that
called
thee
.
The
oppressor
sinnes
by
his
oppression
,
but
his
sin
is
the
greater
in
that
he
contemnes
his
caller
.
And
in
the
latter
day
ye
shall
finde
by
experience
,
the
challenge
shall
not
be
so
much
against
the
adulterer
,
for
his
adulterie
,
as
,
for
that
,
in
sinning
,
he
contemned
the
voyce
of
God
calling
him
from
adultery
.
This
shall
be
a
chiefe
challenge
&
dirtlay
,
especially
,
of
christians
,
who
hes
heard
this
word
and
Gospell
of
God
,
that
,
they
contemnd
the
majestie
of
God
,
who
called
them
by
this
word
&
Gospell
.
And
surely
all
these
particular
judgements
of
God
,
that
falles
on
men
and
these
particular
judgements
on
Scotland
,
and
on
Edinburgh
this
day
,
either
the
Pest
or
the
famine
fals
not
somuch
for
vncleannesse
and
other
sins
,
as
for
the
contemp
of
the
Gospel
,
and
God
that
calles
thee
by
this
base
ministrie
.
And
therfore
the
right
cause
of
all
these
judgements
,
is
the
contempt
of
God
calling
vs
to
holinesse
:
For
we
haue
not
onelie
sinned
in
committing
of
sin
,
but
in
contemning
God
calling
vs
from
sin
,
and
we
haue
spitted
,
as
it
wer
in
his
face
.
Put
away
the
contempt
of
the
word
of
God
,
if
ye
put
it
away
,
who
wait
but
but
God
wil
be
mercifull
?
If
we
contemne
still
,
looke
for
greater
judgement
.
The
contempt
of
God
and
of
this
foode
of
the
soule
offred
by
the
base
ministrie
,
hes
caused
this
plague
of
famine
and
the
Pest
fall
on
this
land
.
The
Apostle
sayes
,
In
resisting
,
ye
resist
not
men
,
but
God
.
There
is
no
blessing
in
tyme
that
God
giues
but
he
ministers
it
by
men
He
wil
not
come
out
of
Heauen
to
speak
to
thee
but
he
will
speak
to
thee
by
the
ministrie
of
selie
simple
men
.
He
tels
thee
of
remission
of
sins
,
of
justification
,
of
sanctification
:
&c.
&
if
thou
dispise
the
ministry
of
base
men
,
though
thou
wer
Monarch
of
all
the
earth
,
thou
shalt
neuer
get
remission
of
sinnes
,
sanctification
nor
glorification
.
Now
this
is
the
thing
that
beguyles
the
world
:
When
they
looke
to
the
vyle
ministrie
of
men
,
they
cannot
see
God
in
it
.
They
looke
to
the
selie
man
;
they
goe
no
farther
.
Who
speakes
?
A
selie
man
speakes
▪
Who
calles
me
?
I
heard
a
selie
man
,
and
so
through
the
man
be
looks
not
vp
to
heauen
,
to
se
God
speaking
by
,
the
minister
.
And
from
this
flowes
the
contempt
:
and
resisting
man
,
thou
resists
God
that
is
the
principall
worker
.
The
word
is
then
contemned
,
when
the
man
is
contemned
in
speaking
it
.
Resisting
man
,
thou
resists
God
who
sent
the
man
.
Can
any
man
resist
God
,
and
not
be
plagued
therefore
,
if
there
be
no
repentance
?
So
they
who
are
called
to
the
ministrie
,
let
them
care
for
nothing
but
to
speake
the
word
of
God
,
and
open
their
mouth
to
glorify
God
:
And
if
he
be
resisted
,
he
is
not
resisted
,
but
God
who
sent
him
,
is
resisted
.
And
at
that
last
day
it
shall
be
seene
it
was
not
man
thou
resisted
,
but
God
.
Happie
are
they
therefore
who
gettes
a
sight
of
this
in
tyme
,
and
that
giues
obedience
to
the
worde
.
Happie
is
the
bodie
that
receiues
this
word
,
as
the
word
of
god
,
and
not
of
man
.
Now
the
last
argument
followes
,
Who
,
saies
he
,
hes
giuen
vs
his
holy
Spirite
.
Looke
now
what
he
hes
done
:
He
hes
chosen
vs
from
all
eternitie
to
be
holielie
and
hes
giuen
vs
his
Spirit
,
and
al
graces
to
this
end
to
be
holy
.
When
the
Lord
hes
begun
to
call
vs
to
holinesse
,
Spirite
of
god
d●velling
in
vs
bindes
to
holinesse
.
if
he
stand
there
,
and
doe
no
more
,
it
will
not
doe
the
turne
:
if
he
giue
vs
ouer
to
our
owne
nature
and
free
will
,
and
take
away
his
Spirit
when
he
hes
broght
thee
on
a
point
of
holinesse
and
leaue
thee
there
,
thou
shalt
neuer
enter
in
Heauen
.
And
therefore
when
he
hes
done
all
these
thinges
to
thee
,
then
he
will
put
into
thy
soule
and
bodie
his
Spirit
of
grace
to
cleanse
the
foulnesse
out
of
thy
soule
and
bodie
:
to
bring
in
holie
motions
,
actions
and
speeches
;
So
that
thou
art
made
now
(
as
Paul
speakes
1.
Corint.
6.
19.
)
the
Temple
of
the
holie
Spirit
,
and
then
that
same
glorious
person
the
holie
Spirit
,
comming
from
the
Father
and
the
Son
,
will
dwell
within
thee
in
soule
and
bodie
,
as
assuredlie
as
we
are
within
this
Church
presentlie
;
and
thy
soule
and
bodie
shall
be
as
sure
Temples
of
this
Spirit
,
as
this
Church
is
to
our
bodies
.
And
is
not
this
a
great
honour
that
in
substance
this
glorious
person
will
dwell
within
vs
?
So
this
learnes
vs
,
that
all
is
of
grace
the
beginnig
of
grace
,
the
midst
of
grace
,
the
end
of
grace
.
Our
predestination
in
God
,
our
vocation
our
justification
and
sanctification
,
all
in
God
,
our
glorification
in
God
.
Brethren
the
highest
estate
we
can
come
to
in
this
life
is
sanctification
.
We
passe
from
predestination
to
vocation
,
from
vocation
to
justification
,
from
justification
to
sanctification
,
we
cannot
reach
higher
so
long
as
we
are
heere
.
We
may
growe
in
this
estate
but
we
cannot
come
higher
.
As
to
glorification
,
we
get
it
in
the
lyfe
to
come
when
we
leaue
this
life
.
All
our
actiones
heere
are
impersite
,
and
all
mingled
with
the
corruption
of
nature
,
but
heereafter
all
will
be
perfited
.
For
when
we
leaue
this
lyfe
,
we
goe
not
backward
,
Thinke
not
that
bodie
that
sleepes
in
Christ
,
that
he
goes
backward
.
That
body
is
predestinat
,
called
sanctified
heere
in
some
measure
,
after
this
life
passes
a
degree
vpward
,
and
commes
to
glorification
:
for
holinesse
in
this
life
,
it
passes
vp
to
glorie
:
we
are
holie
heere
,
but
glorious
in
the
life
to
come
:
We
are
not
called
to
be
glorified
in
this
lyfe
,
but
to
be
sanctified
:
when
we
end
our
life
in
Iesus
Christ
we
passe
vp
to
a
wonderfull
glorie
.
Now
how
comes
this
glorie
?
Comes
it
on
any
thing
we
haue
done
heere
in
earth
?
Comes
it
of
our
workes
or
merites
?
No
,
as
holinesse
in
this
life
comes
of
the
free
mercie
of
God
in
Christ
;
so
the
crowne
of
glorie
in
that
life
onelie
comes
of
the
mercie
of
God
in
Christ
.
We
shall
be
glorified
in
Heauen
,
but
how
?
Through
the
grace
of
God
that
he
will
giue
vs
in
Christ
.
And
as
the
crowne
of
glorie
shall
be
giuen
vs
of
free
grace
,
so
the
standing
in
that
estate
of
glory
shall
indure
for
euer
of
grace
.
So
all
comes
of
grace
.
Perseuerance
of
holinesse
in
this
lyfe
,
is
onely
by
the
grace
of
God
.
All
perseuerance
in
glorie
in
the
life
to
come
of
grace
and
mercie
:
nothing
in
earth
nothing
in
Heauen
,
but
free
grace
in
mercy
.
Wherefore
is
this
the
Lord
will
haue
nothing
in
Heauen
nor
earth
,
but
mercie
?
To
this
end
,
that
all
the
glorie
of
our
saluation
may
be
giuen
to
him
:
and
he
that
glories
in
it
should
glorifie
him
.
Grace
,
free
mercie
,
onely
in
him
.
And
let
this
be
our
song
on
earth
,
when
we
speake
of
the
grace
of
God
on
earth
Glorie
to
God
,
mercie
to
vs
onelie
in
God
The
Lord
giue
vs
grace
that
we
may
giue
al
and
the
onely
praise
of
mercie
and
of
glorie
in
this
life
,
and
in
the
life
to
come
.
To
this
God
with
the
Son
and
the
holy
Spirite
,
be
immortall
praise
and
glorie
foreuer
.
AMEN
.
THE
XVI
.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
4.
vers.
9.
10.
11.
12.
9
But
,
as
touching
brotherlie
loue
,
yee
neede
not
that
I
write
vnto
your
for
ye
are
taught
of
God
,
to
loue
one
another
.
10
Yea
,
and
that
thing
verelie
ye
doe
vnto
all
the
brethren
which
are
throughout
all
Macedonia
:
but
,
we
beseech
you
,
brethren
,
that
ye
increase
more
and
more
.
11
And
that
ye
studie
to
be
quyet
,
and
to
meddle
with
your
owne
businesse
,
and
to
work
with
your
own
hands
,
as
we
commanded
you
:
12
That
yee
may
behaue
your selues
honestlie
towards
them
,
that
are
without
,
and
that
nothing
be
lacking
vnto
you
.
THE
Apostle
,
brethren
,
after
hee
hes
set
downe
his
general
exhortation
to
sanctification
and
holinesse
.
This
is
the
will
of
God
,
sayes
he
,
euen
your
sanctification
:
that
ye
be
holie
in
soule
,
holie
in
bodie
,
&
holie
in
all
your
actions
,
within
and
without
.
He
discends
and
comes
to
the
particulare
parts
of
this
generall
exhortation
.
The
first
part
of
it
respects
a
man
or
woman
in
their
own
person
,
that
they
keepe
their
person
to
God
,
as
the
vessell
of
honor
:
keepe
it
from
fornication
which
is
a
sinne
that
especiallie
and
in
the
highest
degree
fyles
the
person
of
a
man
,
both
in
bodie
and
soule
,
which
should
be
keeped
in
holinesse
to
God
who
made
it
.
The
next
part
of
this
sanctification
concernes
our
brother
,
our
neighbour
;
that
wee
doe
no
wronge
,
nor
oppresse
him
by
violence
;
we
circumvene
him
not
by
fraude
and
guile
in
businesse
concerning
this
life
,
but
in
all
affaires
we
be
as
carefull
he
haue
aduantage
,
as
we
are
that
our selues
haue
aduantage
.
When
thou
art
onelie
set
to
make
vantage
to
thy selfe
by
thy
own
selfe
loue
,
that
aduantage
is
wrong
.
We
heard
the
arguments
the
Apostle
vses
to
moue
them
to
this
:
First
,
the
will
of
God
.
If
the
will
of
God
will
not
moue
thee
from
harlotrie
,
from
doing
euill
vnto
thy
neighbour
,
let
the
vengeance
of
God
moue
thee
,
(
for
that
is
the
second
argument
,
)
and
it
shall
ouertake
thee
in
the
end
,
if
thou
continue
therein
.
Then
he
came
to
that
holie
and
Christian
calling
,
that
should
moue
vs
to
liue
holie
.
We
are
called
to
be
holie
;
let
vs
keepe
therefore
our
owne
person
holie
;
let
vs
be
holie
to
our
brother
;
let
vs
be
holie
in
our
hand
,
holie
in
our
faculties
.
Then
he
goes
forward
to
another
argument
.
He
that
will
not
be
holie
when
he
is
called
by
man
,
he
saies
,
it
is
not
with
man
he
hes
adoe
,
but
with
God
.
It
is
God
that
bids
thee
keepe
thy
bodie
cleane
from
harlotrie
,
thy
hand
from
wrong
:
Therefore
thou
disobeying
,
thou
disobeyes
not
man
,
but
God
.
What
is
it
to
disobey
me
or
him
that
speakes
?
It
is
that
great
God
that
thou
rebellest
against
,
and
in
that
great
day
thou
shalt
be
challenged
as
a
rebell
to
that
great
God
.
These
argumentes
are
all
set
downe
to
this
end
,
to
moue
vs
to
holinesse
.
Then
at
last
in
the
end
of
the
last
verse
,
he
castes
to
an
argument
from
the
holie
Spirite
giuen
vs
by
God
,
to
this
end
.
Getst
thou
the
holie
Spirit
,
to
play
the
harlote
?
getst
thou
that
holy
Spirite
,
that
glorious
gift
,
the
third
person
of
the
glorious
Trinitie
,
dwelling
in
thee
,
as
in
a
Temple
,
to
the
effect
thou
shouldst
commit
filthinesse
?
No
,
as
all
things
oblishes
thee
to
be
holie
so
especiallie
the
holie
Spirite
of
God
dwelling
within
thee
(
crauing
an
holie
Temple
)
craues
holinesse
:
otherwayes
with
thy
filthinesse
thou
shalt
disludge
him
and
anger
him
,
vntill
at
last
he
shall
depart
from
thee
,
and
then
that
foull
spirit
of
wickednesse
shall
possesse
thee
.
Nowe
to
come
to
the
text
.
In
the
first
part
thereof
he
goes
forward
to
another
particulare
part
of
this
sanctification
,
which
is
brotherlie
loue
.
So
the
third
part
of
this
sanctification
stands
in
brotherlie
loue
,
called
beneficience
and
liberalitie
to
thy
brother
:
a
grace
and
vertue
crauing
an
open
hand
,
to
bestow
on
the
necessitie
of
thy
brooher
.
So
when
he
hes
exhorted
not
to
doe
wrong
to
thy
neighbour
,
not
to
oppresse
him
by
violence
,
or
surprise
him
by
deceite
:
then
he
exhorts
that
thou
be
beneficiall
to
him
,
liberall
to
him
,
to
support
his
want
and
necessitie
.
Hee
sayes
then
,
But
as
concerning
brotherlie
loue
(
bountifulnes
towards
thy
brother
)
ye
neede
not
that
I
write
vnto
yo●
.
The
reason
of
it
is
;
What
need
haue
I
who
am
a
man
to
be
ouer
diligent
in
teaching
outwardlie
,
when
God
is
the
inward
teacher
of
you
;
and
when
he
teaches
this
point
of
doctrin
in
special
,
to
loue
euerie
one
another
?
Ther
is
the
substance
of
the
first
words
.
Now
to
obserue
something
on
the
wordes
.
Ye
see
it
is
not
eneugh
not
to
do
euil
,
but
true
sanctification
craues
that
we
do
good
also
De●
〈◊〉
from
euill
,
sayes
Dauid
in
his
34.
Psal.
vers.
15.
and
doe
good
.
There
are
two
things
:
It
is
not
eneugh
not
to
do
wrong
to
our
neighbour
or
brother
,
not
to
oppresse
him
,
not
to
beguile
him
;
but
true
holines
craues
that
we
benefite
him
,
we
bestowe
on
him
a
goode
deede
,
we
supplie
his
necessitie
,
want
and
pouertie
.
All
the
parts
of
this
which
we
call
sanctification
,
holines
of
life
,
(
that
are
as
manie
graces
of
God
in
Christ
)
are
so
inseparablie
linked
together
as
the
linkes
of
a
chaine
are
one
in
another
;
All
the
parts
of
sanctification
link
it
together
.
that
if
anie
of
them
be
a
missing
in
anie
person
▪
man
or
woman
,
and
be
not
in
him
in
some
measure
,
I
cannot
saye
that
that
person
hes
truelie
anie
part
of
sanctification
.
As
for
exemple
.
Even
this
one
grace
of
almous
deeds
,
of
beneficence
,
showing
our
liberalitie
on
them
that
haue
need
;
if
this
be
not
in
some
measure
in
anie
man
or
woman
:
Liberalitie
.
if
there
be
nothing
in
the
person
but
gredines
,
auarice
and
a
closed
hand
:
who
can
say
that
that
person
hes
anie
true
or
solide
grace
of
God
.
If
one
of
these
vices
raigne
in
thee
,
as
auarice
,
raigning
in
the
highest
degree
,
if
thou
be
a
slaue
to
it
,
who
can
saye
that
anie
true
grace
is
in
thy
soule
?
Thou
mayest
wel
count
thou
hast
this
grace
or
that
grace
,
but
I
can
not
say
that
anie
grace
of
that
spirite
raigne
within
thy
soule
,
make
no
account
that
ther
is
anie
grace
within
thee
,
if
any
sinne
raigne
in
thee
without
controlement
.
Count
not
of
thy
abstenance
,
thou
wilt
bee
abstinent
in
mouth
,
and
then
an
auaritious
man
But
look
that
euerie
grace
of
God
in
some
measure
be
within
thee
,
and
that
sanctification
goe
through
thy
whole
soule
and
bodie
.
Peter
in
his
sec.
Epist.
&
1.
chap.
linkes
together
all
the
graces
of
God
:
amongst
the
rest
,
he
countes
this
brotherlie
loue
,
he
linkes
this
linke
among
the
rest
to
help
faith
(
for
I
assure
thee
faith
will
not
stand
it self
alone
.
)
Cast
to
,
sayes
he
,
to
faith
vertue
,
to
vertue
science
,
and
so
forth
,
vntill
ye
come
to
this
brotherlie
loue
;
Adde
to
thy
brotherlie
loue
charitie
,
and
so
forth
vntill
all
graces
be
linked
together
.
Paul
2.
Corinth
.
chap.
8.
verse
.
7.
hes
a
speciall
regarde
to
this
grace
,
showing
our
liberalitie
to
our
poore
brethren
:
As
ye
abound
in
all
thinges
,
in
faith
,
knowledge
,
〈◊〉
●●oke
sayes
he
,
that
ye
abound
also
in
liberalitie
,
and
doing
of
almous
deedes
And
as
in
all
the
graces
of
the
holie
Spirite
in
vs
there
is
a
resemblance
of
the
Image
of
Christ
:
So
ospeciallie
in
this
grace
of
beneficence
.
Ye
know
,
sayes
Paul
●
.
Corinth
:
chap
8.
verse
9.
the
bountifulnesse
of
the
Lord
,
who
when
he
was
〈◊〉
,
was
made
poore
for
our
sa●es
,
that
we
might
be
made
riche
in
his
pouertie
.
Now
this
is
the
grace
that
is
heere
recommended
;
and
now
I
recommend
it
to
you
,
for
if
it
was
in
any
age
craued
,
now
certainlie
at
this
tyme
,
thou
hast
more
nor
matter
to
showe
thy
well
doing
and
almous
deedes
to
the
poore
▪
Certainlie
charitie
was
neuer
so
colde
,
and
mens
handes
were
neuer
so
hard
contracted
and
men
were
neuer
nearer
to
themselues
,
nor
they
are
now
.
The
latter
dayes
are
neare
;
for
the
nearer
the
end
of
the
world
be
,
we
are
the
nearer
our selues
;
and
the
nearer
our selues
the
farther
from
God
.
The
Apostle
when
he
exhorts
them
to
this
grace
he
comes
not
on
so
plainlie
,
but
he
vses
an
holy
colour
,
and
kinde
of
simulation
:
He
exhorts
them
,
and
yet
he
lets
not
on
him
he
exhortes
.
And
as
it
were
obscurelie
,
and
passing
by
he
giues
them
a
watch-ward
and
wakens
them
vp
to
be
beneficiall
.
To
teach
〈◊〉
Ministers
to
be
wyse
in
speaking
to
the
people
.
We
should
not
leaue
off
to
exhort
any
person
in
whom
there
is
grace
to
do
any
duetie
:
but
,
yet
,
we
should
doe
it
so
discreetly
,
that
,
our
exhortation
〈◊〉
not
so
much
an
exhortation
,
as
a
commendation
.
For
the
grace
of
God
in
any
person
shoulde
not
be
misknown
,
but
known
and
reuerenced
,
both
for
his
sake
that
is
gi●er
,
and
for
his
sake
that
hes
gotten
it
:
both
that
God
may
be
glorified
in
giuing
him
that
grace
,
and
the
person
may
be
stirred
vp
to
perseuere
in
that
grace
.
For
,
it
is
an
old
prouerb
,
Vertue
being
commended
increasse
.
Ioh.
1.
Epist.
2.
27.
vses
this
same
wisdom
.
I
need
not
,
saies
he
,
teach
you
,
the
holy
spirit
hes
taught
you
all
thinges
,
and
in
the
mean
time
he
is
teaching
them
continually
;
yet
when
he
is
teaching
them
,
he
saies
,
he
needed
not
to
teach
them
.
So
Paul
when
he
is
making
a
commendation
of
the
grace
in
them
,
he
saies
,
it
is
not
needful
to
exhort
you
to
the
grace
,
ye
haue
a
better
teacher
nor
I
,
Teaching
of
the
holy
spirite
.
God
teaches
you
;
therfore
I
need
not
to
teach
you
:
the
Lord
teaches
you
by
working
in
your
harts
by
his
holy
Spirit
,
what
needs
me
to
teach
you
by
my
pen
?
Brethren
.
Ther
are
two
sortes
of
teachers
,
God
and
man
.
Men
teaches
,
Philosophers
in
schooles
teaches
,
Ministers
out
of
pulpets
teaches
,
many
sorts
of
teachers
.
If
man
be
the
onely
teacher
of
grace
and
vertue
to
be
embraced
by
the
auditor
,
and
if
Gods
Spirit
should
not
concur
inwardly
to
instruct
the
soule
and
heart
,
there
would
neuer
be
a
good
scholler
in
the
schoole
of
christ
;
none
of
you
to
the
worlds
end
would
get
good
by
teaching
.
It
may
be
men
teaching
thee
will
informe
thy
minde
,
and
make
thee
to
vnderstand
what
is
spoken
:
but
man
can
neuer
teach
the
hart
,
that
is
,
to
embrace
that
is
spoken
:
no
it
will
passe
mans
power
to
reforme
the
hart
:
if
the
holy
spirit
moue
thee
not
to
embrace
that
which
is
spoken
,
thou
wilt
neuer
embrace
it
,
for
all
that
man
can
say
.
As
for
example
.
I
may
stand
vp
and
lay
out
before
you
this
whole
grace
of
liberalitie
and
beneficence
,
and
paint
it
out
in
all
the
colours
thereof
,
and
make
you
vnderstand
this
whole
vertue
in
all
the
parts
:
But
when
it
commes
to
the
heart
to
be
practised
in
your
life
and
conuersation
,
if
the
holy
Spirit
go
not
down
to
reforme
the
hart
,
ye
shall
neuer
be
the
better
,
but
the
worse
,
for
the
knowledge
shal
but
serue
to
aggreadge
your
condemnation
.
Then
be
neuer
content
with
the
voice
of
men
▪
but
euer
cry
for
the
inward
doctour
the
Spirit
of
God
from
Heauen
.
And
say
,
Lord
come
with
this
word
,
and
teach
my
heart
,
otherwaies
,
all
is
but
winde
,
and
shall
be
an
aggreading
of
my
condemnation
at
the
last
day
:
It
is
thou
Lord
who
is
the
onely
inward
teacher
,
and
therefore
except
thou
teach
me
,
I
shall
not
be
taught
.
So
except
that
holie
teacher
be
with
vs
in
teaching
all
is
but
lost
tyme
.
Now
to
come
to
the
wordes
.
What
is
this
the
Lord
craues
of
them
?
what
teaches
the
Lord
them
?
that
euerie
one
should
loue
another
.
He
teaches
not
onely
loue
,
but
loue
that
meetes
loue
;
he
will
not
teache
thee
onely
to
loue
him
,
but
him
to
loue
thee
againe
.
This
is
mutuall
loue
.
As
he
teaches
thee
to
loue
me
,
so
he
teaches
me
to
loue
thee
.
loue
must
be
mutual
.
Friendship
standes
not
in
the
one
side
,
but
friendship
must
be
conjoyned
to
friendship
.
There
is
no
bond
in
that
blessed
bodie
of
Christ
,
except
there
be
a
mutuall
bond
:
if
I
loue
thee
neuer
so
well
,
if
thou
loue
not
me
,
thou
shalt
neuer
be
in
the
bodie
:
For
as
the
rest
of
the
members
of
Christ
loues
thee
,
so
thou
must
loue
them
againe
,
or
else
thou
hast
no
fellowship
in
the
bodie
.
Marke
the
order
which
the
Apostle
vses
in
teaching
.
When
he
instructes
men
in
any
grace
(
there
are
some
fundamentall
graces
that
are
so
called
,
because
they
are
the
grounds
of
al
graces
,
to
wit
Faith
,
Hope
and
Charitie
:
first
Faith
,
then
Hope
and
Charitie
,
then
followes
al
other
graces
on
them
.
)
When
God
instructs
a
man
in
any
grace
,
he
first
layes
down
this
fundamentall
grace
,
and
teaches
him
to
loue
,
then
he
buildes
another
grace
vpon
it
,
and
puts
on
liberalitie
on
it
,
and
biddes
thee
bee
beneficiall
:
first
he
biddes
him
loue
,
and
then
hee
biddes
him
be
beneficiall
.
Therefore
Paul
1.
Corinth
.
chap.
13.
verse
3.
Speaking
of
that
same
grace
of
beneficence
,
saies
,
If
I
should
take
all
my
substance
and
deale
it
to
the
poore
,
if
this
liberalitie
come
not
from
the
heart
and
proceed
not
from
loue
,
it
auailes
nothing
.
Giue
all
that
thou
wilt
giue
,
if
thou
loue
not
the
person
thou
guest
it
to
,
thou
hast
lost
thy
thankes
at
Gods
handes
.
Therefore
in
teaching
liberalitie
,
that
thy
beneficence
may
turne
to
thy selfe
,
and
doe
thee
good
,
as
it
does
to
another
man
,
he
teaches
thee
loue
:
For
if
my
gift
redound
not
to
my
owne
well
,
woe
is
me
.
Then
the
way
to
get
goode
of
the
gift
thou
giuest
,
is
to
loue
him
thou
giuest
it
to
.
The
Philosopher
he
teaches
the
childe
vertue
,
but
as
for
loue
he
cannot
worke
it
.
He
will
teache
thee
liberality
and
descriue
it
to
thee
,
but
as
for
the
hart
he
cannot
instruct
it
.
It
is
the
Lord
that
teaches
this
fundamentall
grace
of
Charitie
,
without
the
which
,
all
thy
doinges
are
as
an
house
builded
without
good
ground
.
In
the
next
verse
,
he
proues
that
they
are
all
taught
of
God
by
their
doinges
.
Yea
,
saies
he
,
and
that
thing
verelie
ye
doe
to
all
the
brethren
,
that
are
in
Macedonia
.
Ye
are
not
speakers
and
braggers
,
but
,
doers
;
it
is
not
speaking
,
that
wil
do
the
turne
,
but
,
doing
beneficence
must
be
in
the
hand
and
not
in
the
mouth
.
This
age
is
full
of
talke
,
as
euer
any
age
was
,
and
all
our
goodnesse
is
only
in
our
mouth
and
tongue
,
our
faith
in
our
mouth
,
our
charitie
in
our
mouth
,
our
liberalitie
in
our
mouth
;
little
in
heart
,
as
little
in
hand
,
nothing
in
action
.
Take
head
.
All
this
testifies
,
for
all
the
doctrin
and
preaching
of
the
grace
of
God
in
Christ
,
commonly
God
is
not
the
teacher
.
God
when
he
teaches
a
man
to
be
bountifull
,
as
he
layes
the
fundamentall
grace
,
which
is
loue
,
so
he
makes
it
bud
forth
in
the
hand
,
that
is
he
drawes
it
out
in
action
;
he
draws
it
not
out
in
the
tongue
,
to
clatter
of
it
,
but
he
draws
it
in
the
hand
to
doe
well
with
it
:
and
ther
cannot
be
a
surer
argument
that
God
is
the
teacher
of
any
grace
,
nor
when
we
see
the
action
of
the
hand
conformed
to
the
profession
.
Count
of
them
by
their
workes
.
Hast
thou
faith
?
the
best
argument
to
knowe
thy
faith
by
,
is
thy
worke
.
Iames
saies
chap.
2.
verse
18.
Let
me
see
thy
faith
,
not
in
thy
tongue
,
but
in
thy
works
.
Would
thou
knowe
if
a
man
hes
a
liberall
heart
?
Looke
not
to
his
tongue
,
but
to
his
hand
.
So
he
who
is
instructed
by
God
in
any
grace
,
he
is
a
doing
man
,
a
doe●
,
and
not
a
speaker
.
Yet
ere
I
leaue
the
wordes
,
marke
this
.
He
saies
,
to
all
the
brethren
.
Loue
to
all
the
brethren
,
not
to
him
,
nor
to
her
nor
to
one
part
,
but
all
in
whole
Macedonia
,
that
is
,
the
whole
Countrey
about
you
:
As
if
the
liberalitie
of
Edinburgh
were
extended
to
whole
Scotland
,
and
to
all
the
brethren
in
it
.
Marke
then
the
maner
of
Gods
teaching
.
As
he
layes
downe
the
ground
Charitie
and
builds
ther
on
beneficencie
,
and
bringes
the
grace
from
the
heart
to
the
hand
:
so
he
will
not
open
one
peece
of
the
hand
and
shut
it
out
to
this
bodie
,
or
that
bodie
onely
,
and
then
draw
it
in
againe
:
but
he
opens
out
the
hand
wide
to
all
the
brethren
,
and
all
the
members
of
the
bodie
of
Christ
.
Looke
all
the
doctoures
of
Philosophie
,
when
they
discourse
of
this
vertue
of
beneficence
,
and
liberalitie
,
they
lay
,
doe
goode
to
thy
friendes
,
and
kins-men
,
aduance
them
:
doe
goode
to
them
that
doe
well
to
thee
:
thy
enemie
,
meete
him
againe
,
with
an
euill
turne
:
yea
,
with
two
euill
turnes
for
one
.
And
this
precept
is
ouer
well
keeped
in
Scotland
.
But
God
,
when
he
and
his
ministers
teaches
,
he
bids
thee
be
beneficiall
to
all
men
,
showe
thy
good
deeds
to
all
men
yea
to
thy
enemies
.
Loue
thy
enemies
,
show
not
only
a
good
countenance
to
thy
enemie
,
albeit
he
loue
thee
not
,
loue
him
:
&
by
so
doing
coales
of
wraith
shall
be
on
his
head
.
Commit
the
vengence
to
God
,
and
he
shall
surely
repay
.
Rom.
12.
19.
Vengence
is
mine
sayes
the
Lord
,
O
would
to
God
men
could
beleeue
that
,
that
the
Lord
would
take
vengence
on
the
oppressour
,
and
on
such
as
are
set
on
euill
works
:
we
shall
see
that
vengence
powred
on
them
in
that
great
day
.
The
Lord
(
ye
heard
is
the
auenger
of
harlotrie
and
wickednesse
:
then
let
the
Lord
be
the
onely
auenger
.
Yet
there
is
a
great
difference
in
showing
liberalitie
.
Respect
(
saies
the
Apostle
)
speciallie
them
,
who
are
of
the
familie
of
faith
.
Galat.
6.
10.
There
is
a
difference
of
loue
,
as
there
are
degrees
of
liberalitie
,
we
are
not
bound
to
loue
all
men
alyke
,
albeit
we
be
bound
to
loue
all
men
,
yet
we
should
loue
them
best
,
who
are
members
of
that
bodie
with
vs
in
Christ
.
This
difference
must
be
keeped
.
Now
,
when
he
hes
left
off
to
exhort
them
to
beneficence
.
In
the
end
of
the
verse
,
he
saies
,
the
least
thing
I
can
doe
,
is
to
exhort
you
,
to
increase
more
and
more
.
This
should
learne
vs
,
that
when
we
see
the
grace
of
God
in
any
person
,
we
should
not
insist
long
to
exhort
them
to
that
grace
;
for
,
when
God
is
teaching
,
few
wordes
may
serue
them
,
to
stirre
them
vp
to
that
grace
:
but
,
they
,
whom
the
Lord
teaches
not
by
his
Spirit
,
a
thousand
wordes
will
not
teach
them
.
So
,
they
,
that
would
releeue
the
Minister
of
paines
,
let
them
seeke
earnestlie
,
that
,
God
woulde
be
the
inward
teacher
in
the
heart
,
and
then
thou
shalt
be
taught
.
Now
,
Necessity
of
exhortation
to
perseuerance
.
brethren
,
albeit
there
be
not
a
necessity
to
insist
,
to
exhort
men
to
the
grace
,
they
see
,
in
any
person
,
yet
,
there
is
a
necessity
to
exhort
them
to
perseuerance
in
that
grace
.
There
are
none
so
indewed
with
any
grace
,
as
,
with
liberalitie
,
patience
,
loue
,
yea
,
faith
it selfe
,
the
ground
of
all
graces
,
but
,
he
hes
need
,
euery
day
to
heare
the
voice
of
exhortation
to
goe
forward
:
For
none
hes
made
such
progresse
in
the
course
of
Christianitie
(
for
,
we
are
all
in
the
rinke
,
running
to
the
butt
,
Christ
)
when
we
haue
runne
all
our
dayes
,
vntill
we
be
gray
haired
,
yet
,
we
are
farre
from
the
butt
;
and
we
are
ay
falling
back
:
and
so
,
we
haue
ay
need
of
this
voice
crying
after
vs
.
Runne
on
,
thou
art
running
,
thou
hast
ouercomde
him
,
who
ranne
with
thee
:
stryue
to
ouerrun
thy self
:
Ran
thou
fast
the
day
?
run
faster
to
morrow
:
amend
thy
pace
euery
day
.
There
are
none
of
vs
,
who
standes
so
fast
in
grace
,
but
,
we
may
fall
back
againe
:
and
therefore
,
we
haue
need
,
continuallie
to
heare
this
exhortation
:
And
the
Lord
hes
appointed
his
ministrie
to
cry
after
men
,
who
are
running
in
this
rinke
.
And
so
if
thou
heare
not
the
voice
of
his
ministrie
stirring
thee
vp
to
runne
,
if
thou
contemne
the
voyce
of
the
crier
,
look
,
how
fast
thou
euer
ran
forward
,
thou
shalt
run
as
fast
backward
.
So
,
there
is
no
better
way
to
hold
a
man
forward
in
this
course
of
Christianitie
,
and
to
cause
him
grow
in
all
grace
,
vntill
he
come
to
the
end
of
the
rinke
,
nor
the
crying
of
this
ministrie
,
I
denounce
thee
,
contemne
thou
this
ministrie
,
thou
shalt
neuer
come
to
the
end
of
the
rinke
,
to
get
inheritance
in
Heauen
.
Men
will
not
beleeue
this
,
vntill
they
see
it
.
Now
,
Quyetnesse
commended
.
in
the
last
roume
,
after
he
hes
exhorted
them
,
to
abstein
from
fornication
,
not
to
do
wrong
to
their
neighbour
,
to
be
beneficiall
,
and
to
loue
their
brother
,
last
,
he
exhorts
them
,
to
study
to
be
quyet
.
The
word
is
.
Be
ambitious
of
quietnesse
.
As
euer
ye
saw
men
ambitious
of
the
honour
of
the
world
,
be
ye
ambitious
of
quyetnesse
:
Among
all
the
parts
of
vncleannesse
,
and
of
the
vitiositie
and
foulnesse
of
this
our
nature
,
this
is
one
,
called
curiositie
,
ouer
great
businesse
in
other
mens
affaires
,
in
the
thing
,
that
concernes
not
vs
,
nor
,
our
calling
:
Euen
so
,
by
the
contrair
,
among
all
the
properties
of
holinesse
,
this
is
one
,
To
haue
a
sober
,
content
estate
.
For
,
these
two
are
opponned
to
other
,
a
curious
spirite
and
a
quyet
spirite
:
the
one
plaine
contrair
to
the
other
,
one
is
a
vyce
;
the
other
,
a
vertue
.
And
as
I
said
before
,
They
who
hes
not
quyetnesse
,
in
some
measure
,
in
their
soules
,
but
,
in
whom
this
curiositie
raignes
in
highest
degree
,
I
cannot
say
,
they
haue
any
part
of
sanctification
:
For
,
there
is
such
an
vnseparable
bond
of
the
graces
of
the
Spirite
,
that
,
where
one
is
,
in
some
measure
all
must
be
Glory
neuer
of
one
,
nor
,
of
two
,
nor
,
of
three
graces
,
except
thou
finde
the
whole
graces
,
and
euery
one
of
them
,
in
some
measure
,
in
thee
.
Now
,
when
he
hes
commended
the
grace
it selfe
,
he
comes
to
the
effect
of
the
grace
,
Effects
of
quyetnes
.
what
auails
any
grace
,
without
the
effect
?
It
is
an
vnprofitable
grace
?
And
the
first
effect
of
quyetnesse
,
is
,
To
euerie
man
,
to
doe
his
owne
businesse
.
To
keepe
him
within
the
bounds
of
his
owne
businesse
,
and
be
exercised
in
his
owne
affairs
,
and
not
in
the
affairs
of
other
men
.
So
,
the
effect
of
quyetnes
is
not
to
sit
idle
,
but
to
be
exercised
in
well
doing
:
but
,
in
doing
,
not
that
,
which
perteins
to
another
in
their
calling
,
but
,
that
,
which
God
hes
appointed
thee
,
in
thy
calling
:
Be
as
busie
as
thou
canst
in
that
,
night
and
day
.
There
is
a
great
difference
betweene
a
quyet
person
and
an
idle
person
:
a
quyet
person
is
the
best
exercised
person
in
the
worlde
;
for
,
all
his
businesse
is
within
the
boundes
of
his
exercise
,
he
is
doing
that
,
which
the
Lord
hes
bidden
him
do
(
doe
thy
labour
,
but
,
goe
not
without
the
compasse
of
thy
calling
)
and
in
the
meane
tyme
,
he
is
idle
in
other
mens
turnes
:
But
,
as
for
an
idle
man
,
I
shall
tell
you
his
nature
(
no
man
can
be
altogether
idle
,
but
,
he
must
be
euer
exercised
in
something
,
so
long
as
there
is
breathe
in
his
mouth
.
)
An
idle
person
does
not
a
turne
,
that
pertaines
to
his
owne
calling
,
but
,
in
other
mens
calling
he
is
euer
busie
,
he
is
exercised
in
this
thing
and
that
thing
,
that
perteynes
to
another
man
,
and
in
the
meane
tyme
he
is
a
vagabound
,
without
any
shift
.
Paul
speaking
of
these
busie
bodies
.
2.
Thessal
.
chap.
3.
verse
11.
sayes
,
that
,
they
doe
no
labour
,
and
yet
,
they
are
busie
bodies
,
exercised
in
other
mens
affaires
,
while
as
they
are
idle
,
in
their
owne
calling
.
The
second
effect
,
is
a
particular
kinde
of
exercise
;
handie
labour
,
working
with
a
mans
owne
hand
,
not
with
his
seruants
handes
.
And
therefore
,
the
word
is
,
your
owne
proper
handes
.
This
woulde
seeme
ouer
straite
.
It
may
be
,
that
,
many
will
be
content
to
be
exercised
in
an
honest
and
liberall
action
,
so
,
that
,
they
may
keep
their
hands
clean
:
but
,
when
it
commes
to
an
handy
work
,
and
to
put
to
their
hands
and
file
their
fingers
,
to
the
bowing
of
the
back
,
and
of
the
head
,
ô
,
that
is
ouer
strait
,
it
is
ouer
sore
,
to
a
Genle-man
,
to
doe
that
,
it
settes
him
not
:
He
is
a
Lords
Sonne
,
should
he
fyle
his
hands
with
labour
?
But
,
Paul
sayes
,
Labour
with
thy
owne
handes
,
rather
ere
thou
be
idle
in
this
lyfe
,
Put
to
thy
hand
to
a
spade
,
or
,
shouell
and
dig
dykes
.
Ye
may
reade
2.
Thessa
.
chap.
3.
verse
8.
of
Paul
.
I
will
showe
you
what
he
did
(
appearantlie
there
hes
beene
men
in
Thessalonica
,
like
this
country
people
,
who
would
not
labour
for
their
liuing
)
He
sayes
,
Day
and
night
,
with
paine
and
trouble
,
with
my
owne
hands
,
I
wonne
my
liuing
▪
beside
my
preaching
,
I
won
my
liuing
with
my
owne
craft
.
In
the
might
,
when
he
left
teaching
,
he
made
tentes
,
for
his
liuing
.
Now
,
this
he
speakes
,
to
be
an
exemple
to
these
idle
bodies
at
Thessalonica
:
and
Paul
,
read
of
him
,
when
ye
will
,
he
was
a
Gentle-man
,
a
Roman
,
an
Hebrew
,
a
Pharisie
,
yea
,
one
of
the
Apostles
of
Iesus
,
which
is
greatest
of
all
;
yet
,
he
labours
with
his
owne
hands
for
●as
liuing
.
In
the
Epistle
,
to
the
Ephes.
cha.
4.
verse
.
28.
he
saies
.
He
that
s●all
,
let
him
steale
no
more
,
(
sinner
,
sin
no
moree
:
harlot
,
liue
in
harlotrie
no
more
;
alas
,
it
is
ouerlong
to
spend
,
if
it
were
but
an
houre
in
offending
God
.
)
Then
if
he
,
that
stal
,
should
steal
no
more
,
what
should
he
doe
?
Works
,
saies
he
,
with
his
handes
.
I
would
,
that
,
they
,
who
cannot
get
other
moyen
to
win
their
liuing
by
,
should
labour
with
their
handes
,
for
their
liuing
,
if
it
were
in
the
vylest
office
,
that
can
be
(
for
,
all
offices
are
sanctified
,
in
Christ
.
)
What
makes
a
thiefe
,
but
idlenesse
?
if
thou
wilt
not
worke
,
thou
must
steale
.
In
the
second
Epist.
Thessa
chap.
3.
verse
12.
(
If
any
people
had
neede
of
this
admonition
,
this
land
had
neede
thereof
.
)
Paul
sayes
,
worke
with
your
owne
hands
.
Wherefore
?
That
ye
may
eat
your
own
bread
,
not
another
mans
bread
,
but
,
that
thou
maist
eate
thy
owne
bread
,
that
thou
hast
win
with
the
sweate
of
thy
browes
:
whereby
he
would
meane
,
that
,
they
,
who
will
not
put
to
their
hands
to
worke
,
but
,
walkes
vp
and
down
idle
,
(
wce
to
that
morsell
,
they
put
in
their
mouth
)
do
reaue
the
meat
out
of
the
mouthes
of
the
poore
laborers
.
Now
,
to
be
short
.
He
sayes
,
He
denounced
these
things
to
them
,
before
;
and
he
denounced
them
,
in
the
name
of
Iesus
,
threatning
a
judgement
,
as
ye
may
see
,
in
that
place
.
2.
Thess.
3.
11.
12.
This
is
an
Inhibition
as
straite
,
as
anie
Kings
inhibition
:
He
that
will
not
worke
,
let
him
not
eate
.
I
forbid
him
to
put
the
least
morsell
in
his
mouth
:
he
that
wil
not
labour
,
I
command
,
in
Gods
name
,
that
,
he
eate
none
.
It
is
the
will
of
God
,
that
they
,
who
will
not
worke
,
and
may
worke
,
that
,
they
should
die
for
hunger
.
They
who
are
strong
and
may
get
labour
,
and
will
not
worke
,
there
should
be
an
inhibition
laid
on
them
,
not
to
eate
:
and
they
,
who
eate
,
if
they
eate
not
the
bread
conquest
with
their
owne
labour
,
their
eating
is
cursed
to
them
.
It
is
not
permitted
to
a
King
,
to
eate
bread
,
except
he
labour
for
it
:
(
and
surelie
,
his
labour
is
an
heauie
labour
)
No
,
for
al
the
warrands
,
Charters
and
securities
,
which
thou
hast
of
thy
lands
,
be
thou
Earle
,
or
,
Lord
,
or
Barron
,
except
thou
eate
the
labour
of
thy
owne
hands
,
thou
eatest
not
lawfullie
,
but
,
thy
eating
is
accursed
.
This
Inhibition
is
not
to
beggers
onelie
,
but
to
the
greatest
dominators
of
the
earth
:
for
,
it
was
injoined
to
Adam
,
Thou
shalt
eate
thy
breade
with
the
sweate
of
thy
browe
;
and
all
Lords
and
great
men
were
then
in
the
loynes
of
Adam
.
Goe
keepe
sheepe
,
or
,
nolt
,
or
,
digge
dykes
(
if
it
please
God
,
thou
haue
no
other
trade
)
and
be
ay
doing
something
.
Now
,
Labour
,
both
honest
and
profitable
.
in
the
end
,
he
addes
two
reasons
,
to
cause
them
labour
:
the
first
,
for
honestie
;
the
other
,
for
commoditie
.
He
is
the
honester
man
,
that
will
put
to
his
hand
to
labour
,
and
will
sit
downe
with
gray
bread
conquest
by
his
labour
,
nor
he
,
who
eates
all
delicates
,
with
idlenesse
.
When
thou
hast
laboured
and
win
thy
dinner
,
then
,
thou
art
an
honest
man
:
idlenes
is
no
honestier
an
idle
bodie
I
cannot
count
him
honest
.
He
that
eates
without
labour
(
set
him
at
the
table
head
)
he
hes
no
honestie
.
Now
this
honesty
should
be
seene
by
them
,
that
are
without
,
euen
the
heathen
.
Brethren
,
we
should
be
honest
,
if
it
were
no
more
,
but
onely
for
our
enemies
cause
,
for
regard
of
our
holy
profession
.
The
Enemie
,
the
Pagane
,
lookes
vpon
thee
,
who
art
an
idle
body
,
and
labours
not
,
and
sees
nothing
,
but
a
bellie
and
a
denourer
of
the
creatures
of
God
,
and
then
,
will
he
not
slander
thy
profession
?
Therefore
,
if
it
were
but
to
saue
this
profession
from
the
slanders
of
wicked
men
,
labour
continuallie
:
ere
thou
should
be
idle
,
labour
in
any
exercise
.
Yea
,
more
,
nor
this
.
Labour
is
the
moyen
,
where
by
the
Lord
hes
ordained
thee
,
to
win
thy
enemy
;
when
he
sees
thee
labour
and
win
thy
liuing
,
with
the
sweat
of
thy
browes
:
and
by
the
contrare
;
thy
idlenes
holds
others
back
,
who
would
embrace
the
Gospell
.
Woe
to
them
,
who
are
stumbling
blocks
,
to
holde
men
back
,
from
Christ
.
As
for
the
profit
the
laborer
gets
(
I
not
will
insist
in
it
)
he
who
in
his
labor
hes
God
before
his
eies
,
&
labors
,
not
so
much
to
win
his
liuing
thereby
,
as
to
glorifie
God
,
according
to
the
command
of
the
Apostle
1.
Cor.
10.
31.
Whither
ye
eate
,
or
,
drinke
,
what
euer
ye
doe
,
doe
all
to
the
glorie
of
God
:
(
he
who
workes
,
let
him
not
worke
,
as
an
Oxe
,
or
,
an
Asse
,
but
,
to
glorifie
God
He
who
in
labour
sets
himselfe
to
glorifie
God
,
to
be
holie
(
be
it
,
to
〈◊〉
pottes
,
to
hold
the
pleugh
to
dig
dykes
)
those
men
they
shall
neuer
want
the
thing
,
the
Lord
thinkes
may
suffice
them
,
at
the
least
,
they
shall
haue
co●●en●ment
.
When
they
sit
at
dinner
,
they
shall
haue
greater
contentation
then
they
that
are
fed
with
most
daintie
dishes
.
Therefore
haue
ay
God
before
thy
eyes
;
labour
ay
to
God
,
and
then
thou
shalt
haue
here
in
this
life
sufficient
to
serue
thee
,
and
hereafter
shalt
haue
heauenlie
riches
in
aboundance
.
Therefore
stand
not
,
be
not
idle
in
thy
calling
but
labor
:
And
how
?
euer
to
God
and
his
glorie
,
and
then
thou
shalt
not
want
:
thou
shalt
haue
plentie
and
sacietie
of
joy
in
that
full
sight
of
the
countenance
of
Christ
:
all
this
worlde
will
away
.
Then
blessed
is
that
man
who
will
set
himselfe
to
serue
God
in
his
calling
while
he
is
heere
:
for
when
this
worlde
goes
away
,
he
shall
obtaine
that
glorious
kingdome
that
lastes
for
euer
:
not
by
him selfe
,
but
onelie
by
Christ
:
for
in
him
onelie
we
and
our
labours
are
blessed
.
And
therefore
to
him
with
the
Father
and
the
holie
Spirite
,
be
all
praise
for
euer
.
AMEN
.
THE
XVII
.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
4.
vers.
13.
14.
15.
13
I
woulde
not
brethren
,
haue
you
ignorant
concerning
them
which
are
a
sleepe
,
that
ye
sorrow
not
as
others
which
haue
no
hope
.
14
For
we
beleeue
that
Iesus
is
dead
,
and
is
risen
:
euen
so
them
which
sleepe
in
Iesus
will
God
bring
with
him
.
15
For
this
wee
say
vnto
you
by
the
word
of
the
Lord
,
that
wee
which
liue
,
and
are
remayning
in
the
comming
of
the
Lord
,
shall
not
preuent
them
which
sleepe
.
THese
Thessalonians
(
brethen
)
to
whom
the
Apostle
writes
,
they
were
not
altogether
ignorant
of
the
estate
of
them
who
departed
this
life
.
No
question
,
they
vnderstoode
and
knew
the
resurrection
of
the
dead
:
for
not
knowinge
that
,
what
could
they
know
of
Christianitie
?
Yet
as
appeares
of
this
place
by
the
Apostle
,
it
was
not
a
setled
knowledge
in
the
heart
they
had
:
they
knew
no
so
as
they
shoulde
haue
done
the
resurrection
of
the
bodie
.
And
therefore
when
their
friends
whom
they
loued
wel
,
departed
,
their
dolour
was
excessiue
.
When
they
saw
the
godlie
who
professed
in
the
beginning
,
drawne
to
torments
,
martyred
and
execute
,
they
tooke
displeasure
out
of
measure
:
euen
as
if
they
who
departed
this
life
,
had
perished
altogether
,
and
shold
neuer
haue
bene
more
.
The
Apostle
vnderstanding
this
,
among
other
things
he
writes
to
them
,
he
casts
in
this
doctrine
of
the
estate
of
them
that
are
departed
;
to
the
end
they
should
leaue
off
that
excessiue
sorrow
and
lamentation
,
and
not
lament
as
the
Gentiles
who
were
without
hope
.
Then
to
come
shortly
to
the
wordes
and
purpose
of
the
Apostle
.
He
settes
downe
this
proposition
,
I
would
not
brethren
,
haue
you
ignorant
concerning
them
which
are
a
sleepe
;
the
end
wherefore
he
would
not
haue
them
ignorant
,
is
,
that
they
sorrow
not
as
others
who
hes
no
hope
.
Now
concerning
the
estate
of
those
that
are
departed
,
he
instructs
them
in
sundry
heads
of
it
:
First
,
he
telles
them
that
they
are
but
a
sleep
,
that
is
now
their
present
estate
in
graue
.
Then
he
teaches
them
what
shall
follow
;
the
rising
again
;
when
that
they
haue
sleeped
a
time
,
as
one
after
sleep
awakes
,
so
shal
they
awake
.
Next
he
instructes
them
of
the
honor
they
shall
haue
in
the
resurrection
when
they
shall
meete
the
Lord
of
glorie
.
Suppose
they
be
dead
first
,
they
shal
not
be
last
in
meetting
the
Lord
:
yea
they
who
shall
be
aliue
at
that
day
,
shall
not
be
first
,
but
they
who
are
departed
,
shall
be
in
the
first
rank
to
meete
the
Lord
in
the
clouds
.
Of
this
he
taks
occasion
to
speak
of
the
Lords
comming
,
&
of
the
glory
thereof
;
to
this
end
that
euery
one
in
thinking
vpon
these
things
shold
receiue
comfort
.
Ther
is
the
summe
of
this
doctrine
.
I
woulde
not
haue
you
brethren
ignorant
as
concerning
those
who
are
at
sleepe
.
That
is
,
I
woulde
not
haue
you
ignorant
of
their
estate
,
what
is
their
estate
while
they
lye
in
graue
,
what
their
estate
shall
be
thereafter
.
Of
these
and
such
things
I
would
not
haue
you
ignorant
.
Now
the
lesson
is
easie
.
There
are
none
of
vs
but
in
some
measure
we
shoulde
knowe
what
is
the
estate
of
them
who
are
dead
;
what
is
their
estate
in
the
graue
,
what
shall
be
their
estate
after
the
graue
.
It
appertaines
to
euerie
Christian
to
know
the
estate
of
the
dead
in
some
measure
,
as
well
as
it
pertaines
to
them
to
know
the
estate
of
the
liuing
not
passing
the
reuelation
that
the
Lord
hes
made
therin
.
Dreame
not
anie
estate
to
the
dead
,
knowe
no
more
of
it
nor
it
pleases
God
to
reueale
,
nor
desire
to
know
no
more
.
The
Papistes
passes
in
curiositie
,
and
can
not
be
satisfied
with
the
Lords
reuelation
:
but
let
vs
be
content
with
the
reuelation
of
the
Lord
vntill
that
great
reuelation
come
.
Alwaies
it
pertaines
to
vs
in
some
measure
to
knowe
the
estate
of
the
departed
.
Ignorance
brings
sorrow
;
and
knowledg
,
ioy
.
Ignorance
brings
a
great
deale
of
sorrow
with
it
.
The
effects
of
ignorance
.
in
things
,
we
should
know
,
are
displeasure
and
sorrow
.
Knowledge
of
the
things
,
we
should
know
,
and
especially
of
the
estate
of
those
departed
this
life
,
brings
joy
&
consolation
.
Ignorance
made
Iacob
excessiuelie
to
mourne
for
his
sonne
Ioseph
,
without
anie
cause
,
thinking
he
was
dead
,
when
he
was
aliue
.
Being
fred
from
his
ignorance
,
and
knowing
the
estate
of
his
son
,
and
that
he
was
aliue
.
he
found
joy
and
consolation
.
So
light
and
knowledge
brings
joy
.
The
blinde
opinion
of
this
dreame
of
Purgatorie
that
the
Papists
hes
inuented
,
hes
brought
exceeding
great
displeasure
to
many
.
To
thinke
that
the
soule
lowsed
from
the
bodie
should
be
tormented
in
Purgatorie
,
ere
it
enter
in
glorie
.
But
men
being
fred
from
this
ignorance
,
and
knowing
assuredly
that
the
soule
,
immediatlie
after
it
seueres
from
the
bodie
,
passes
to
eternall
joy
,
men
and
wemen
knowing
this
in
the
pointe
of
death
▪
no
question
,
they
are
exceeding
glad
.
Then
brethren
,
to
speake
it
againe
;
Ignorance
brings
great
displeasure
;
knowledge
bringes
joy
:
when
we
knowe
the
estate
of
thinges
as
they
are
indeed
,
then
there
is
joy
.
Therefore
the
Apostle
sayes
,
That
ye
〈◊〉
not
,
as
others
who
hes
no
hope
.
That
is
,
as
the
Gentiles
.
An
ignorant
and
hopelesse
bodie
who
hes
no
hope
of
the
resurrection
,
who
knowes
nothing
of
the
resurrection
;
and
therefore
hopes
not
for
it
,
his
mourning
and
sorrowe
will
be
excessiue
.
This
is
the
meaning
of
the
Apostle
.
Ignorance
bringes
〈◊〉
in
death
,
it
makes
a
man
hopelesse
,
not
to
hope
for
a
lyfe
after
this
lyfe
,
nor
for
a
resurrection
to
lyfe
,
and
being
〈◊〉
,
what
joy
can
he
haue
?
a
bodie
dying
without
hope
,
no
〈◊〉
if
thou
bee
not
in
hope
when
thou
art
dying
.
all
the
world
shall
not
make
thee
to
rejoyce
.
By
the
contrair
,
ye
heare
by
the
Apostle
,
knowledge
bringes
hope
;
for
hope
is
the
effect
of
knowledge
,
and
hope
bringes
joy
and
comfort
in
the
houre
of
death
.
None
euer
yet
died
in
the
hope
of
that
glorious
resurrection
,
but
in
the
houre
of
death
,
they
rejoyced
with
joy
vnspeakable
.
The
joy
that
hope
bringes
,
being
grounded
on
knowledge
,
is
wonderfull
.
It
will
not
be
conteined
in
the
heart
but
the
mouth
will
open
and
glory
in
the
joy
it
apprehendes
,
throgh
the
hope
of
the
resurrection
in
Iesus
Christ
.
The
Apostle
Rom.
chap.
5.
verse
2.
saies
,
We
rejoyce
vnder
the
hope
of
the
glory
of
God
.
I
meane
not
,
brethren
,
that
,
that
knowledge
that
workes
hope
,
and
that
hope
that
workes
joy
,
will
take
away
from
a
man
altogether
all
displeasure
,
all
heauinesse
,
all
mourning
in
the
departure
of
our
friendes
,
and
them
we
loue
well
.
No
,
it
will
nor
nor
should
not
doe
that
.
There
is
no
grace
of
God
in
Iesus
,
that
puts
out
any
naturall
affection
:
none
will
take
away
either
naturall
joy
,
or
displeasure
:
no
,
faith
and
hope
will
not
doe
it
,
but
it
makes
that
naturall
affection
sanctified
,
and
puts
it
in
order
:
Our
dolour
,
which
by
nature
is
immoderate
,
it
moderates
:
hope
will
bring
with
it
a
measure
,
knoweledge
will
bring
with
it
a
measure
,
and
faith
which
is
the
fountaine
of
all
graces
,
will
bring
with
it
a
measure
.
In
a
word
,
Faith
,
hope
and
knowledge
,
will
temper
and
mingle
the
affection
of
displeasure
,
which
is
bitter
,
with
the
affection
of
joy
,
and
make
a
sweete
temperature
in
that
bodie
:
so
that
the
bodie
that
hes
knowledge
and
hope
,
when
it
is
mourning
fastest
,
it
will
haue
greatest
joy
.
Beware
of
your
mourning
,
and
looke
that
it
be
neuer
altogether
without
some
joy
.
Sobst
thou
?
sighst
thou
vnspeakablie
?
Looke
,
that
thy
●ighs
be
mingled
with
joy
vnspeakable
.
Will
ye
haue
my
counsell
?
Let
neuer
joy
be
the
alone
,
but
let
euer
joy
be
tempered
with
sorrow
:
Haue
not
srrow
the
alone
.
but
let
it
〈◊〉
be
mingled
with
some
joy
.
So
long
as
thou
liuest
,
thou
art
naturallie
inclined
to
sinne
,
and
sinne
procures
sorrow
.
And
therfore
so
long
as
sinne
dwelles
in
thy
bodie
,
let
euer
thy
joy
be
tempered
with
sorow
,
but
let
neuer
thy
sorow
for
sinne
be
it
alone
,
but
tempered
with
some
joy
in
the
mercie
of
God
.
This
shoulde
be
the
estate
of
a
christian
:
in
laughing
forget
not
sin
,
but
sorow
for
it
:
be
not
wanton
vnder
the
burden
of
sin
.
Againe
,
in
mourning
let
joy
be
for
the
mercie
of
Christ
to
vs
.
The
Apostle
sayes
1.
Thess.
5.
16.
Reioice
euer
:
yea
euen
when
thou
art
mourning
,
for
there
is
matter
of
eternall
joy
offered
in
Christ
:
and
therfore
rejoice
with
a
sanctified
and
with
an
holie
joye
.
This
is
the
first
lesson
.
Then
brethren
,
I
gather
on
the
words
of
the
Apostle
,
As
the
Gentiles
who
haue
no
hope
of
resurrection
;
where
there
is
no
hope
there
is
no
comfort
?
where
a
mans
hope
is
bounded
within
the
compasse
of
this
life
,
and
reaches
not
out
beyond
the
same
,
there
is
no
comfort
:
make
him
king
of
all
the
worlde
,
if
his
hope
be
onelie
on
the
kingdomes
of
this
earth
,
if
he
hope
not
for
that
heauenlie
kingdome
,
Want
of
hope
doth
bring
dispaire
in
death
.
to
be
an
inheritour
there
,
he
hes
no
joye
nor
comfort
:
I
meane
that
solide
joye
and
comfort
which
the
world
neuer
ministers
to
men
.
Al
the
kingdoms
in
the
earth
will
neuer
minister
to
thee
solide
joy
,
comfort
&
consolation
.
Now
brethren
,
this
is
the
estate
of
the
Gentiles
.
Paul
Ephes.
2.
12.
speaking
of
their
estate
,
sayes
;
they
liued
in
the
world
without
God
,
aliants
from
the
Common-well
of
Israell
,
from
the
Church
of
God
,
strangers
from
the
couenants
of
promise
,
without
hope
&
without
God
in
the
world
;
and
so
hopelesse
&
confortlesse
.
I
can
not
say
,
that
euer
any
Gentile
that
liued
as
a
Gentile
,
what
euer
was
their
ranke
on
the
earth
,
that
euer
they
had
any
comfort
:
all
these
Monarches
that
liued
without
grace
in
the
world
,
I
can
not
say
that
in
the
midst
of
their
triumph
&
greatest
glory
they
had
any
comfort
;
much
lesse
in
the
hour
of
their
death
had
they
any
confort
&
joy
:
and
when
they
saw
there
was
nothing
but
death
,
and
all
pleasure
was
away
,
then
there
was
nothing
but
sorowe
,
Hadrian
the
Emperour
(
I
remember
)
who
was
one
of
the
most
glorious
Conquerours
in
the
world
,
when
he
was
on
death-bed
,
he
flatters
with
his
owne
soule
,
to
see
if
she
would
haue
bidden
within
the
body
,
saying
,
My
litle
soule
,
wilt
thou
bide
within
the
body
?
thou
waits
not
where
thou
art
going
to
;
without
hope
he
was
,
and
therefore
comfortlesse
,
and
dies
in
dispair
.
To
let
vs
see
there
is
none
that
deceasses
without
the
hope
of
lyfe
,
and
of
that
glorious
resurrection
,
but
they
die
all
in
dispare
,
from
the
King
,
to
the
begger
.
Who
euer
died
since
the
beginning
of
the
world
,
without
Christ
,
and
hope
in
him
,
(
yea
before
he
was
manifested
in
the
world
)
but
they
deceassed
in
dispare
:
So
,
as
ye
wold
die
in
joy
striue
to
get
Christ
.
It
is
a
thing
flesh
and
bloud
wil
not
giue
thee
,
and
it
is
a
greater
wonder
to
see
Christ
,
nor
to
see
a
man
through
a
rock
;
ther
are
so
many
impediments
to
hinder
his
fight
from
〈◊〉
.
Therefore
we
haue
to
craue
,
that
the
sprit
of
Iesus
wold
lighten
the
eye
of
the
mynde
in
vs
aboue
nature
,
to
see
him
,
and
then
we
shall
see
him
,
and
so
haue
comfort
in
death
.
Now
,
to
go
forward
in
the
wordes
,
and
to
come
to
the
heades
in
particulare
,
concerning
them
,
that
are
departed
.
The
first
thing
he
instructs
them
in
(
I
take
it
vp
,
when
he
saies
,
Concerning
them
,
that
are
asleepe
.
)
is
,
in
respect
of
their
estate
present
,
while
as
they
lye
in
graue
.
Bodies
of
the
godlie
sleepe
in
the
graue
The
bodies
lying
in
the
graue
,
sayes
he
,
is
not
dead
:
Ye
beleeue
they
be
dead
.
No
,
death
is
one
thing
and
sleepe
is
another
.
They
are
onely
sleeping
;
for
,
if
ye
will
speake
of
death
,
what
it
meanes
properlie
:
The
death
of
the
creature
properlie
,
is
,
the
euerlasing
punishment
and
destruction
of
it
for
euer
.
And
they
who
dies
,
and
are
dead
,
they
shall
neuer
liue
againe
;
at
the
least
,
they
shall
neuer
haue
a
sense
of
joy
.
So
,
the
bodies
of
the
godlie
are
not
dead
,
but
,
sleeping
,
and
lying
in
graue
,
and
they
haue
a
verie
being
:
a
man
that
is
sleeping
,
is
a
man
,
and
hes
a
being
:
a
bodie
in
the
graue
hes
a
being
,
and
bydes
lying
in
the
graue
in
substance
,
and
shall
abide
continuallie
:
And
if
it
should
be
burnt
in
the
fyre
,
or
,
drowned
in
the
watter
,
the
dissolution
of
the
bodie
in
the
graue
shall
not
destroye
the
being
thereof
.
The
turning
of
it
in
ashes
,
is
no
other
thing
(
to
speake
of
it
properlie
)
but
,
a
fyning
of
it
;
as
the
goulde
is
fyned
by
the
fyre
,
and
the
drosse
burnt
vp
,
so
,
the
bodie
is
fyned
in
the
graue
,
and
the
drosse
of
the
bodie
is
but
at
vp
,
that
at
the
latter
day
,
the
substance
of
the
bodie
being
purified
may
rise
,
as
gold
glistering
,
to
be
conjoined
with
the
soule
.
The
Apostle
1.
Cor.
15.
53.
54.
55.
when
he
speakes
of
death
,
he
sayes
,
that
,
the
graue
is
not
able
to
swalow
the
bodie
,
but
,
that
,
mortality
(
which
is
sin
&
death
in
the
body
)
may
be
swalowed
vp
of
immortalitie
.
So
it
is
the
mortalitie
and
drosse
of
the
bodie
that
is
burnt
vp
,
and
not
the
substance
,
but
the
substance
of
the
bodie
is
cleansed
and
purified
,
that
it
may
raigne
with
the
head
Christ
in
glorie
for
euer
.
Now
,
to
speake
of
this
word
sleeping
.
The
Scripture
when
it
speakes
of
death
cals
it
sleeping
▪
And
when
Iesus
speakes
of
Lazarus
,
he
saies
,
Our
friend
Lazarus
sleepes
,
but
,
I
goe
to
wake
him
vp
.
Ioh.
11.
11.
And
it
is
said
of
Steuen
Act.
chap.
7.
verse
60.
He
sleeped
.
In
the
olde
Testament
commonly
there
is
a
word
added
to
it
,
he
sleeped
with
his
Fathers
,
he
was
joined
with
his
Fathers
.
Now
,
to
come
to
the
purpose
.
There
are
two
parts
of
man
.
A
bodie
,
and
a
soule
.
When
it
is
said
,
that
,
a
man
sleepes
,
thinke
not
,
that
,
his
soule
sleepes
,
referring
this
word
sleeping
to
the
soule
.
Some
vaine
men
thinkes
that
the
soule
after
the
deceasing
sleepes
,
vntill
the
comming
of
Christ
.
No
,
the
soule
liues
,
and
sleepes
not
;
it
liues
and
shall
liue
,
in
dispyte
of
all
the
world
,
either
in
paine
,
or
,
pleasure
,
for
euer
.
The
soule
of
the
vngodly
is
translated
immediatlie
after
death
to
paine
,
and
hes
a
wonderfull
sense
of
paine
,
and
a
liuing
in
paine
,
a
continuall
paine
,
anguish
and
torment
.
(
If
there
were
no
more
,
to
testifie
this
,
but
the
parable
of
Lazarus
,
and
the
rich
Glutton
it
may
suffice
.
It
tels
thee
that
the
soule
of
the
riche
Glutton
had
in
Hell
the
own
paine
.
Luc.
16.
19.
)
The
soule
of
the
godlie
againe
after
death
liues
in
joy
.
And
so
Paul
Philip
:
1.
verse
23.
sayes
,
I
would
be
dissolued
,
and
be
with
Christ
.
viz.
liuing
in
soule
.
And
2.
Cor.
chap.
5.
verse
8
I
loue
rather
to
remoue
out
of
the
bodie
,
and
to
goe
to
God
,
to
dwell
with
him
.
And
God
is
said
to
be
the
God
of
the
liuing
,
that
is
to
say
,
of
the
soales
that
liues
in
glorie
.
Matt.
22.
32.
So
the
word
of
sleeping
is
not
to
be
referred
to
the
soule
,
but
to
the
bodyes
of
men
and
wemen
:
for
,
as
a
bodie
lyes
downe
in
his
bed
;
so
the
bodie
after
dissolution
is
laid
downe
in
the
graue
,
to
sleepe
,
vntill
the
day
of
resurrection
.
There
is
no
sleepe
that
by
nature
is
euerlasting
and
when
a
man
hes
sleeped
,
and
is
satisfied
with
sleepe
he
must
waken
:
So
,
the
bodie
if
it
sleepe
in
the
graue
,
of
necessitie
it
must
waken
againe
:
If
there
were
no
more
but
this
word
sleeping
it
testifies
that
there
shall
be
a
resurrection
.
Now
vnderstand
farther
,
that
the
word
sleeping
in
the
Scripture
is
referred
to
the
bodies
,
both
of
the
reprobat
and
elect
:
The
bodie
of
the
reprobat
is
said
to
sleepe
:
The
bodie
of
the
elect
is
said
also
to
sleepe
.
So
Daniell
sayes
,
chap.
12.
verse
2.
Many
of
them
that
are
a
sleepe
in
the
dust
in
the
earth
,
some
of
them
shall
rise
to
lyfe
,
some
of
them
to
shame
and
ignominie
.
We
are
all
sleeping
,
but
,
I
see
a
diuersitie
in
resurrection
:
the
bodie
of
the
elect
shall
rise
,
to
euerlasting
glorie
,
the
body
of
the
wicked
to
eternall
death
and
damnation
.
And
yet
,
albeit
this
word
be
common
to
both
,
yet
,
most
properly
,
it
is
ascriued
to
the
bodies
of
the
godly
:
For
,
euen
as
a
man
sleeps
,
to
this
end
,
that
he
may
rise
vp
again
more
chearfully
,
and
be
more
able
to
take
in
hand
any
handy-worke
,
&
do
his
calling
:
So
,
it
is
the
body
of
the
godly
onely
,
that
sleeps
,
to
rise
more
chearfully
to
the
actions
and
doings
of
that
life
eternall
.
It
is
a
wonderful
change
.
It
lyes
down
a
weak
and
infirme
body
,
it
will
rise
again
a
strong
body
:
it
lyes
down
in
ignominy
,
it
wil
rise
againe
a
glorious
body
,
and
there
was
neuer
a
man
so
altered
&
comforted
by
naturall
sleepe
,
as
the
body
of
the
elect
shall
be
altered
and
comforted
by
that
sleep
in
the
graue
.
As
to
the
bodies
of
the
wicked
,
woe
to
them
:
if
they
ly
down
with
sadnesse
and
wearinesse
,
their
rising
shall
be
with
farre
greater
sadnesse
and
wearinesse
.
No
,
they
shall
think
,
it
shold
be
well
with
them
,
if
the
Lord
wold
let
the
body
ay
ly
still
there
.
It
is
a
black
wakning
.
If
they
ly
downe
with
ignominy
,
they
shall
rise
with
greater
ignominie
.
So
,
to
speake
it
properly
,
the
body
of
the
reprobate
is
not
said
to
sleep
,
as
it
is
,
to
ly
dead
;
for
,
the
rising
of
it
is
but
to
death
:
death
in
the
graue
,
rising
to
death
,
and
ay
deing
,
and
neuer
making
an
end
of
death
.
Now
,
this
,
for
the
vnderstanding
of
this
word
sleeping
.
Then
,
I
note
shortlie
of
this
first
head
,
that
,
Paul
instructs
them
in
,
concerning
the
soules
departed
.
That
,
the
bodie
,
that
lyes
in
the
graue
.
Sleeping
of
〈◊〉
bodie
:
with
out
paine
▪
comfortable
.
It
lyes
without
the
sense
of
torment
,
or
,
paine
:
if
it
were
not
more
,
but
to
knowe
that
farre
of
it
,
this
knowledge
ministers
comfort
,
both
in
our
owne
death
,
and
in
the
death
of
our
friendes
:
Indeed
,
if
we
saw
our
friendes
bodie
cast
into
the
graue
,
and
knew
,
that
,
there
were
torment
and
paine
there
:
no
question
it
would
bring
great
heauinesse
,
and
we
would
remember
on
our
owne
paine
in
the
hour
of
our
death
,
and
it
would
bring
sorrow
to
vs
.
So
it
is
a
benefite
of
God
that
the
body
lyes
in
the
graue
without
paine
.
And
this
is
the
thing
the
Apostle
will
haue
them
to
know
.
Now
to
come
to
the
wordes
of
the
next
verse
.
For
if
,
saies
he
,
we
belieue
that
Iesus
is
dead
,
and
is
risen
againe
:
euen
so
them
who
sleepe
in
Iesus
,
God
will
bring
with
him
.
There
are
the
wordes
.
In
one
worde
then
.
The
second
thing
whereof
he
will
not
haue
them
ignorant
,
is
the
estate
of
them
who
are
departed
:
After
then
lying
in
the
graue
,
they
shall
ryse
,
the
bodie
that
lyes
in
the
graue
shall
ryse
and
wake
againe
.
Knoweledge
of
the
resurrection
of
the
bodie
more
confortable
.
It
is
confortable
to
knowe
that
the
bodie
lyes
without
sense
of
paine
in
the
graue
:
but
it
is
more
comfortable
to
knowe
that
the
bodie
shall
ryse
againe
,
and
not
onely
want
the
sense
of
paine
,
but
shall
haue
comfort
in
Christ
,
in
that
glorious
resurrection
.
The
bodies
of
the
godly
shal
not
onely
want
the
sense
of
paine
,
but
shal
haue
all
pleasure
and
joy
that
the
heart
would
with
:
all
their
senses
shall
be
filled
with
joy
,
the
eie
,
the
eare
,
all
shall
be
filled
with
God
in
who●e
presence
is
onely
joy
.
Now
the
thing
that
fils
the
sense
with
any
joy
in
this
earth
are
only
creatures
:
The
thing
that
makes
the
〈◊〉
rejoice
,
is
but
the
creatures
that
are
object
to
it
:
The
thing
that
mak●
the
eare
to
rejoice
,
is
but
the
sound
and
voices
of
the
creatures
:
But
,
in
the
resurrection
,
when
God
shall
be
al
〈…〉
these
senses
of
our
shal
be
filled
with
God
,
the
great
Creator
of
al.
He
shall
be
,
as
it
wer
,
the
object
to
the
eie
,
to
the
ear
,
to
the
teaching
,
(
to
speak
it
so
,
for
your
vnderstanding
)
all
our
senses
shal
be
exercised
with
him
.
And
as
there
is
greater
matter
of
joy
in
the
Creator
,
nor
in
the
creatures
;
so
,
much
more
joy
shall
these
senses
of
ours
,
the
eie
,
the
eare
,
the
tasting
,
&c.
haue
of
God
the
Creator
of
all
.
So
far
as
God
passes
the
creatures
,
so
far
shall
that
heauenlie
joy
passe
the
earthly
joy
.
So
,
this
we
should
know
,
that
,
the
dead
in
Christ
shall
haue
full
pleasure
and
perfite
joy
.
But
,
yet
,
ere
we
leaue
the
words
.
He
grounds
this
resurrection
of
our
bodies
on
two
grounds
.
2.
grunds
of
the
assurance
of
our
resurrection
.
The
first
it
,
faith
in
Christ
(
if
,
saies
he
,
we
beleeue
,
that
,
Christ
died
and
raise
again
)
But
,
faith
in
Christ
,
first
crucified
,
and
dead
:
It
auailes
not
,
to
beleeue
in
Christ
,
if
thou
beleue
not
in
him
,
as
he
is
crucified
&
dead
:
and
this
not
eneugh
to
beleue
,
that
,
he
is
crucified
and
dead
,
except
thou
with
a
steadfast
faith
beleeue
,
that
,
he
is
crucified
and
dead
for
thy
sins
.
The
Deuill
knowes
,
he
was
crucified
,
he
saw
him
crucified
,
and
no
doubt
,
he
was
present
at
the
crucifying
of
him
:
(
for
,
he
was
the
burrior
of
God
,
to
him
,
at
his
crucifying
)
yet
,
the
knowledge
of
Christ
crucified
does
him
no
good
,
but
,
euill
,
because
he
beleeues
not
,
that
,
Christ
died
for
his
sins
;
and
he
cannot
beleue
,
because
he
hes
no
faith
.
So
,
the
first
ground
is
faith
in
Christ
crucified
,
and
that
he
died
for
thee
.
Yet
,
beleue
more
.
He
saies
,
and
rose
againe
.
Thou
must
beleue
(
as
euer
thou
wouldst
rise
in
the
last
day
)
that
,
Christ
was
raised
out
of
the
graue
,
to
the
Heauens
.
And
it
is
not
eneugh
,
to
beleeue
,
that
,
he
rose
,
(
the
Deuill
beleeues
,
that
,
he
rose
againe
)
but
,
beleeue
,
he
rose
for
thee
,
for
thy
justification
,
for
thy
saluation
,
as
Paul
affirmes
Rom.
4.
25
Then
,
this
is
our
faith
in
Christ
,
where-vpon
our
resurrection
is
grounded
;
Faith
,
that
he
died
for
me
;
Faith
,
that
he
rose
againe
,
for
my
saluation
.
Then
,
to
the
next
ground
.
They
,
sayes
he
,
who
hes
sleeped
in
Iesus
.
The
second
grounde
is
nothing
,
but
,
perseuerance
in
this
Faith
in
Christ
,
euen
,
to
the
last
gasp
and
breath
:
So
,
that
,
in
death
and
in
the
pointe
of
death
,
thy
soule
take
holde
on
Christ
crucified
,
and
risen
,
and
sticke
by
him
in
the
dissolution
of
the
soule
from
the
bodie
.
It
is
requisite
,
that
,
in
all
our
lyfe-tyme
and
in
euerie
moment
of
our
lyfe-tyme
,
we
should
haue
a
grippe
of
Christ
,
apprehend
him
,
take
holde
of
him
and
rest
on
him
:
for
,
I
assure
you
,
they
who
will
not
grip
him
,
are
in
a
stagring
estate
,
but
,
speciallie
in
the
houre
of
death
,
when
the
greatest
tentation
is
,
and
the
Deuill
is
busiest
to
deceyue
you
,
it
is
most
requisite
,
that
,
the
soule
haue
a
grip
of
Christ
,
grip
to
his
Croce
,
grip
to
his
glorious
Resurrection
:
for
,
there
is
no
standing
,
but
,
by
the
apprehension
of
Christ
:
and
if
thy
grippe
goe
,
and
his
grippe
goe
off
thee
,
in
that
same
moment
thou
art
in
Hell
:
for
,
no
lyfe
to
anie
,
but
,
to
them
,
who
are
in
Christ
,
as
members
of
his
bodie
,
to
them
,
who
hes
an
apprehension
of
him
,
and
of
whom
,
he
hes
a
grippe
.
Therefore
,
seeing
,
the
tyme
of
our
departure
is
verie
vncertaine
(
who
knowes
,
when
it
will
please
the
Lord
to
call
on
him
?
)
euerie
one
of
vs
,
night
and
day
,
tyme
and
tyde
,
should
see
,
whether
we
be
in
Christ
,
or
,
not
,
whether
we
haue
an
holde
of
him
,
or
,
not
:
In
the
morning
,
when
thou
rysest
,
the
first
thing
,
thou
shouldst
thinke
of
,
is
,
Am
I
in
Christ
?
haue
〈◊〉
a
grippe
of
him
?
or
,
hes
he
a
grippe
of
me
,
or
,
not
?
A
knaue
will
ryse
and
grippe
to
his
staffe
,
or
,
sword
,
but
,
he
hes
no
minde
of
a
grip
of
Christ
.
Alas
,
when
Christ
grippes
thee
not
the
Deuill
caries
thee
,
al
that
day
,
bodie
and
soule
to
wickednesse
.
Say
,
therfore
,
Lord
holde
a
grippe
of
me
;
for
,
I
am
as
a
chylde
.
(
Neuer
a
childe
was
so
stagring
,
as
thou
art
,
except
thou
leane
on
Christ
.
)
This
is
most
true
:
It
is
not
so
much
our
apprehension
we
haue
of
Christ
,
as
his
apprehension
of
vs
,
that
holds
vs
vp
:
A
chylde
that
is
learning
to
goe
,
albeit
he
grippe
,
he
cannot
holde
himselfe
vp
,
but
,
it
is
the
grip
of
the
Nourse
,
that
holdes
vppe
the
chylde
:
It
is
so
,
betweene
God
and
vs
,
We
are
all
infantes
,
Iesus
hes
vs
in
his
hand
,
we
make
a
glifring
to
grip
him
againe
,
but
,
when
he
lettes
vs
goe
,
then
,
we
fall
:
So
,
this
is
our
comfort
,
that
we
are
gripped
by
God
,
and
his
grip
vpholdes
vs
,
for
,
when
he
grippes
to
the
heart
of
any
man
,
his
hand
neuer
lowses
againe
,
and
thou
shalt
neuer
goe
out
of
his
grippe
:
yea
,
euen
in
that
time
,
when
thou
thinkest
,
thou
art
gone
,
and
the
Lord
hes
casten
thee
offyn
the
meane-time
he
hes
thee
in
his
grip
and
in
that
meane-tyme
when
thou
appearest
to
be
left
,
call
to
remembrance
,
that
,
he
hes
gripped
thee
,
and
then
,
assure
thee
,
yet
he
grips
thee
.
And
say
,
Who
shall
be
able
to
separate
me
from
the
loue
of
Christ
?
Rom.
8.
35.
And
Iesus
sayes
,
None
is
able
to
reaue
my
sheepe
out
of
my
hand
.
Iohn
.
10.
28.
Who
shall
be
able
to
lowse
his
hand
?
This
is
all
in
one
worde
:
Seeke
this
apprehension
,
and
stand
fast
in
Christ
,
and
death
shall
not
seuer
thee
,
from
him
,
but
lyfe
shall
follow
death
;
glorie
shall
follow
ignominie
;
immortalitie
shall
swalow
vp
the
mortalitie
,
that
we
are
heere
subject
to
.
Well
then
brethren
,
who
wait
when
we
shall
be
striken
?
Therefore
,
let
vs
euer
be
prepared
,
and
let
vs
not
looke
to
the
Pest
.
Nothing
shall
be
able
to
seuere
vs
from
God
,
if
he
haue
gripped
vs
,
`
Paul
sayes
,
Philipp.
3.
8.
9.
that
,
he
counted
all
thinges
but
dongue
,
that
he
might
be
found
of
him
,
and
knowe
him
,
and
the
force
of
his
resurrection
.
Yet
,
to
insist
in
the
words
expressing
this
resurrection
:
he
saies
that
,
God
shall
bring
vs
with
him
,
that
is
,
with
Christ
.
So
,
our
resurrection
what
is
it
,
What
is
our
resurrection
.
but
,
a
bringing
of
vs
to
God
,
to
be
joyned
with
him
,
in
that
blessed
societie
?
Our
felicitie
and
blessednesse
,
both
in
body
and
soule
is
,
to
be
joined
with
God
.
For
,
vnderstand
,
so
long
as
thy
bodie
lyes
in
the
graue
,
lyes
in
ignominie
,
in
a
maner
it
is
seuered
from
God
.
it
is
apart
from
God
,
in
some
maner
,
it
is
not
so
near
him
,
as
it
wil
be
:
it
is
yet
lying
in
ignominy
.
Now
in
the
resurrection
of
the
dead
,
that
body
that
was
separated
from
God
and
lay
in
ignominie
for
a
tyme
,
ryses
to
be
joyned
with
God
,
to
the
end
it
may
be
glorified
for
euer
.
This
is
the
resurrection
of
the
bodies
of
the
godlie
.
But
,
it
is
farre
otherwaies
,
with
the
resurrection
of
the
vngodly
.
They
rise
indeed
,
and
must
rise
;
for
,
they
shall
be
pulled
out
of
the
graue
;
for
,
faine
would
they
ly
still
:
they
must
ryse
,
to
receiue
that
paine
of
damnation
,
they
shall
ryse
,
but
,
neuer
to
be
brought
to
God
.
The
Scripture
indeed
speakes
,
that
,
they
shall
rise
,
but
,
neuer
to
be
broght
to
God
,
but
,
they
rise
to
be
seuered
from
God
,
more
,
nor
they
were
.
They
are
seuered
,
when
they
are
in
the
graue
;
but
,
when
the
body
shall
be
joyned
to
the
soule
,
then
,
they
shall
be
farther
seuered
.
And
looke
,
how
far
is
betweene
the
hie
Heauens
and
the
low
Helles
,
as
far
distance
shall
there
be
betweene
God
and
the
reprobate
.
They
shall
not
be
conuoyed
vp
to
meete
Christ
in
the
cloudes
,
as
the
bodies
of
the
godly
are
:
No
,
but
they
shall
stand
on
the
earth
.
Yet
,
to
insist
.
Are
the
bodies
of
the
elect
broght
them
alone
to
God
?
No
:
what
euer
bodie
must
be
brought
to
God
in
the
resurrection
it
must
be
broght
in
companie
,
it
must
be
in
a
societie
and
conjunction
,
ere
that
bodie
be
conjoined
with
God
.
He
saies
,
with
Christ
.
That
bodie
must
be
brought
to
that
glorious
societie
with
God
,
but
,
first
it
must
be
joyned
with
Iesus
;
otherwaies
,
thou
shalt
neuer
rise
to
God
.
Then
,
would
ye
haue
the
order
Paul
speaks
of
in
this
resurrection
(
for
,
euerie
one
shall
rise
in
order
.
)
The
first
is
Christ
,
Christ
the
first
of
them
,
that
rises
;
his
glorious
body
rose
first
;
Then
,
after
that
,
they
who
are
in
Christ
,
that
is
,
they
who
stands
in
that
conjunction
with
him
,
as
imps
in
the
tree
,
who
are
ingraft
in
his
bodie
,
then
,
they
shall
ryse
,
with
him
.
Therefore
,
in
one
word
.
Wouldst
thou
knowe
,
whether
thou
shalt
be
joined
with
God
,
or
,
not
,
looke
,
if
thou
standst
fast
in
that
conjunction
,
and
vnion
with
Christ
,
in
this
lyfe
:
and
if
thou
finde
thy selfe
vnited
with
Christ
in
this
lyfe
,
then
,
in
the
glorious
resurrection
,
with
God
shalt
thou
be
.
And
so
,
this
is
a
thing
,
that
,
I
euer
aduertise
you
of
.
Looke
euer
,
that
,
thou
be
a
member
of
that
glorious
bodie
.
Be
either
an
eye
or
,
foote
,
or
hand
,
be
some
part
of
the
bodie
of
Christ
.
And
certainly
,
being
joined
with
him
,
when
he
is
joyned
with
God
,
euen
God
the
Father
of
necessitie
(
thou
being
a
member
of
the
bodie
)
thou
must
be
joined
with
God
.
For
,
thy
conjunction
with
God
is
not
immediat
,
but
thou
must
first
bee
joyned
with
Christ
,
and
being
conjoyned
with
Christ
,
thou
shalt
be
joyned
with
God
also
in
glory
.
Now
,
who
shall
be
the
doer
of
this
?
It
is
a
great
worke
to
draw
vp
this
bodie
out
of
the
graue
to
Heauen
,
and
set
it
in
that
glorie
.
Will
the
bodie
rise
the
alone
?
where
got
it
that
strength
?
will
any
Angell
draw
it
vp
?
No
,
all
the
Angels
in
Heauen
is
not
able
to
raise
vp
a
bodie
to
Heauen
:
all
the
power
in
earth
cannot
raise
vp
a
dead
bodie
.
Then
who
must
doe
it
?
No
power
in
Heauen
nor
earth
,
but
the
power
of
God
.
Paul
Ephes.
chap.
1.
verse
19.
calles
it
the
effectualnesse
of
the
strong
power
of
God
.
There
is
no
worke
in
this
world
wherein
the
power
of
God
appeares
more
,
nor
in
the
worke
of
the
rising
,
first
of
Christ
,
when
he
was
dead
,
and
then
of
our
bodies
that
are
in
him
.
The
power
and
strength
of
God
as
greatlie
appeares
in
the
raising
of
the
bodie
,
as
it
did
in
making
of
the
world
,
when
before
it
was
not
.
It
is
as
great
a
matter
to
make
a
thing
to
liue
,
as
to
make
it
:
There
is
as
great
power
to
make
the
dead
to
liue
,
as
to
make
any
thing
of
nothing
.
And
this
power
is
onely
proper
to
God
.
The
power
of
the
world
may
put
out
the
life
:
but
no
power
can
giue
lyfe
,
but
,
onely
Gods
.
There
are
many
slayers
;
but
,
none
to
giue
lyfe
,
but
,
onely
God
.
Therefore
,
let
vs
glorifie
the
God
of
lyfe
.
Then
,
marke
two
causes
of
our
glorious
resurrection
.
2.
causes
of
our
resurrection
.
(
He
speakes
not
of
the
resurrection
of
the
reprobate
.
)
The
first
cause
,
is
,
the
conjunction
with
Iesus
,
begunne
in
this
lyfe
.
The
second
cause
,
is
,
the
power
and
might
of
God
,
in
raising
of
them
being
found
in
Iesus
.
Take
any
of
these
two
away
,
thou
shalt
neuer
be
brought
to
God
.
If
thy
conjunction
be
not
with
Iesus
in
this
lyfe
,
the
power
of
God
in
the
latter
day
shall
not
raise
thee
,
to
joyne
thee
to
God
.
Take
this
first
cause
away
,
the
second
shall
not
follow
.
Then
,
againe
,
if
the
hand
of
God
at
the
day
of
the
resurrection
should
not
be
put
(
as
it
were
)
out
of
Heauen
,
to
take
vp
thy
bodie
,
thou
wouldst
ly
still
.
Therfore
,
joyne
these
two
.
First
,
the
conjunction
with
Christ
,
that
is
by
Faith
:
then
,
joyne
,
with
Faith
,
the
power
and
vertue
of
God
,
and
so
,
ryse
shalt
thou
,
and
be
joyned
with
God
in
glorie
.
Now
,
as
to
the
power
of
God
to
raise
vs
,
it
is
not
extended
to
vs
heere
,
but
,
we
shall
see
it
in
that
great
day
:
but
,
the
thing
,
we
haue
to
,
care
for
,
is
to
looke
,
that
,
we
haue
saith
,
and
of
necessitie
,
the
second
must
follow
.
Hast
thou
faith
?
and
art
thou
joyned
with
Christ
,
by
Faith
?
of
necessitie
the
power
of
God
must
reache
to
thee
,
to
raise
thee
,
out
of
the
graue
.
Thou
needest
not
to
feare
,
if
thou
be
found
in
Christ
.
All
mercie
,
power
and
glorie
is
in
him
:
if
thou
be
out
with
Christ
,
no
glorie
,
nor
mercie
,
but
,
damnation
for
thee
;
for
,
the
power
of
God
shall
be
extended
to
thy
destruction
.
Now
,
to
the
next
verse
.
Yet
,
he
goes
forward
and
teaches
them
,
that
,
not
onely
they
shall
rise
and
be
broght
to
God
,
and
be
joyned
with
him
,
But
,
he
sayes
,
This
say
we
vnto
you
,
by
the
word
of
God
,
that
,
we
,
who
liue
and
are
remaning
at
the
comming
of
the
Lord
,
shall
not
preueene
them
,
who
sleep
.
He
speakes
,
heere
,
of
himselfe
,
as
thogh
he
should
haue
bene
liuing
at
the
day
of
judgement
:
and
yet
,
he
died
,
more
nor
a
thousand
yeere
since
:
To
teach
vs
,
euer
to
be
in
readinesse
:
no
houre
,
nor
,
moment
should
be
,
but
,
we
should
look
for
the
comming
of
Christ
;
and
think
,
we
shall
be
liuing
,
when
he
commes
.
This
is
our
vain
thoght
:
we
think
,
we
shal
die
before
the
day
of
judgment
.
No
▪
Paul
spok
not
so
:
we
should
not
speak
so
,
but
,
be
ay
ready
,
to
meet
the
Lord
,
at
his
glorious
appearance
.
Now
,
the
third
head
,
wherein
he
instructed
them
,
is
,
the
order
and
ranke
of
men
,
that
shall
meete
the
Lord
,
in
the
cloudes
.
All
that
judgement
shall
passe
by
order
.
The
God
of
order
shall
be
judge
,
Order
in
meeting
the
Lord
,
after
resurrection
.
and
all
shall
be
in
order
,
and
men
shall
be
in
ranke
:
they
who
shall
be
raised
vp
from
this
earth
,
to
meete
the
Lord
,
shall
haue
their
own
place
and
ranke
.
Now
,
the
Apostle
would
teach
them
,
that
,
they
shal
haue
this
order
.
They
who
hes
departed
first
this
lyfe
shall
not
be
preuented
,
they
who
shall
be
aliue
shall
not
be
put
in
the
ranke
before
them
,
but
,
they
who
are
dead
shall
be
in
the
first
ranke
,
and
order
,
and
ere
euer
that
sodain
change
be
made
of
them
,
who
shall
be
found
alyue
,
changing
them
from
mortalitie
,
to
immortalitie
(
which
change
shall
be
in
the
twinckling
of
an
eye
)
the
dead
in
the
graue
shall
be
raised
vp
first
,
by
the
power
of
God
,
&
their
bodies
shal
be
first
glorified
,
and
then
shall
come
on
that
sodain
change
,
of
them
,
who
shall
be
aliue
,
&
then
,
all
shal
be
rest
vp
to
the
clouds
:
first
,
they
,
that
were
dead
,
next
,
they
,
that
were
changed
,
and
so
,
we
shall
come
all
to
meete
our
head
Christ
.
This
is
the
order
.
Now
to
be
short
.
This
same
verie
speaking
of
the
Apostle
,
and
his
instructing
of
them
in
this
preferment
teaches
vs
,
that
,
there
should
be
in
vs
such
a
desire
to
meete
with
Christ
,
that
we
should
striue
,
who
shal
meet
with
him
first
:
striue
to
be
first
,
and
not
to
be
last
;
cast
vs
to
haue
a
parte
of
this
preferment
,
and
considering
this
preferment
is
promised
to
them
,
who
dies
first
,
it
should
make
vs
joyfull
to
die
first
,
and
to
say
to
them
,
who
are
standing
about
vs
,
when
we
are
on
death-bed
,
I
will
get
a
preferment
.
I
am
called
to
death
first
,
before
you
,
I
shall
be
preferred
to
you
in
meetting
with
my
Lord
,
in
Heauen
.
Ye
shall
liue
after
me
,
but
,
I
shall
meete
first
with
my
Lord
.
O
,
what
it
is
,
to
get
preferment
in
heauenlie
glorie
!
Ye
will
count
of
preferment
with
Kinges
of
this
earth
,
and
men
will
striue
,
who
shall
first
meete
with
the
King
.
O
,
then
,
should
we
not
striue
to
meete
with
the
King
of
Kings
in
Heauen
.
The
Lord
grant
vs
faith
,
that
we
may
be
joined
with
Christ
in
this
bodie
,
that
at
that
last
day
soule
and
bodie
may
be
glorified
in
Heauen
with
Christ
our
Head
.
To
whom
with
the
Father
and
the
holy
Spirite
,
be
all
glory
and
praise
for
euer
.
AMEN
.
THE
XVIII
.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
4.
vers.
16.
17.
18.
16
For
the
Lord
himselfe
shall
descend
from
heauen
with
a
shout
,
and
with
the
voyce
of
the
Archangell
,
and
with
the
trumpet
of
God
:
and
the
dead
in
Christ
shall
rise
againe
.
Then
shall
we
which
liue
and
remaine
,
be
caught
vp
with
them
also
in
the
cloudes
,
to
meete
the
Lord
in
the
aire
:
and
so
shall
we
euer
be
with
the
Lord
.
18
Wherefore
,
comfort
your selues
one
another
with
these
words
.
THE
Apostle
(
brethren
)
in
this
present
text
(
by
the
way
as
it
were
)
instructs
the
Thessalonians
in
that
head
of
doctrine
,
that
concernes
those
who
are
departed
this
lyfe
:
Of
the
which
either
they
were
ignorant
,
or
thought
not
of
it
as
they
should
haue
done
.
And
therefore
,
in
the
death
and
departure
of
their
kins-folke
and
friendes
whom
they
loued
well
,
they
mourned
excessiuely
,
as
though
there
estate
had
beene
miserable
:
as
though
after
this
world
there
should
haue
been
no
more
of
them
,
but
they
should
perish
like
beasts
.
And
therfore
the
Apostle
,
to
the
end
that
for
death
they
shold
not
mourne
so
desperatlie
,
he
instructs
them
in
certaine
heades
of
doctrine
concerning
the
departed
.
The
first
was
,
that
they
that
died
,
died
not
so
much
as
sleeped
:
this
death
is
not
so
much
to
be
called
a
death
,
as
a
sleepe
,
for
there
shall
be
a
waking
againe
,
as
a
man
lying
down
to
sleepe
,
shall
awake
againe
.
The
second
point
.
Their
resurrection
shall
be
glorious
:
Being
laid
down
in
the
graue
they
shall
not
ly
for
euer
,
but
shall
be
gloriouslie
raised
againe
:
for
heere
he
speakes
of
the
resurrection
of
the
elect
and
chosen
.
Now
the
third
thing
he
instructs
them
in
is
an
peece
of
honour
they
shall
haue
in
their
resurrection
.
They
that
are
dead
first
,
shall
see
the
Lord
before
them
that
shall
be
found
aliue
:
for
the
dead
shall
ryse
first
,
and
then
the
change
shall
be
made
of
them
,
who
are
then
liuing
.
And
as
the
dead
shall
rise
first
,
so
they
shall
be
first
in
ranke
among
them
who
shall
goe
to
meete
the
Lord
in
the
aire
:
first
the
dead
after
their
resurrection
shall
be
rest
vp
to
the
cloudes
:
then
they
who
shall
be
liuing
,
shall
be
rest
vp
after
them
.
So
the
dead
shall
get
the
first
sight
of
Christ
,
then
they
who
shall
be
found
alyue
,
shall
be
changed
and
get
the
next
sight
.
This
before
ye
heard
taught
to
you
.
Now
in
the
text
we
haue
red
,
the
Apostle
takes
occasion
of
that
which
he
spoke
of
immediatly
before
,
concerning
the
ranking
and
order
of
those
that
shall
bee
found
dead
on
that
great
day
.
To
enter
in
this
matter
more
deeplie
,
and
to
fall
out
in
a
description
of
the
Lords
comming
in
that
latter
day
.
He
pointes
out
the
manner
of
it
,
and
that
glorie
that
shall
appeare
.
Thereafter
he
commes
to
that
effect
that
shall
follow
there-vpon
.
The
first
effect
,
shall
be
the
resurrection
of
the
dead
;
ere
euer
they
who
are
alyue
be
changed
(
which
shall
be
in
a
moment
)
the
dead
rysing
first
,
shall
be
rest
vp
to
the
cloudes
,
and
then
they
who
shall
be
changed
,
shall
be
rest
vp
after
them
.
The
estate
of
both
is
,
they
shall
meete
the
Lord
,
and
bee
with
him
for
euer
.
Then
in
the
last
verse
,
he
desyres
the
Thessalonians
with
such
speaches
as
these
,
euerie
one
to
comfort
another
:
whether
he
sorrow
for
his
owne
or
for
anothers
death
,
and
to
speake
one
to
another
of
the
resurrection
,
and
of
the
glorie
that
shall
followe
on
it
.
Now
this
text
standes
in
a
narratiue
of
the
forme
of
Christes
comming
,
whereof
I
will
speake
no
farther
,
nor
I
can
gather
thereof
out
of
the
Scripture
,
and
with
as
great
shortnesse
as
I
may
:
For
,
it
is
follie
to
speake
any
thing
heerein
which
is
not
reuealed
and
spoken
of
in
the
Scriptures
.
Now
Brethren
,
I
shall
speake
first
(
according
to
the
Scriptures
of
God
)
of
the
signes
and
tokens
that
shall
appeare
in
the
world
before
Christes
comming
.
For
,
ere
he
be
seene
,
they
who
shall
be
found
aliue
at
that
great
day
,
shall
see
signes
and
tokens
of
his
comming
.
Next
I
shall
speake
of
his
comming
and
of
the
manner
of
it
.
And
in
the
third
rowme
I
shall
speake
of
the
effectes
that
shall
followe
in
the
worlde
immediatlie
on
his
comming
.
As
for
the
signes
that
shall
be
seene
,
ere
he
be
seene
.
There
are
some
of
them
that
shall
goe
before
his
comming
immediatlie
before
he
ryse
out
of
his
Throne
,
where
he
sittes
at
the
right
hand
of
his
Father
,
euen
immediatlie
before
his
rysing
there
shall
some
signes
be
showen
to
warne
the
worlde
,
that
the
King
of
Glorie
is
comming
.
Then
there
shall
be
some
other
signes
,
that
shall
be
adjoyned
with
his
comming
,
as
hee
commes
through
the
Heauens
and
aire
to
judge
the
world
.
So
the
signes
are
of
two
sortes
,
some
signes
before
his
comming
immediatlie
,
Signes
immediatly
preceding
Chr●stes
comming
.
some
joyned
with
his
comming
.
The
signes
immediatlie
preceeding
the
Lords
rysing
out
of
his
Throne
,
to
judge
the
world
,
are
,
The
whole
worlde
shall
shake
,
Heauen
and
earth
shall
trimble
;
they
who
shall
be
liuing
at
that
day
shall
see
it
.
The
whole
powers
of
the
Heauen
shall
be
shaken
:
The
Sunne
,
the
Moone
shall
be
darkned
,
all
shall
be
obscured
:
the
Sunne
shall
haue
no
light
,
the
starres
shall
fall
downe
,
or
,
at
the
least
,
shall
appeare
so
,
because
they
shall
giue
no
light
,
and
light
shall
be
away
,
nothing
in
the
face
of
the
earth
,
but
darknesse
:
nothing
in
Heauen
but
darknesse
.
Ye
may
read
this
Matt.
chap.
24.
verse
29.
Luke
chap.
21.
verse
25.
Christ
giues
these
same
signes
himselfe
,
that
shall
be
immediatlie
before
his
comming
.
What
shall
be
the
estat
in
the
mean-time
of
those
who
are
liuing
when
these
signes
shall
appear
?
Al
consciences
shall
be
wakned
,
all
shall
get
vp
,
there
shall
be
no
sleeping
.
The
murtherer
who
hes
his
conscience
sleeping
now
,
shall
be
wakned
then
:
the
harlots
conscience
shall
waken
.
There
shall
be
two
sorte
of
folke
found
liuing
then
;
some
reprobate
,
some
elect
;
the
world
is
neuer
without
these
two
.
As
for
the
reprobate
when
they
shall
looke
vp
and
see
such
a
wonderfull
alteration
,
the
shaking
of
the
Heauens
,
the
darkning
of
the
Sunne
,
and
Moon
,
then
they
shall
beginne
to
shudder
and
to
be
striken
with
such
a
terrible
fear
,
that
,
they
shal
be
as
they
wer
dead
:
and
for
fear
of
that
judgment
that
is
to
follow
,
they
shall
run
and
seeke
holes
and
secret
places
to
hide
them
from
the
face
of
the
Lord
,
and
cry
,
Hilles
fall
down
on
vs
,
Mountains
couer
vs
,
Yea
,
euen
ere
they
see
the
Lord
before
his
comming
down
,
Read
of
this
in
Luke
21.
27.
Reuelat.
chap.
6.
verse
16.
&c.
Now
as
to
the
elect
that
shall
be
found
aliue
at
that
tyme
,
they
shall
conceiue
at
the
sight
of
these
first
signes
an
vnspeakable
joye
,
and
shall
not
be
afraide
,
but
shall
awaite
for
that
Redemption
,
which
they
shall
see
to
be
at
hand
,
that
full
Redemption
in
the
Redeemer
the
Lord
Iesus
.
And
therefore
,
they
shall
not
runne
away
and
seeke
holes
to
hyde
them
in
,
but
they
shall
stand
vp
and
lift
vp
their
heades
and
faces
to
the
Heauens
and
shall
looke
greedilie
for
the
comming
of
the
Lord
Iesus
Christ
:
indeede
it
is
true
,
they
shall
conceiue
a
sorrowe
and
shall
be
touched
with
a
remorse
,
and
shall
weepe
bitterlie
;
but
a
sweete
weeping
they
shall
weepe
,
that
euer
their
sinnes
procured
the
death
of
the
Lord
Iesus
Christ
,
that
Lord
of
glorie
.
Therefore
,
they
shall
be
both
joyfull
,
and
sorrowfull
:
joyfull
,
because
the
Redeemer
is
at
hand
:
sorrowfull
,
for
their
sinnes
,
that
Christ
should
haue
died
for
them
;
that
they
should
haue
peirced
him
through
with
them
.
Reade
of
this
at
length
Luke
chap.
21.
verse
28.
Zachary
chap.
13.
verse
11.
Reuel
.
chap.
1.
verse
7.
yea
,
they
who
peirced
him
through
,
with
their
sinnes
,
shall
bewaile
him
.
All
the
godlie
Kinges
of
the
earth
shall
bewaile
him
;
all
the
elect
shall
sorrow
,
that
their
sinnes
should
haue
procured
the
death
of
this
sweete
and
glorious
Lord
.
This
for
the
signes
immediatly
going
before
his
comming
.
Vnderstand
(
brethren
)
that
there
shall
be
a
processe
of
tyme
in
the
day
of
judgement
,
so
that
one
thing
shall
(
by
a
certaine
space
)
goe
before
another
.
It
shall
be
sodaine
,
but
,
not
so
sodaine
,
but
they
who
are
aliue
,
shall
see
one
thing
done
by
a
space
of
time
before
another
;
it
shall
be
so
sensible
,
that
euerie
one
that
is
liuing
at
that
day
shall
see
euery
thing
done
sensible
.
Now
to
come
to
the
signes
joined
with
his
comming
.
At
his
down
comming
,
Signes
ioyned
with
the
comming
of
Christ
.
when
the
Lord
rises
out
of
his
Throne
,
before
he
be
seene
,
the
whole
world
that
shooke
before
he
rose
,
shal
be
set
on
fyre
,
and
there
shall
be
a
terrible
dissolution
:
All
thinges
shall
be
dissolued
,
and
so
shaken
lowse
,
that
the
world
shall
not
appeare
,
vnto
the
tyme
it
bee
made
a
new
Worlde
,
a
new
Heauen
,
a
new
Earth
,
as
Peter
speakes
.
Come
to
the
particulares
.
As
to
the
Heauens
,
they
shall
bee
burnt
vp
,
and
being
burnt
vp
,
they
shall
passe
away
with
a
sound
and
noyse
(
saies
Peter
)
as
the
sounding
of
Chariot-wheeles
.
The
elements
,
the
aire
,
the
water
,
all
shall
be
consumed
with
fire
,
and
be
burnt
vp
and
euanish
.
The
earth
,
and
all
the
workes
on
the
earth
,
planting
,
building
,
all
shall
be
burnt
vp
with
fire
,
nothing
shall
be
spared
.
These
shall
be
the
signes
that
shall
be
joined
inseparablie
with
Christs
comming
.
The
signe
of
Christ
.
In
the
meane
tyme
he
shall
come
down
,
when
all
the
world
shall
be
on
a
fire
.
And
this
is
called
by
Matthew
24
verse
30.
the
signe
of
Christ
,
the
signe
that
shall
be
conjoined
with
his
comming
.
Reade
of
this
whole
matter
in
this
24.
chap.
of
Matthew
verse
30.
2.
Epist
of
Pet.
chap.
3.
verse
10.
12.
Reuelat.
chap.
20.
verse
11.
and
chap.
21.
verse
1.
Then
brethren
,
if
there
was
such
a
commotion
in
the
heart
of
men
,
in
the
first
signes
that
past
before
,
what
commotion
shall
there
be
in
the
harts
of
men
,
when
they
shall
see
the
whole
world
on
fire
?
A
wondrous
thing
.
When
all
this
consumption
shall
be
,
no
body
shall
be
burnt
,
but
the
power
of
the
judge
shall
reserue
the
bodies
to
the
judgement
that
is
to
follow
immediatlie
.
Peter
when
he
hes
tolde
of
these
signes
,
saies
,
If
such
a
dissolution
of
the
world
be
,
what
maner
of
men
should
we
be
?
how
should
we
studie
to
prepare
vs
to
meete
the
Lord
?
So
on
that
great
day
,
all
these
thinges
shall
not
make
the
godly
to
shrinke
,
but
they
shall
ay
prease
forward
to
meete
the
Lord
in
the
cloudes
.
As
to
the
reprobate
,
ô
,
that
horrour
and
terrible
feare
that
shall
ouertake
them
at
his
comming
!
Now
this
for
the
two
sorts
of
signes
.
The
first
,
going
before
his
comming
:
the
second
,
joined
inseparably
with
his
comming
down
to
judge
the
world
.
Now
,
shortly
to
speake
of
Christs
owne
comming
.
And
this
is
it
which
the
Apostle
speakes
of
in
this
place
.
Which
for
our
vnderstanding
I
shall
gather
out
of
this
and
sundry
other
places
of
the
Scripture
.
Christes
comming
.
Now
as
for
the
comming
of
the
judge
,
he
shall
not
come
from
the
Sea
,
from
the
Earth
,
from
the
Plane
.
Wherefrom
commes
all
the
Kings
of
the
earth
,
when
they
are
in
their
triumph
?
The
Romane
Emperours
came
out
from
the
Capitoll
in
their
Chariots
.
But
,
the
King
of
Kinges
shall
come
from
the
Heauen
of
Heauens
,
aboue
all
these
heauens
that
we
see
,
from
the
highest
place
.
The
maner
of
his
comming
is
sodaine
.
These
signes
that
I
spake
of
,
shall
come
on
a
sodaintie
;
and
yet
there
shall
be
a
processe
of
tyme
in
doing
thereof
.
He
shall
come
on
a
sodaine
,
as
the
deluge
of
Noah
did
,
as
the
24
chap.
Matt
verse
37.
telles
.
The
people
knew
not
of
the
deludge
,
that
ouerwhelmed
them
,
vntill
it
came
:
No
more
shall
this
miserable
world
know
Christes
comming
,
vntill
he
come
sodainlie
.
And
therefore
,
considering
this
,
in
the
Scripture
the
Lord
giues
a
watch-word
to
his
Disciples
:
Many
hundreth
yeeres
are
past
since
,
and
repeate
it
heere
,
he
saies
,
Matt.
24.
42.
Watch
,
for
ye
know
not
when
the
Lord
shall
come
.
The
sodaintie
&
vncertainty
of
his
comming
shoulde
make
vs
euer
readie
to
looke
for
it
.
The
Chariot
he
shall
be
caried
in
,
is
the
cloudes
of
the
aire
.
As
in
his
ascending
the
cloudes
resaued
him
from
our
sight
,
so
shall
the
cloudes
resaue
him
at
his
comming
.
Such
a
Chariot
got
neuer
Emperour
in
all
his
highest
triumph
,
none
of
them
was
caried
in
the
clouds
.
The
company
that
shall
conuoy
him
:
he
shal
come
,
saies
Matt.
chap.
24.
verse
30.
with
the
Angels
,
and
a
flame
of
fire
,
that
fyre
that
shall
burne
vp
the
world
,
and
shall
burne
vp
the
reprobate
in
the
owne
tyme
.
2.
Thess.
1.
7.
8.
Iude
sayes
,
verse
.
14.
He
shall
come
with
millions
of
Angels
,
there
shall
not
be
an
Angell
,
but
all
shall
come
in
that
conuoye
,
to
let
all
the
worlde
see
,
that
,
all
the
Angels
are
but
seruants
to
that
Lord
,
and
seruantes
standing
about
him
,
to
obey
his
will
what
hee
commandes
,
that
his
glorie
and
Majestie
may
be
seene
.
In
the
meane-tyme
he
hes
no
neede
of
them
,
for
they
neyther
can
adde
to
his
glorie
,
nor
diminish
it
:
yet
it
hes
pleased
him
,
so
to
vtter
his
glorie
to
the
world
.
And
in
that
meane-tyme
,
when
he
is
comming
,
he
will
not
come
in
silence
.
Ye
see
,
when
an
Armie
marches
forward
,
there
is
a
great
noyse
and
crying
,
shouting
,
and
blowing
of
trumpets
:
So
,
there
shall
bee
a
noyse
in
the
Lords
comming
downe
.
The
Angels
of
Heauen
shall
blowe
the
trumpets
.
So
he
speakes
Matth.
24.
verse
31.
Paul
in
this
place
sayes
,
there
shall
ryse
a
sound
:
The
worde
in
this
place
is
a
worde
of
exhortation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
borrowed
from
that
sound
which
the
Mariners
vses
to
others
,
euerie
one
to
moue
others
to
row
.
A
shout
direct
to
the
dead
that
lyes
in
the
graue
:
it
shall
pearce
through
the
graue
and
eares
of
the
dead
,
and
shall
waken
them
vp
.
With
the
shout
shall
be
conjoyned
the
voice
of
the
Archangell
,
and
with
the
voyce
of
the
Archangell
,
the
sound
of
the
trumpet
of
God
,
and
this
shall
be
the
last
trumpet
,
and
neuer
shall
the
voyce
of
the
trumpet
be
heard
againe
,
and
it
shall
be
the
sh●●llest
trumpet
that
euer
was
heard
.
Now
when
the
Lord
in
his
comming
downe
shall
come
to
the
place
where
he
is
ordained
to
sit
,
to
judge
the
worlde
,
which
shall
be
in
the
cloudes
:
Then
all
the
Angels
shall
showe
their
presence
,
and
the
Angels
shall
make
a
glorious
Throne
to
the
Lord
of
glorie
,
and
there
he
shall
sit
.
This
much
shortlie
for
the
comming
and
appearing
.
I
shall
be
short
in
this
matter
.
For
,
I
will
speake
nothing
but
make
a
narration
of
it
out
of
other
parts
of
Scripture
.
Would
ye
vnderstand
the
effectes
that
followes
on
his
comming
?
Effectes
following
Christs
comming
.
Certainlie
notable
effectes
must
followe
on
it
.
The
Lord
prepare
vs
for
it
.
The
Father
shall
be
there
,
the
Sonne
shall
be
there
,
comming
.
the
holie
Spirite
shall
be
there
with
all
their
power
,
and
all
their
Majestie
.
The
glorie
of
the
Father
neuer
appeared
so
glorious
,
as
it
shall
appeare
that
day
.
The
glorie
of
the
Sonne
neuer
appeared
so
glorious
as
it
shall
appeare
that
day
.
The
glorie
of
the
holie
Spirit
neuer
appeared
so
glorious
,
as
it
shall
appeare
that
day
.
Ye
see
in
the
Parliament
the
Kings
of
the
earth
appears
in
their
greatest
glory
to
the
people
;
so
,
the
Lord
of
the
world
shall
appeare
with
an
infinite
and
vncapable
sight
of
glorie
.
Now
to
come
to
the
effects
that
shall
follow
on
his
comming
.
Assembly
.
The
first
effect
.
There
shall
be
an
assemblie
,
a
conuention
,
the
fairest
conuention
that
euer
was
since
the
world
stoode
.
There
are
none
that
euer
tooke
lyfe
,
but
all
shall
bee
there
:
all
shall
be
sommonded
with
the
shout
of
the
trumpetuall
shall
compeare
:
no
excuse
,
the
graue
shall
not
excuse
,
death
shal
not
excuse
,
dead
and
liuing
,
neuer
man
,
nor
,
woman
excepted
,
all
shall
be
there
.
So
,
the
first
effect
that
shal
follow
the
comming
of
the
Iudge
,
shall
be
a
conuention
of
the
whole
world
,
elect
&
reprobate
,
dead
and
liuing
.
And
I
shall
tell
you
,
after
what
order
it
wil
be
,
by
the
Scripture
.
The
first
that
shall
come
there
to
the
conuention
,
shall
be
they
who
were
dead
,
they
shall
preueene
them
who
were
alyue
.
And
Adam
and
Eue
,
shall
be
with
the
first
,
and
in
the
first
ranke
.
For
before
they
who
in
the
worlde
shall
be
changed
(
which
shall
be
in
the
twinkling
of
an
eye
;
and
it
shall
stand
to
them
in
stead
of
death
)
ere
this
change
be
made
,
the
dead
shall
ryse
first
.
1.
Corint.
15.
51
52.
Some
of
them
who
are
dead
,
shall
ryse
to
lyfe
and
honour
,
to
witte
,
the
elect
:
Some
of
them
,
to
wit
,
the
reprobat
,
to
dishonour
,
ignominie
and
death
,
and
a
worse
death
nor
they
ly
in
presently
.
Then
when
the
dead
is
raised
vp
,
and
compeares
first
,
then
shall
follow
that
sodaine
change
of
them
who
shall
be
alyue
:
the
elect
that
shall
be
alyue
shal
be
altred
in
a
moment
,
in
the
twinckling
of
an
eie
,
to
a
glorious
estate
.
The
reprobat
aliue
,
shall
be
altered
to
,
but
,
if
they
wer
ignominious
before
,
they
shal
be
more
ignominious
then
:
for
,
not
only
their
soule
,
but
soule
and
body
shal
be
vgly
,
and
if
they
had
any
beauty
,
Estate
of
the
bodies
of
the
elect
.
it
shall
bee
changed
in
a
wonderfull
foulues
.
But
,
to
speak
of
the
body
of
the
elect
:
for
,
the
Scripture
speaks
most
of
them
.
Paul
(
1.
Cor.
15.
verse
35.
)
moues
the
question
,
with
what
bodies
shall
they
ryse
?
what
bodie
shall
the
elect
haue
?
For
,
he
is
not
curious
of
the
bodies
of
the
reprobate
,
but
he
markes
narrowlie
the
rising
of
the
bodies
of
the
godlie
at
that
day
.
And
the
first
qualitie
he
giues
them
,
is
,
that
,
whereas
their
bodies
wer
naturall
,
when
they
were
laid
down
in
the
graue
,
their
bodies
in
that
day
,
shall
be
made
spirituall
:
Not
,
that
our
bodies
shall
be
changed
in
spirites
;
no
,
our
bodies
shall
be
bodies
indeed
,
of
that
same
substance
they
haue
now
.
The
verie
same
substance
of
the
bodie
thou
hast
in
this
lyfe
,
the
same
verie
substance
thou
shalt
haue
in
that
lyfe
,
and
no
other
.
It
shall
be
present
at
that
day
,
that
same
verie
bodie
,
that
same
very
hand
and
foote
,
&c.
and
no
other
bodie
,
nor
no
other
hand
nor
foote
,
&c.
And
there
shall
be
none
of
the
ashes
of
the
bodie
,
but
it
shall
be
keeped
,
vntill
that
day
,
and
shall
be
gathered
vp
and
joined
better
,
nor
euer
it
was
before
.
Then
,
the
bodie
shall
abyde
.
Our
lyfe
shall
be
much
better
.
I
liue
heere
a
naturall
lyfe
,
by
a
naturall
power
in
my
soule
,
but
,
in
the
resurrection
,
my
lyfe
shall
be
spirituall
,
and
I
shall
not
liue
a
naturall
lyfe
:
Now
I
liue
by
a
naturall
power
in
my
soule
,
but
,
then
,
I
shall
liue
spirituallie
,
by
a
spirituall
power
in
Christ
.
Yet
,
there
shall
be
more
.
Another
propertie
of
the
bodie
shall
follow
on
this
.
This
bodie
,
if
it
were
neuer
so
faire
,
yet
,
in
respect
of
the
glorie
it
shall
take
vp
,
it
is
but
ignominious
,
but
the
bodie
shall
rise
glorious
and
shyning
as
the
Sunne
;
not
by
this
naturall
skin
and
colour
that
we
haue
here
;
but
by
a
passing
light
and
brightnesse
,
conforme
to
that
brightnesse
of
Christ
,
when
he
was
transformed
on
the
Mountaine
.
(
Reade
Matt.
17.
1.
)
and
conforme
to
his
glorie
in
Heauen
,
as
the
Apostle
telles
Philipp
.
chap.
3.
verse
21.
Yet
more
,
ye
see
our
bodies
weake
.
The
strongest
man
is
soone
beatten
downe
for
all
his
strength
;
all
the
power
of
man
is
feeble
and
weake
,
but
in
the
resurrection
,
the
bodie
shall
be
strong
and
pithie
.
One
man
(
to
be
homely
with
you
)
stronger
in
the
resurrection
,
nor
an
hundreth
:
yea
,
nor
thousands
are
now
.
For
,
all
feeblenesse
shall
be
left
behinde
him
in
the
graue
,
and
he
shall
ryse
strong
,
lyke
the
Angels
in
glorie
and
strength
.
Yet
more
then
this
.
(
What
matter
of
all
this
former
glorie
,
if
it
were
possible
,
that
,
this
spirituall
bodie
could
perish
:
)
The
Apostle
addes
to
this
.
We
shall
rise
incorruptible
,
immortail
,
to
lyfe
euerlasting
:
when
we
shall
ryse
in
that
strength
,
that
power
and
freedome
,
immortalitie
shall
follow
after
mortalitie
,
glorie
after
ignomnie
,
strength
after
weaknesse
,
spiritualitie
after
naturalitie
.
In
lyfe
we
shall
be
spirituall
,
in
qualitie
glorious
,
in
tyme
euerlasting
,
there
is
no
end
of
it
.
This
is
the
propertie
that
Paul
speakes
of
our
bodies
in
the
resurrection
.
Now
to
goe
forward
.
There
shall
followe
more
in
this
conuention
.
That
same
power
that
shall
conueene
all
men
together
,
Separation
of
the
elect
from
the
reprobats
.
that
same
power
shall
make
a
seuering
.
The
Angels
,
the
Ministers
of
that
glorious
judge
,
shall
stoppe
in
betweene
the
elect
and
the
reprobate
,
and
putte
them
a
sunder
.
They
shall
seuere
the
sheepe
from
the
goates
,
they
shall
put
the
sheepe
at
the
right
hand
of
the
judge
,
and
the
goates
at
the
left
hand
.
Reade
Matt.
chap.
25
verse
33.
Appearantlie
Paul
heere
would
meane
to
vs
another
kynde
of
seuering
:
and
yet
all
is
one
.
This
appearantlie
woulde
be
his
meaning
.
They
shal
al
be
gathered
together
on
the
earth
,
and
all
shall
stand
together
in
a
troup
,
and
then
this
seuering
shall
be
made
:
Then
all
the
elect
shall
be
rest
vp
to
the
cloudes
,
to
meete
the
Lord
in
the
cloudes
.
As
for
the
reprobate
,
they
shall
all
stand
still
on
the
earth
,
and
shall
not
get
that
honour
,
to
be
rest
vp
in
the
aire
,
but
shall
byde
on
the
earth
,
and
receyue
their
judgement
there
.
For
,
Paul
,
when
he
sayes
,
they
shall
be
rest
vp
to
meete
the
Lord
in
the
aire
,
he
speakes
onely
of
the
elect
.
Then
,
there
shall
be
a
seuering
,
after
which
there
shall
neuer
be
a
meetting
againe
:
a
great
golfe
shall
be
betweene
them
that
none
may
passe
:
We
are
all
mingled
heere
through
other
,
and
none
knowes
other
:
The
sheepe
oft-tymes
are
taken
for
the
goates
,
and
the
goates
for
the
sheepe
;
but
,
at
that
great
day
,
the
sheepe
shall
be
seuered
from
the
goates
,
and
shall
neuer
meete
againe
,
be
it
man
with
wyfe
,
parents
with
children
.
There
are
two
effects
,
a
conuention
of
all
,
and
a
seuering
of
all
.
Yet
the
Iudge
and
the
power
of
the
Iudge
shall
passe
forwarde
,
and
the
third
effect
followes
.
When
the
Judge
hes
all
gathered
together
and
none
away
:
when
the
rowe
is
called
,
and
all
are
present
:
Then
when
one
sorte
shall
be
placed
at
the
right
hand
,
Iudgement
pronounced
.
and
the
other
at
the
left
hand
;
then
shall
he
fall
to
judgement
:
He
cannot
judge
before
he
seuere
;
the
verie
seuering
telles
the
judgement
:
but
,
before
the
seuering
,
the
judgement
shall
not
be
pronunced
.
Then
generallie
he
shall
judge
all
according
to
their
workes
.
The
bookes
shall
be
opened
,
the
book
of
conscience
shall
be
opened
,
the
booke
of
workes
shall
be
opened
and
al
their
judgement
shal
be
according
to
their
works
〈◊〉
vnderstand
this
.
The
elect
man
shall
be
judged
according
to
his
works
,
not
that
his
works
shall
be
the
cause
that
shal
pro●●●
his
lyfe
:
but
he
shall
be
judged
by
his
works
as
a
testimony
of
his
faith
in
Christ
and
of
the
maner
of
lyfe
that
he
hes
liued
in
the
worlde
as
a
member
of
Christ
:
So
he
shall
be
judged
by
his
workes
;
not
as
a
cause
,
but
as
a
token
of
the
true
cause
,
as
ye
would
judge
a
man
by
a
witnesse
:
for
the
workes
shall
be
the
tokens
of
the
true
cause
,
which
is
,
the
onely
justice
of
Christ
imputed
vnto
vs
by
faith
.
I
dare
say
,
albeit
the
reprobate
worthe●●e
shall
be
damned
according
to
their
workes
,
yet
they
shall
be
speciallie
condemned
that
they
beleeued
not
in
Iesus
Christ
,
but
contemned
his
Gospell
without
faith
.
Then
to
come
to
the
sentence
.
The
Lord
will
beginne
at
the
elect
,
as
best
and
worthiest
and
he
shall
giue
them
their
sentence
,
Come
ye
blessed
of
my
Father
,
and
wher●●●
the
Kingdome
prepared
for
you
,
before
〈…〉
of
the
worlde
.
Matt.
chap.
25
verse
32.
From
once
this
sentence
is
past
out
on
them
,
when
this
absolution
from
death
and
damnation
is
pronounced
,
looke
what
estate
they
〈◊〉
be
in
:
They
shall
stand
with
the
Angles
,
as
assessours
to
judge
the
reprobate
.
So
Paul
1.
Cor
chap.
6.
verse
3.
saies
,
know
〈…〉
iudge
the
Angels
?
that
is
to
say
,
we
shall
allow
that
most
just
sentence
of
Iesus
:
And
among
all
the
rest
of
the
〈◊〉
the
twelf
Apostles
speciallie
shall
haue
place
.
For
,
they
shall
sit
on
twelfe
Thrones
,
to
justifie
that
just
sentence
that
shall
passe
on
the
reprobate
.
Then
shall
the
sentence
passe
out
on
the
reprobate
:
the
voice
shall
goe
downe
throgh
the
aire
to
the
earth
,
a
terrible
voice
,
〈◊〉
accursed
of
my
Father
to
the
fire
prepared
for
the
Deuill
and
all
his
Angels
.
Brethren
,
thinke
not
this
a
fable
,
manie
will
not
beleeue
this
,
vntil
they
feele
it
in
them selues
.
Now
to
be
short
.
To
speake
of
the
lyfe
of
the
reprobate
after
this
sentence
,
they
shall
no●
remaine
on
the
earth
.
In
the
verie
moment
of
the
doome
(
that
is
certaine
)
they
shall
passe
to
d●mnation
.
〈…〉
At
that
same
verie
moment
thou
receiuest
the
sentence
of
lyfe
,
thou
shalt
goe
to
Heauen
:
The
moment
the
reprobate
receiues
sentence
of
damnation
they
shall
go
to
Hell
.
Now
to
speake
of
this
death
and
lyfe
:
I
will
not
be
curious
,
there
is
much
spoken
in
the
Scripture
thereof
,
both
to
let
vs
see
the
glorie
of
the
elect
and
the
torments
of
the
reprobate
.
But
,
I
tell
you
in
one
word
,
it
was
neuer
all
tolde
.
Neuer
Prophet
nor
Apostle
expressed
the
greatnesse
of
the
joy
that
shall
come
to
the
godlie
,
nor
of
the
paine
that
shall
come
to
the
vngodlie
.
There
shall
bee
another
paine
nor
fyre
and
brimstone
to
bee
tormented
in
.
Neyther
can
any
expresse
the
joye
in
Heauen
,
There
shall
be
such
glorie
and
joye
as
the
eare
of
man
neuer
heard
of
,
the
eye
hes
not
seene
,
nor
yet
hes
it
entered
in
the
heart
of
man
.
Now
looke
how
Paul
speakes
of
this
joye
heere
.
He
sayes
,
〈◊〉
shall
be
〈◊〉
with
the
Lord
.
He
contentes
him
with
these
wordes
.
To
be
with
the
Lord
imports
not
a
dwelling
only
with
him
,
but
a
lyfe
and
glorious
lyfe
,
joye
that
is
with
him
vnspeakable
:
I
cannot
tell
it
:
all
the
tongues
in
the
worlde
cannot
tell
it
:
For
,
all
the
joye
in
Heauen
it
is
in
the
Sonne
of
God
,
and
shall
shine
through
him
,
that
is
,
through
the
naturall
〈◊〉
of
man
,
couered
ouer
with
a
Majestie
;
and
so
all
Heauens
joye
and
glorie
shall
be
with
him
,
and
they
who
shall
bee
with
him
shall
be
in
that
glorie
and
joye
with
him
.
I
dare
say
more
.
These
thinges
shall
not
be
outwith
vs
onely
,
but
within
our
bowels
.
The
joye
and
glorie
shall
not
be
outwith
the
godlie
,
as
it
is
now
:
Commonlie
the
glorie
,
the
pleasure
,
are
ou●with
vs
,
the
matter
of
joye
outwith
vs
,
and
we
〈◊〉
to
it
.
But
then
,
all
matter
of
joye
shall
be
in
vs
;
Christ
first
be
in
vs
,
and
God
shall
be
all
in
all
,
and
God
in
〈◊〉
be
dweling
in
vs
;
and
then
,
when
thou
hast
all
within
thee
,
what
shall
thou
want
?
And
therefore
,
in
the
Reuelation
chap
21.
verse
2
;
it
is
said
,
We
shall
not
neede
thinges
outwith
vs
.
neyther
a
Temple
,
nor
Sunne
,
nor
Moone
,
for
,
God
being
in
thee
,
shall
be
vnto
thee
a
Temple
,
hee
is
all
in
all
;
and
hee
being
in
thee
〈…〉
all
〈…〉
thee
.
In
one
word
,
He
shall
be
within
the●
,
〈…〉
because
God
in
Christ
shall
dwell
within
thee
,
and
〈…〉
part
of
that
glorie
and
felicitie
of
that
lyfe
.
Now
is
there
no
more
nor
this
?
What
matter
if
it
werfor
a
tyme
we
were
to
be
with
him
?
What
matter
of
Heauen
if
Heauen
lasted
not
?
What
matter
of
a
Kingdome
that
vanishes
away
?
A
man
set
vp
on
a
pompe
to
day
,
casten
down
to
morrow
?
what
matter
of
heauenlie
glory
,
let
be
the
earthly
glory
,
if
it
lasted
not
?
but
the
Apostle
saies
we
shall
be
with
him
for
euer
.
Take
vp
then
our
blessednesse
.
It
stands
in
two
pointes
;
first
a
passing
and
exceeding
joy
and
glorie
:
and
secondlie
in
an
eternity
and
euerlastingnesse
of
joy
and
glorie
.
Paul
plainly
and
pithilie
settes
these
two
together
.
2.
Cor.
chap.
4.
verse
17.
He
calles
it
a
weight
of
glorie
,
that
is
excellent
:
Then
he
calles
it
an
euerlasting
glorie
.
There
are
two
,
a
weight
of
glorie
,
and
an
euerlasting
weight
of
glorie
,
and
more
excessiuelie
excessiue
.
He
cannot
get
wordes
to
vtter
it
.
It
is
a
weight
that
will
weigh
downe
all
the
worlde
,
and
then
a
weight
of
glorie
excessiuelie
excessiue
,
and
then
eternall
and
euerlasting
.
So
our
felicities
in
glorie
,
and
passing
great
glorie
and
an
euerlasting
glorie
.
As
for
the
paines
of
the
reprobate
▪
I
will
not
insist
to
speake
of
them
,
because
the
Apostle
is
speaking
heere
to
comfort
the
elect
.
Now
when
the
Apostle
hes
made
a
discourse
of
the
comming
of
Christ
,
He
makes
his
exhortation
and
sayes
,
and
so
I
say
also
,
Comfort
one
another
with
these
wordes
.
Brethren
,
many
hes
sought
comfort
,
death
is
dolorous
and
wearisome
in
the
owne
nature
:
and
therefore
,
many
of
the
Heathen
hes
busied
themselues
to
get
comfort
and
matter
of
consolation
in
the
houre
of
death
.
What
matter
of
death
,
if
there
be
a
comfort
therein
?
but
then
is
death
dolorous
when
it
is
without
comfort
.
But
,
was
there
euer
any
that
got
comfort
that
knew
not
Christ
,
and
the
resurrection
,
and
a
life
after
this
life
?
no
,
neuer
man
;
neither
king
nor
Emperor
.
As
for
all
the
comforts
they
had
,
all
was
but
vanitie
,
and
dreames
of
comfort
.
Againe
I
say
.
Was
there
euer
anie
that
gaue
comfort
to
a
bodie
in
death
,
or
that
gaue
comfort
to
them
that
was
heauie
for
the
death
of
their
freinde
,
but
that
man
that
hes
a
sense
of
that
glorious
resurrection
of
Christ
and
of
his
comming
?
And
therefore
,
as
thou
wouldst
haue
comfort
in
death
&
giue
comfort
for
death
;
know
,
that
,
the
Lord
is
to
come
in
the
world
:
know
,
that
,
there
shall
be
a
glorious
resurrection
,
and
after
the
resurrection
there
shall
be
an
eternall
joy
and
glorie
in
Heauen
.
And
looke
,
that
,
this
be
not
onely
wordes
in
the
mouth
.
There
are
many
vaine
bablers
of
Christ
,
and
of
that
glorious
resurrection
:
A
knaue
,
an
adulterer
,
a
murtherer
will
flatter
himselfe
,
and
clatter
of
that
glorie
and
joy
:
but
all
is
vanity
▪
Wilt
thou
be
a
knaue
,
and
then
speake
of
these
thinges
?
The
Lord
shall
punish
thee
.
Looke
therefore
,
that
,
thy
speaking
of
the
latter
day
be
not
in
vaine
wordes
;
Heauen
and
lyfe
euerlasting
is
not
in
wordes
;
but
,
looke
,
that
,
it
be
fectfull
in
the
heart
,
and
that
,
of
the
aboundance
of
the
heart
,
the
mouth
speake
.
Before
thou
speake
,
feele
it
in
thy
heart
,
and
then
speake
.
So
sayes
Paul
2.
Cor.
chap.
4.
verse
13.
I
beleeue
I
shall
ryse
,
and
therefore
I
speake
to
you
.
And
Dauid
sayes
,
I
beleeue
,
and
therefore
I
spake
.
Psal.
116.
10.
And
say
,
I
pray
God
that
I
beleeue
all
these
thinges
that
I
speake
to
you
.
The
Lord
giue
euerie
one
of
vs
grace
,
that
,
we
may
beleeue
all
these
thinges
of
Christes
comming
,
and
of
the
glorious
resurrection
:
For
,
without
Faith
and
Hope
,
of
these
thinges
,
no
comfort
,
no
lyfe
.
The
Lord
giue
vs
Faith
and
Hope
,
vntill
he
bring
vs
to
the
full
sight
and
fruition
of
these
thinges
throgh
Christ
.
To
whom
with
the
Father
and
the
holie
Spirite
,
be
all
honour
and
praise
for
euer
and
euer
AMEN
.
THE
XIX
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
,
CHAP.
5.
vers.
1.
2.
3.
1
But
of
the
tymes
and
seasons
,
brethren
,
ye
haue
no
neede
that
I
write
vnto
you
.
2
For
ye
your selues
knowe
perfectly
,
that
the
day
of
the
Lord
shall
come
,
euen
as
a
thiefe
in
the
night
.
3
For
when
they
shall
say
,
Peace
,
and
safetie
,
then
shall
come
vpon
them
sudden
destruction
,
as
the
trauaile
vpon
a
woman
with
childe
,
and
they
shall
not
escape
.
IN
the
text
immediatlie
going
before
ye
haue
heard
(
brethren
)
of
the
comming
of
the
Lord
Iesus
,
the
Iudge
of
the
world
in
that
day
appointed
,
to
judge
the
quicke
and
the
dead
:
Of
the
resurrection
of
the
dead
especially
of
the
chosen
that
shal
be
dead
before
that
day
:
of
the
changing
of
them
that
shall
be
found
liuing
that
day
by
vertue
of
the
resurrection
of
Christ
,
and
of
the
lyfe
,
glorie
,
and
joy
that
they
shall
enjoy
after
they
are
rest
vp
in
the
clouds
.
They
shall
be
with
him
for
euer
.
Now
to
come
to
this
text
we
haue
in
hand
.
The
Thessalonians
hearing
and
vnderstanding
that
the
Lord
will
come
from
heauen
,
Iesus
will
come
and
judge
the
world
,
might
haue
moued
the
question
to
the
Apostle
,
about
the
tyme
of
his
comming
:
when
he
will
come
?
what
yeer
,
what
day
,
what
houre
,
what
time
generally
shall
we
looke
for
him
?
The
Apostle
meetes
this
,
and
answers
,
It
is
not
needfull
,
brethrer
,
that
I
writ
vnto
you
of
the
times
and
seasons
:
for
ye
yourselues
know
perfectly
that
the
comming
of
the
Lord
shall
be
as
a
th●efe
in
the
night
.
And
therefore
,
why
should
I
goe
calculat
dayes
and
yeeres
to
you
?
seeing
that
the
Lord
shall
come
at
vnwares
,
and
on
a
suddainty
:
the
world
shal
not
wit
vntil
he
come
.
And
he
proues
this
in
the
next
verse
from
the
effect
of
his
comming
.
They
who
shall
be
found
in
a
deadlie
securitie
sleeping
,
they
shall
be
striken
sodainly
:
For
when
they
shall
say
,
Peace
and
safetie
,
then
shall
come
vpon
them
sodaine
destruction
,
as
the
trauaile
vpon
a
woman
with
chylde
,
and
they
shall
not
escape
.
And
vpon
that
followes
an
exhortation
to
vigilance
.
Now
to
come
to
the
words
of
the
text
,
I
need
not
writ
to
you
,
saies
the
Apostle
,
concerning
times
and
seasons
.
It
is
not
needfull
(
would
he
say
)
it
is
not
expedient
,
it
is
not
profitable
to
you
,
yea
more
it
pertaines
not
to
you
to
know
it
.
As
the
Lord
saies
Act.
1.
7.
when
the
Disciples
a
litle
before
his
ascension
was
curious
to
know
the
times
,
he
saies
,
It
is
not
expedient
to
you
to
know
the
tymes
and
the
seasons
the
Lord
hes
in
his
〈◊〉
By
times
is
meant
,
all
times
lesse
or
more
,
whether
it
be
the
time
of
an
houre
,
a
day
,
a
weeke
,
yeere
,
or
any
greater
tyme
.
It
pertaines
not
to
you
to
knowe
anie
tyme
of
Christes
comming
,
yea
to
knowe
in
what
age
of
the
worlde
,
let
be
,
the
moneth
,
weeke
,
yeere
,
or
day
it
shall
be
.
It
pertaines
not
to
you
to
knowe
any
definite
or
certaine
tyme
.
The
next
word
is
〈…〉
.
It
meanes
a
more
strait
and
particular
tyme
when
things
commes
to
passe
according
to
the
Lords
preseryued
tyme
,
in
his
counsell
the
artickle
of
tyme
God
hes
appointed
to
it
.
There
is
nothing
the
Lord
hes
appointed
,
but
it
shall
f●ll
out
in
that
same
moment
and
artickle
of
tyme
.
Now
would
ye
know
what
meanes
these
seasons
?
I
vnderstand
by
them
▪
the
morning
,
noon-tide
,
euening
.
In
the
1.
chap.
Act.
It
is
not
for
you
(
saies
Christ
)
to
know
tymes
and
seasons
,
which
the
Lord
●es
put
in
his
own
powers
.
Ye
should
not
know
the
time
of
his
comming
,
whether
he
come
in
the
morning
,
euen
tyde
,
midnight
or
cock-●●●w
▪
So
the
answere
the
Apostle
makes
,
is
,
ye
should
not
be
curious
about
the
time
of
Christs
comming
▪
asking
for
daies
,
weeks
,
months
,
yeers
,
it
is
not
for
you
to
know
this
.
Now
to
marke
something
,
for
I
will
not
goe
deeplie
in
this
matter
.
We
learne
of
the
text
immediatly
going
before
.
There
is
nothing
vnder
the
Sunne
more
sure
not
this
,
that
,
Christ
will
come
.
Certainty
of
Christs
comming
.
This
is
a
thing
that
euerie
one
of
vs
is
bound
to
knowe
,
that
Christ
will
come
and
sit
in
judgement
,
and
put
an
end
to
all
thinges
in
this
worlde
And
this
is
an
artickle
of
our
Creed
.
From
thence
he
will
come
to
iudge
the
quick
and
the
dead
.
If
thou
beleeue
not
that
Artickle
,
howbeit
thou
beleeue
all
the
rest
of
the
Artickles
,
thy
faith
is
nothing
.
Then
the
second
thing
I
marke
of
this
,
is
,
the
curiositie
of
the
Thessalonians
.
This
curiositie
hes
beene
in
all
ages
,
that
when
any
man
heard
tell
that
the
Lord
Iesus
is
to
come
againe
,
and
to
judge
the
world
,
and
to
put
an
end
to
all
thinges
,
in
all
ages
there
hes
risen
vp
men
curious
to
vnderstand
the
tyme
,
and
to
searche
when
he
shall
come
.
The
Apostles
begouth
this
:
Curiositie
in
searching
the
tyme
of
Christes
comming
repressed
.
for
,
immediatlie
before
the
ascension
of
our
Lord
,
they
vttered
this
curiositie
,
asking
the
tymes
and
seasons
of
his
comming
againe
.
But
incontinent
their
curiositie
is
snibbed
and
repressed
by
the
Lord
,
Act.
1.
7.
From
that
tyme
men
hes
neuer
left
off
to
be
curious
of
these
tymes
and
seasons
.
Men
hes
beene
curious
to
lay
an
account
if
Christes
comming
shall
be
in
this
yeere
,
in
this
age
:
yea
,
men
in
our
age
hes
done
this
:
but
all
is
vanitie
.
Now
thirdly
,
I
note
on
Pauls
part
,
and
his
answere
to
them
.
Men
should
not
search
in
curiouslie
anent
the
tyme
of
Christes
comming
.
Men
should
not
seeke
the
moneth
,
day
,
yeere
nor
age
:
that
perteines
not
to
them
.
There
is
great
difference
betweene
the
first
comming
of
Christ
,
and
his
second
comming
.
As
to
the
first
comming
,
it
was
the
will
of
the
Lord
that
the
tyme
of
his
comming
should
be
knowne
to
the
world
:
And
therefore
,
he
reuealed
the
yeere
of
his
comming
to
the
olde
Prophetes
.
As
ye
may
see
9
Daniell
.
And
as
Peter
telles
1.
Epist.
chap.
1.
verse
10.
They
searched
in
to
the
very
tyme
of
this
comming
,
and
they
did
nothing
but
that
which
they
should
haue
done
.
And
Christ
findes
fault
with
the
hypocrite
Iewes
,
that
could
take
vp
by
the
sky
what
maner
of
weether
should
be
,
but
searched
not
the
tyme
of
his
comming
.
Luke
12.
56.
But
as
to
his
second
comming
,
he
neuer
tolde
of
the
tyme
of
it
.
Yea
,
in
Daniell
in
his
last
chapter
4.
verse
,
there
is
a
plaine
inhibition
to
seeke
out
the
tyme
of
it
.
Therefore
,
it
perteines
not
to
men
to
know
it
:
yea
,
it
is
better
not
to
know
the
tyme
of
it
,
nor
to
know
it
.
And
this
Christ
means
Matt.
24.
42.
Watch
therefore
,
for
,
ye
know
not
at
what
houre
your
Master
will
come
.
Where
he
teaches
vs
,
that
the
ignorance
of
the
tyme
of
his
comming
is
verie
profitable
for
vs
,
because
it
makes
vs
to
watch
and
pray
,
wheras
the
knowledge
of
it
would
make
vs
carelesse
.
Ye
may
aske
at
me
,
May
we
on
no
wayes
speake
or
thinke
of
the
Lords
comming
to
judge
the
quick
and
the
dead
,
and
the
tyme
thereof
?
I
answere
.
To
define
a
speciall
tyme
,
either
in
the
cogitation
or
thought
of
thy
heart
,
or
in
the
words
of
thy
mouth
thou
canst
not
,
nor
thou
shouldest
not
doe
it
.
But
generallie
to
thinke
and
to
say
,
the
Lord
will
come
shortlie
,
whether
this
age
,
or
the
next
age
,
I
know
not
:
but
,
I
know
well
,
it
shall
not
be
long
when
the
judge
shall
come
,
it
shall
be
soone
:
it
is
lawfull
for
thee
to
thinke
and
say
this
.
For
,
the
Lord
himselfe
hes
said
,
When
it
is
craued
(
Reuel
.
chap.
22.
vers.
20.
)
Come
Lord
Iesus
,
yes
(
saies
he
)
I
come
shortly
.
When
he
sayes
,
he
will
come
shortlie
,
let
vs
beleue
it
.
The
Historie
in
the
Gospell
Matt.
24.
25.
&c.
of
the
euill
and
the
good
seruant
,
teaches
vs
what
we
shoulde
doe
,
vntill
the
Lords
comming
.
The
euill
seruant
sayes
,
My
Master
delayes
his
comming
home
,
therefore
,
he
will
begin
to
play
the
wanton
,
and
to
drinke
,
and
to
smite
his
companions
.
The
good
seruant
will
say
,
I
am
looking
for
my
Masters
comming
shortlie
:
he
will
come
at
noone-tyde
,
or
midnight
,
or
Cock-crow
,
I
will
wait
for
it
,
and
therefore
,
I
will
be
vigilant
.
And
so
this
good
seruant
tels
that
we
should
euer
await
for
the
Lords
comming
diligentlie
.
And
surelie
his
comming
is
neare
,
and
faine
would
the
godlie
haue
his
comming
,
to
end
their
miserie
,
and
to
perfite
the
joy
and
glorie
he
hes
appointed
for
them
.
And
therefore
,
the
Lord
saies
,
I
come
shortlie
,
I
shall
not
be
long
.
And
albeit
we
thinke
it
be
long
since
he
promised
this
:
yet
,
thinke
not
,
he
delayes
his
comming
.
For
,
a
thousand
yeeres
,
in
the
sight
of
the
Lord
,
are
but
as
an
houre
.
2.
Pet.
3.
8.
and
in
respect
of
him
,
there
is
neyther
long
nor
short
tyme
.
So
,
thinke
euer
with
the
good
seruant
,
the
Lord
will
come
shortlie
,
and
he
is
daily
comming
:
yea
,
and
we
should
desire
him
to
come
shortly
euerie
day
,
and
we
should
euer
patientlie
waite
for
it
.
And
therefore
,
this
clause
is
added
in
the
Lords
prayer
,
Let
thy
Kingdome
come
:
Which
desires
,
that
,
he
would
perfite
that
worke
of
glorie
.
Ye
see
Paul
sayes
,
2.
Tim.
4.
verse
7.
8.
I
haue
fought
a
good
fight
,
I
haue
keeped
the
faith
,
I
haue
runne
out
my
course
.
Then
,
he
subjoines
.
But
,
what
restes
?
I
shall
〈◊〉
the
crowne
of
glorie
,
which
the
Lord
Iesus
as
Iudge
,
generall
will
giue
,
me
,
and
〈◊〉
onely
giuen
to
me
,
but
to
all
them
with
thirstes
for
his
comming
.
Assuredlie
that
bodie
shall
receiue
the
crowne
of
glorie
.
Whereto
are
we
so
curious
of
the
tyme
of
the
generall
judgement
?
Knowe
we
not
,
that
,
our
owne
death
is
our
particulare
judgement
?
Know
I
not
,
that
within
a
short
tyme
,
I
shall
be
called
to
an
account
before
that
Tribunall
?
No
sooner
shall
the
soule
depart
out
of
the
bodie
,
but
as
soone
shall
my
judgement
beginne
:
for
,
the
soule
shall
immediatlie
departe
to
that
place
where
it
shall
remaine
for
euer
.
Therefore
seeing
the
day
of
my
death
is
the
day
of
judgement
to
me
▪
(
and
how
many
of
you
that
heares
me
this
day
will
be
liuing
this
day
twentie
yeeres
?
)
What
needes
vs
to
be
curious
an●ut
the
tyme
of
the
generall
judgement
?
seeing
our
owne
particulare
judgement
is
at
hand
.
The
Lord
is
alreadie
warning
vs
to
〈◊〉
,
and
yet
,
the
Lord
will
not
haue
vs
more
knowing
the
particulare
tyme
of
death
,
no●
the
day
of
judgement
.
The
Lord
will
haue
vs
vncertaine
,
albeit
men
will
be
curious
to
knowe
it
.
The
cause
is
,
that
,
all
may
be
in
readinesse
,
that
there
be
not
an
houre
in
the
day
,
but
thou
be
readie
when
the
Lord
shall
call
on
thee
,
and
will
say
to
thee
,
Goe
,
I
will
haue
thee
carying
heere
no
longer
:
That
thou
may
say
,
Lord
,
I
will
goe
with
thee
,
and
we
le
come
death
?
The
Lorde
refuses
to
tell
his
Disciples
particulare
tymes
,
but
biddes
them
watche
for
that
tyme
.
This
doctrine
is
verie
requisite
to
vs
.
They
are
liuing
this
day
whome
〈◊〉
this
daye
eight
dayes
,
the
Lord
will
call
on
.
Therefore
,
let
euerie
one
prepare
them selues
.
No
:
in
the
second
verse
he
giues
the
reason
wherefore
it
is
not
expedient
that
they
should
knowe
of
Christes
comming
to
judge
the
worlde
.
For
,
sayes
he
,
ye
your selues
knowe
perfectlie
that
the
day
of
the
Lord
shall
come
〈◊〉
as
a
thiefe
in
the
night
.
That
is
,
S●daintie
of
Christs
commi●g
〈◊〉
the
〈◊〉
of
it
vncertain
〈◊〉
sodaintie
▪
Men
shall
neuer
knowe
,
vntill
they
see
Christ
come
.
If
hee
,
come
in
the
morning
;
then
ye
may
say
when
he
is
come
,
The
Lord
is
come
in
the
morning
.
And
before
that
tyme
thou
shouldst
not
thinke
no●
speake
of
the
certaine
houre
of
Christes
comming
.
There
are
two
thinges
that
cannot
be
knowne
both
together
▪
The
comming
of
Christ
on
a
sodaintie
,
and
the
certaine
tyme
of
the
comming
of
Christ
.
If
I
knew
the
Lord
would
come
sodaintie
,
it
is
follie
to
me
to
trauaile
to
knowe
the
speciall
houre
thereof
:
when
thou
hast
calculate
to
see
the
verie
houre
of
his
comming
,
it
is
but
vanitie
.
I
tell
thee
,
the
Lord
shall
come
as
a
thiefe
in
the
night
,
which
tyme
is
most
vncertaine
,
and
therefore
all
thy
calculation
failes
thee
.
Yet
,
farther
.
He
sayes
,
that
ye
yourselues
knowe
perfectlie
that
he
shall
come
at
a
certaine
tyme
.
Heere
is
a
certaine
tyme
,
but
there
is
not
a
certaintie
of
a
certaine
tyme
,
but
a
certaintie
of
an
vncertaine
tyme
.
And
if
the
Apostle
settes
downe
a
certaintie
of
an
vncertaine
tyme
,
it
is
impossible
to
thee
to
get
a
certaintie
of
it
.
Ye
shall
reade
this
in
Matthew●
chap.
24.
verse
42.
And
who
euer
hes
trauailed
in
any
age
to
count
the
houre
and
tyme
of
his
comming
,
the
Lord
hath
lette
them
see
they
are
confooted
of
error
,
and
the
Lord
hes
condemned
that
labour
.
It
is
a
bolde
thing
to
man
to
seeke
out
that
thing
the
Lord
hes
hid
▪
Men
will
stand
vp
and
calculat
such
a
yeere
of
the
Lords
comming
.
O
vanitie
,
thou
passes
thy
boundes
,
and
thou
had
no
such
thing
in
commission
giuen
to
thee
.
The
Lord
keepe
vs
from
such
vanitie
.
But
,
to
goe
forward
:
in
the
the
thirde
verse
the
Apostle
giues
the
reason
of
the
sodaintie
of
the
comming
of
that
day
as
a
thief
in
the
night
.
For
,
when
they
shall
cry
Peace
,
Peace
,
&c.
As
he
woulde
say
,
The
effect
shall
showe
it
,
byde
,
vntill
he
come
.
The
sodaine
destruction
at
his
comming
shall
showe
his
sodaine
comming
.
When
they
shall
say
,
peace
,
&c.
and
say
,
all
is
well
,
shut
the
doores
,
and
be
merie
,
then
,
on
a
sodaintie
,
the
destruction
shall
ouertake
them
.
Then
,
I
see
,
that
,
the
death
,
that
men
shall
die
at
Christes
comming
,
shall
bee
a
sodaine
death
.
Who
euer
shall
die
at
Christes
comming
,
shall
die
sodainlie
.
A
great
difference
betweene
this
death
,
which
we
die
now
,
and
that
death
,
which
shall
be
at
Christs
comming
.
When
men
now
dies
,
they
get
leasure
to
die
.
There
is
patience
in
God
,
there
is
leuitie
and
long
suffering
:
for
,
when
we
see
we
are
on
death-bed
neuer
to
liue
againe
,
then
,
he
drawes
vs
to
repentance
,
and
he
wil
not
sodainlie
strike
vs
to
death
,
but
giues
vs
tyme
to
amend
and
turne
to
him
.
A
murtherer
he
will
take
him
and
cast
him
in
prison
,
and
will
let
him
a●yde
there
,
to
see
,
if
hee
will
repent
.
So
,
there
is
patience
now
:
But
,
in
the
day
of
judgement
,
there
shall
be
no
lenitie
,
nor
,
patience
.
And
if
thou
be
a
reprobate
,
thou
shalt
not
haue
grace
nor
tyme
,
to
say
,
Lord
,
be
mercifull
to
me
:
for
,
er
thou
end
the
word
,
when
thou
beginst
to
speak
,
thou
shalt
be
striken
.
And
what
means
this
?
Euen
,
that
,
this
is
the
acceptable
day
,
the
day
of
Gods
patience
and
long
suffering
.
Repent
therefore
.
Sit
not
the
tyme
,
for
,
certanilie
,
wilt
thou
sit
the
tyme
,
vntill
that
comming
?
no
patience
,
no
grace
,
no
repentance
,
but
a
change
shall
be
in
the
twinckling
of
an
eye
.
The
Lord
when
he
giues
vs
tyme
to
repent
,
giues
vs
grace
also
to
repent
.
Thinke
it
a
great
blessing
,
when
the
Lord
layes
thee
in
paine
,
that
he
giues
thee
that
tyme
to
repent
,
and
make
vauntage
of
it
.
Now
the
wordes
woulde
be
marked
.
For
,
when
they
shall
say
,
peace
,
then
shall
come
on
them
sodaine
destruction
.
In
the
chapter
going
before
,
the
first
death
was
called
a
sleepe
,
yea
,
the
reprobate
when
he
is
striken
it
is
called
a
sleepe
;
and
where
sleeping
is
,
there
is
a
waking
againe
:
But
,
the
second
death
is
commonlie
called
destruction
,
an
vtter
wreak
and
destruction
,
and
no
death
.
In
the
2.
Epist.
Thessal
.
chap.
1.
verse
9.
Paul
speaking
of
Christes
comming
to
judgement
and
paine
of
the
reprobate
,
he
castes
to
a
propertie
to
this
worde
,
and
calles
it
an
euerlasting
destruction
.
Heere
,
he
calles
it
a
sodaine
hastie
destruction
.
How
can
these
two
stand
?
Well
eneugh
:
for
,
in
the
comming
of
Christ
,
it
shall
be
sodaine
:
and
yet
,
albeit
the
comming
be
sodaine
,
the
destruction
shall
be
endlesse
and
not
sodaine
.
Well
were
them
,
if
they
were
beastes
:
for
,
so
soone
as
the
branes
of
a
beast
are
beaten
out
,
then
,
the
wreak
of
it
is
done
:
But
,
the
reprobate
shall
ay
be
deing
,
and
neuer
be
dead
,
ay
wreaked
,
and
neuer
an
end
of
their
wreaking
.
What
matter
,
if
▪
at
the
end
of
ten
thousand
yeeres
,
there
could
be
an
end
of
their
destruction
.
Paul
in
that
place
giues
a
reason
of
that
endlesse
destruction
.
(
There
is
none
of
vs
but
we
should
vnderstand
this
)
Seeke
the
cause
from
the
judge
and
striker
:
The
cause
is
not
so
much
in
the
man
striken
,
as
in
him
who
strikes
,
who
is
infinite
.
And
therefore
,
the
paine
is
infinite
.
As
for
exemple
.
Let
a
King
,
or
,
Monarch
take
a
man
&
torment
him
,
and
yet
holde
his
lyfe
in
:
Burne
him
,
and
boyle
him
with
●yle
,
yet
,
that
paine
shall
end
.
Let
him
pull
the
skin
off
him
,
doe
what
torment
he
can
to
him
,
yet
,
that
paine
shall
end
.
For
,
neuer
a
Monarch
yet
could
keepe
a
man
in
endlesse
paine
:
they
may
well
pyne
folke
,
but
that
paine
shall
haue
an
end
:
all
the
judges
power
is
bounded
and
limited
,
and
therefore
,
he
must
haue
an
end
in
his
tormenting
:
But
,
the
Lord
is
inf●●t
.
And
therefore
,
he
may
torment
in
pain
euerlastingly
.
Al
torment
here
,
is
but
childs
play
,
in
respect
of
the
heauy
judgements
of
God
:
what
matter
,
to
fall
in
mans
hands
:
their
wraith
and
power
is
nothing
,
in
respect
of
that
infinite
wraith
of
God
,
who
punishes
,
without
an
end
of
paine
.
Hell
is
not
so
light
a
thing
,
as
men
trowes
.
That
terrible
day
is
not
as
men
beleeues
.
Therefore
,
in
whose
handes
that
euer
thou
cast
thy selfe
,
cast
not
thy selfe
in
the
handes
of
an
angrie
God
:
No
,
rather
chuse
to
die
ten
thousand
tymes
,
ere
thou
fall
in
the
handes
of
an
angrie
God
:
If
thou
knew
the
torments
of
Hell
,
tho
would
be
afrayed
.
So
,
the
thing
especiallie
we
should
care
for
,
in
this
lyfe
,
is
,
euer
to
seeke
,
to
stand
in
friendship
with
him
,
to
be
war
of
his
wraith
,
and
rather
take
on
thee
the
wraith
of
the
whole
world
.
Now
,
he
notes
the
tyme
,
when
this
sodaine
destruction
shall
fall
.
When
they
shall
be
saying
,
Peace
and
safetie
,
at
this
tyme
,
scarcely
shal
he
haue
ended
the
word
,
when
the
strok
shal
light
.
We
reade
of
Belshazzar
,
Daniell
5.
5.
who
was
prophaning
the
veshels
of
the
Lords
house
and
crying
peace
;
but
,
he
had
not
spoken
the
word
,
when
all
his
joints
seuered
,
and
the
hand
writting
on
the
wall
afrayed
him
.
In
the
wordes
,
marke
two
things
.
First
,
on
whom
shall
this
sodain
destruction
fall
▪
secondly
,
what
tyme
should
this
destruction
be
.
Then
,
who
is
it
,
on
whom
this
sodaine
destruction
falles
?
The
word
beares
,
men
and
wemen
making
mirth
in
this
earth
,
without
the
care
of
God
,
or
,
man
.
The
thiefe
when
he
breakes
in
in
a
house
in
the
night
,
who
is
it
in
the
house
,
he
oppresses
?
If
there
be
a
bodie
,
that
is
founde
sleeping
,
he
will
cutte
his
throte
,
but
,
if
there
be
anie
waking
and
on
his
guarde
,
that
man
will
escape
the
thiefe
:
So
,
the
Lord
,
when
he
shall
come
and
will
compasse
the
whole
worlde
(
as
it
were
in
a
spanne
)
whom
will
he
oppresse
sodainelie
?
Him
whom
he
findes
sleeping
in
the
senslesse
bed
of
securitie
,
without
thought
,
eyther
of
God
,
or
,
of
the
Deuill
,
such
a
man
,
the
throate
of
him
shall
be
cutted
,
and
hee
will
be
casten
in
Hell
incontinent
.
But
,
who
shall
be
safe
?
They
who
are
watching
and
praying
▪
lying
also
in
a
securitie
,
but
in
a
spiritual
securitie
hauing
an
assurance
of
Gods
grace
,
and
mercie
to
them
.
Their
throate
shall
not
be
cutted
.
But
when
is
it
,
that
the
bodie
sleeping
in
a
deadlie
securitie
shall
be
destroyed
?
Euen
when
they
are
in
the
highest
degree
of
securitie
.
Degrees
of
security
Of
this
sleeping
and
securitie
there
are
degrees
.
The
best
that
liues
is
not
altogether
fred
from
this
sinne
,
but
there
is
some
that
glories
in
their
sinne
.
The
murtherer
glories
in
his
murther
,
and
he
will
say
,
He
hes
slaine
one
to
me
,
but
I
haue
slaine
three
to
him
for
it
.
The
whore
glories
in
whoredome
.
Then
in
the
meane-tyme
when
he
is
on
the
hight
of
his
sleepe
,
eating
and
drinking
,
then
he
is
in
the
entresse
to
hell
;
and
when
he
is
tumbling
in
sinne
,
the
shall
the
Lord
come
and
strike
him
with
a
sodaine
stroke
and
light
on
his
head
with
an
heauy
,
bloody
&
yron
rod
,
when
thou
art
in
the
midst
of
thy
sinne
,
in
drinking
,
in
murther
,
then
shall
this
●odde
light
on
thy
head
to
destroy
thee
.
Now
this
word
〈◊〉
or
speaking
,
which
the
Apostle
vses
●●ere
,
would
be
marked
,
there
are
sundrie
kindes
of
speakinges
.
There
is
a
speaking
in
the
mouth
,
there
is
a
speaking
in
the
hart
,
there
is
a
speaking
also
in
deeds
and
actions
.
The
Psalmist
sayes
Psal.
14.
1.
The
foolish
man
hes
said
in
his
heart
,
there
is
not
a
God
.
They
confesse
him
in
mouth
,
but
,
in
heart
they
deny
him
.
Paul
speakes
of
some
wicked
men
who
professes
,
they
know
God
,
but
in
wordes
they
deny
hi●
.
〈…〉
Tit.
1.
16.
Now
,
the
wordes
of
the
Apostle
are
not
to
be
taken
so
strait
,
of
them
,
that
spoke
with
the
mouth
only
,
but
of
those
also
,
that
speakes
the
fairest
with
their
mouth
,
but
with
a
false
heart
and
a
wicked
deed
in
the
hand
.
If
thou
be
found
speaking
peace
,
and
all
sure
,
whether
it
be
in
mouth
,
hart
,
or
hand
,
this
sodaintie
in
vengence
shall
ouertak
thee
.
Among
al
the
tokens
of
a
judgement
comming
,
securitie
is
one
of
the
chief
.
Woulde
ye
knowe
,
if
a
judgement
be
comming
on
a
creature
,
I
will
tell
you
:
If
I
finde
the
〈◊〉
sleeping
and
s●o●ting
in
murther
,
〈◊〉
and
wickednesse
.
I
will
say
.
Thou
art
able
to
get
a
black
wakning
.
And
therefore
,
among
other
〈◊〉
that
shall
goe
before
the
latter
day
,
a
dead
〈◊〉
shall
be
one
:
For
,
when
they
are
sleeping
in
their
high
sleepe
,
the●
〈◊〉
the
Iudge
come
〈…〉
.
When
was
it
,
that
the
destruction
lighted
on
the
first
world
?
when
they
were
sleeping
,
eating
and
drinking
,
without
thought
of
Heauen
,
or
,
Hell
.
When
was
Sodome
destroyed
?
when
all
the
inhabitants
thereof
wer
eating
and
drinking
,
then
,
fire
and
brimstone
came
downe
from
Heauen
and
destroyed
them
.
Againe
,
in
your
owne
memories
what
euer
judgement
lighted
on
any
Cittie
,
or
,
person
in
Scotland
,
but
ye
might
see
a
sensible
and
dead
securitie
on
them
?
It
is
most
sure
.
Ye
shall
see
the
experience
of
it
in
a
childe
broght
to
the
s●affold
,
among
other
lamentations
of
his
miserie
,
he
will
say
,
alas
,
I
was
sleeping
in
sinne
,
vntill
now
:
I
was
sleeping
in
securitie
,
I
was
playing
the
harlote
,
I
was
murthering
&c.
the
verie
month
of
him
will
tell
his
securitie
.
These
plagues
of
Pest
and
〈◊〉
began
among
these
borderers
:
what
was
their
exercise
sleeping
in
sin
,
reauing
from
others
.
So
,
most
justly
the
plague
hes
seased
on
them
.
Trow
ye
to
be
free
of
it
?
No
truely
,
the
Pest
had
neuer
so
soone
come
on
Edinburgh
,
except
ye
had
beene
sleeping
.
And
I
pronunce
,
in
Gods
name
,
if
there
be
not
a
wakning
in
tyme
,
and
arysing
vp
out
of
this
senslesse
securitie
,
there
shall
be
another
kynde
of
death
.
Now
brethren
.
Then
comparison
would
be
marked
,
whereby
he
settes
out
the
sodaine
judgement
Euen
as
a
dolour
takes
a
woman
with
chylde
,
So
shall
that
paine
ouertake
them
.
The
dolour
of
a
woman
trauelling
,
and
the
dolour
in
Hell
is
lyke
other
,
in
sundrie
points
.
And
therefore
the
Scripture
takes
oft
the
exemple
of
it
,
to
descryue
the
paine
of
Hell
,
as
in
this
part
.
Ye
see
,
the
woman
beares
the
matter
of
her
paine
in
her
owne
bosome
,
the
childe
:
and
where
shall
be
the
matter
of
pains
of
Hell
,
which
is
sinne
,
but
in
the
catiues
owne
bosome
?
lykewise
as
a
woman
with
childe
will
be
full
of
childe
:
So
,
the
heart
of
a
knaue
will
be
filled
with
wickednesse
and
be
heauie
,
albeit
he
leape
and
skip
on
the
earth
.
They
are
lyke
in
sodaintie
.
For
,
as
the
sicknesse
commes
on
the
woman
sodainlie
:
So
,
the
strok
of
hel
shall
be
sodaine
,
and
striken
sodainlie
.
Compair
these
two
paines
in
sharpnesse
.
As
the
woman
hes
a
sharp
dolour
,
which
if
it
lasted
,
were
vntolerable
:
if
the
Lord
gaue
not
leysure
to
draw
their
breath
,
betweene
showre
and
showre
(
as
they
call
it
)
it
were
vntolerable
.
So
the
paines
of
Hell
are
exceeding
sharp
and
vntolerable
.
(
But
,
heere
,
they
differ
.
The
womans
paine
is
but
for
a
tyme
,
but
,
the
paine
of
Hell
indures
for
euer
.
)
Againe
,
when
the
paine
will
come
on
a
woman
,
she
may
be
at
the
table
eating
or
drinking
,
or
she
may
be
sleeping
,
and
it
will
sodainelie
take
her
.
So
the
paine
of
Hell
will
come
sodainly
,
when
the
wicked
are
eating
and
drinking
and
making
merie
.
But
,
alas
,
when
the
Apostle
hes
compared
it
to
the
paine
of
a
woman
trauailing
with
chylde
,
he
hes
not
●aulde
all
,
no
not
the
thousand
part
of
that
paine
.
The
paine
of
Hell
passes
all
measure
.
The
Scripture
for
our
capacitie
settes
downe
a
comprehensible
paine
to
signifie
an
incomprehensible
paine
.
O
,
the
incomprehensible
paine
of
Hell
!
Alwayes
when
thou
seest
a
paine
intolerable
,
thinke
on
Hell
.
And
say
,
O
Lord
,
this
paine
on
me
albeit
it
be
in
the
fleshe
,
it
is
exceeding
sore
:
therfore
,
Lord
saue
me
from
that
exceeding
paine
in
Hell
.
Now
when
he
hes
spoken
of
the
tyme
and
paine
of
it
.
He
sayes
,
they
shall
not
escape
.
Some
will
say
,
May
not
men
and
wemen
flee
?
He
therefore
seales
and
stampes
the
worde
which
none
can
open
.
Thou
shalt
not
escape
.
Art
thou
one
who
hes
bene
playing
and
liuing
in
dead
securitie
?
thou
shalt
not
escape
.
The
bullet
came
neuer
so
sodainlie
out
of
the
gun
,
as
the
judgement
shall
come
on
the
knaue
and
murtherer
.
Men
will
flee
these
earthlie
judgements
,
when
the
sword
commes
,
a
knaue
wil
flee
from
it
.
When
the
Pest
commes
,
it
may
be
,
that
,
a
knaue
will
escape
,
better
,
nor
one
,
that
is
worthie
twentie
of
him
.
O
,
the
patience
of
God!
Knowe
ye
what
God
will
be
doing
in
the
mean-tyme
?
It
may
be
,
he
is
reseruing
the
knaue
and
oppressour
to
a
sorer
judgement
nor
the
Pest
:
he
may
be
keeping
him
to
the
day
of
Judgement
,
when
hee
shall
be
striken
with
the
sodaine
paine
of
Hell
.
And
this
is
true
.
The
longer
he
is
reserued
and
repentes
not
,
the
heauier
shall
the
judgement
be
when
it
lightes
.
For
,
the
keeping
of
him
is
an
occasion
to
heape
sinne
on
him
.
Keepe
a
murtherer
who
hes
slaine
one
to
day
,
if
he
repent
not
,
he
shall
slay
another
to
morrow
,
and
ay
increase
in
sinne
.
One
sinne
is
the
punishment
of
another
;
and
a
wicked
man
will
run
from
one
sinne
to
another
,
vntill
he
come
to
the
head
of
the
ladder
,
and
haue
filled
the
cuppe
full
,
and
holde
it
vp
in
his
hand
,
saying
,
It
is
full
.
What
is
the
Lord
doing
?
Hes
he
done
one
sin
?
The
Lord
heapes
vp
an
heape
of
wraith
for
him
:
Hes
he
committed
another
sinne
?
He
addes
to
another
heape
of
wraith
,
and
so
,
vntill
the
cuppe
be
full
,
the
wraith
of
God
is
daily
augmented
,
vntill
it
be
powred
out
on
his
head
.
Alas
,
will
not
the
visible
experience
of
Gods
judgementes
moue
vs
?
But
how
euer
it
be
that
men
escape
now
,
vntill
Christ
shall
come
to
the
judgement
,
yet
there
shall
be
no
escaping
at
that
later
day
.
O
,
the
hand
of
the
Lord
will
ouer-spanne
all
,
the
Lords
hand
will
draw
thee
out
,
be
where
thou
wilt
be
.
It
is
true
,
at
that
latter
day
before
Christes
comming
some
will
runne
to
one
hole
,
some
to
another
hole
,
some
will
cry
,
Hilles
,
couer
vs
from
the
wraith
of
the
Lambe
.
Shall
the
hilles
couer
them
?
No
,
no
:
the
Hilles
shall
present
them
to
the
judge
,
all
the
creatures
shall
serue
that
God
and
search
them
out
.
The
watter
shall
spew
them
out
,
the
verie
fyre
shall
present
them
to
that
Iudge
:
No
escaping
from
the
sight
of
that
Iudge
.
Then
,
ye
haue
the
suddentie
of
this
judgement
,
the
eternitie
of
it
,
and
paine
of
it
.
Let
all
these
holde
vs
in
awe
.
Paul
sayes
,
Knowing
the
terrour
of
the
Lord
,
I
trauell
to
be
faithfull
in
my
calling
,
I
exhort
men
.
1.
Corint
.
chap.
5.
verse
11.
So
,
let
vs
thinke
on
all
these
thinges
,
and
set
our selues
to
serue
God
in
this
lyfe
,
that
we
may
be
fred
of
paine
for
euer
.
The
Lord
graunt
vs
grace
to
doe
so
,
for
Christes
sake
.
To
whom
with
the
Father
and
the
holy
Spirite
be
all
honour
and
praise
,
for
euer
.
Amen
.
THE
XX.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
5.
vers.
4.
5.
6.
7.
4
But
,
ye
,
brethren
,
are
not
in
darknesse
,
that
that
day
should
come
on
you
,
as
it
were
a
thiefe
.
5
Ye
are
all
the
children
of
light
,
and
the
children
of
the
day
:
we
are
not
of
the
night
,
neither
of
darknesse
.
9
Therfore
,
let
vs
not
sleep
as
do
other
,
but
,
let
vs
watch
&
be
sober
.
7
For
,
they
,
that
sleepe
,
sleepe
in
the
night
,
and
they
that
be
drunken
,
are
drunken
in
the
night
.
BRETHREN
,
ye
heard
,
that
it
was
a
thing
most
sure
and
certaine
,
that
the
Lord
Iesus
will
come
againe
to
judge
the
quicke
and
the
dead
;
ye
heard
againe
in
the
beginning
of
this
chapter
the
vncertaintie
of
the
day
and
houre
of
his
comming
,
what
age
he
shall
come
in
,
what
yeere
he
shall
come
,
what
month
,
what
day
,
what
houre
,
whether
in
the
morning
,
noone-tyde
,
midnight
,
cockcrow
,
&c.
No
man
knowes
,
neither
is
it
reuealed
neither
is
it
a
thing
to
be
knowne
,
it
is
not
for
our
well
to
knowe
it
,
but
for
our
wel
to
be
ignorant
of
it
;
for
,
if
we
knew
it
,
it
would
ingender
a
securitie
in
vs
;
the
ignorance
of
it
is
,
or
,
at
the
least
,
shold
be
,
an
occasion
to
vs
of
waking
and
preparation
of
vs
,
for
it
makes
vs
ready
at
what
time
soeuer
he
shall
come
to
meete
him
.
Alwaies
when
he
shall
come
to
the
vngodly
there
shall
be
a
destruction
.
Iudgement
shall
suddenly
ouertake
a
great
nomber
of
men
and
wemen
that
shall
be
found
alyue
at
his
comming
,
especiallie
these
who
shall
be
glorying
in
the
face
of
the
world
,
saying
,
all
is
well
,
shall
be
suddenly
striken
,
as
the
dolor
commes
on
a
woman
with
chylde
,
and
they
shall
not
escape
,
Now
to
leaue
all
thinges
taught
before
and
to
come
to
this
present
matter
I
haue
read
.
The
Thessalonians
to
whom
the
Apostle
writes
,
hearing
,
that
,
at
Christes
comming
there
shall
be
a
sudden
destruction
,
might
haue
consaued
a
feare
,
(
as
no
doubt
some
of
them
did
)
they
might
haue
thought
,
that
,
that
sudden
destruction
should
haue
ouertaken
them
at
the
comming
of
Christ
.
The
Apostle
meetes
this
feare
,
with
a
comfort
,
and
he
sayes
,
to
them
who
were
turned
,
who
were
translated
from
darknesse
to
light
.
Brethren
(
vsing
an
homely
style
)
Ye
are
not
in
darknesse
,
the
sudden
destruction
shall
ouertake
them
onely
,
who
at
the
comming
of
Christ
shall
be
found
in
darknesse
,
lying
in
blindnesse
,
not
knowing
Christ
:
but
,
as
for
you
,
brethren
,
that
day
shal
not
come
on
you
as
a
thief
,
that
sudden
destruction
shall
not
light
on
you
.
Indeede
,
it
is
true
,
it
shall
come
on
you
at
vnawares
,
but
it
is
as
true
,
albeit
it
be
vnawares
,
yet
,
it
shall
not
destroy
you
:
The
reason
is
,
because
ye
are
not
in
darknesse
,
ye
are
translated
out
of
that
darknesse
ye
were
before
into
,
to
light
,
to
the
light
of
Heauen
,
and
so
ye
shall
be
found
waking
when
the
Lord
shall
come
,
and
so
ye
ye
shall
escape
that
destruction
that
shall
ouertake
them
who
shall
be
found
sleeping
in
grosse
ignorance
at
that
day
.
This
is
the
meaning
shortlie
of
the
Apostle
in
this
place
.
Now
to
marke
something
.
Learne
heere
,
first
,
when
the
judgementes
of
God
are
threatned
,
when
mention
is
made
of
that
latter
judgement
,
and
of
that
sudden
destruction
that
shall
be
at
Christes
comming
.
Who
are
they
that
feares
and
trimbles
?
who
are
they
that
are
striken
with
feare
and
terrour
?
It
is
not
the
wicked
of
the
world
that
is
lying
in
darknesse
,
in
the
ignorance
of
God
and
of
Christ
,
that
is
feared
for
any
threatning
of
a
judgement
.
Threaten
on
a
yeere
,
the
wicked
who
is
indured
in
heart
will
neuer
be
striken
with
feare
▪
The
wicked
mocks
the
iudgment
of
God
.
tell
him
of
judgement
,
the
judgement
shall
neuer
moue
him
a
whit●
albeit
it
pertaine
to
him
.
Speake
to
him
of
the
sudden
destruction
that
shall
be
at
Christs
comming
in
the
world
,
tell
him
,
there
shall
be
a
day
of
count
,
and
albeit
he
seeme
in
the
mouth
to
acknowledge
it
;
yet
,
he
shall
scorne
it
in
his
heart
.
Reade
the
second
Epistle
of
Peter
chap.
3.
verse
4.
There
the
mocker
is
brought
in
,
saying
,
Where
is
the
promise
of
his
comming
,
for
since
the
Fathers
died
,
all
thinges
continue
alyke
from
the
beginning
of
of
the
creation
.
Christ
indeede
shall
come
to
judge
the
quicke
and
the
dead
,
there
shall
be
a
generall
judgement
,
and
a
count
and
reckoning
for
all
our
actiones
and
workes
done
in
this
world
,
good
and
euill
,
and
a
sudden
destruction
of
the
world
:
yet
,
tell
the
mocker
of
these
thinges
,
he
shall
scorne
them
all
,
and
he
will
thinke
,
all
are
but
vaine
fectlesse
threatninges
.
Yea
,
not
onely
will
the
wicked
contenine
all
the
threatning
of
judgment
,
but
also
the
verie
judgement
it selfe
that
is
lighted
on
him
,
except
it
be
all
the
heauier
,
he
will
contemne
it
.
Read
Fsay
9.
10.
They
say
(
sayes
he
)
in
the
pryde
of
their
heart
,
it
is
but
bricke
and
clay
houses
that
are
casten
down
to
vs
:
(
when
the
judgement
commes
on
them
)
but
we
shall
build
vp
again
houses
of
stone
.
Se
the
contempt
of
the
judgement
of
God
.
So
except
the
judgement
be
the
heauier
,
they
shall
contemne
it
,
and
scorne
God
in
his
face
.
Experience
telles
this
.
The
Earle
,
the
Lord
,
&c.
wil
say
when
his
house
is
casten
down
in
the
just
judgement
of
God
,
What
matter
that
this
house
be
casten
down
,
I
shall
builde
vp
one
farre
better
,
but
the
Lord
may
make
that
new
house
fall
about
thy
eares
.
So
,
the
world
will
neuer
know
the
judgements
of
God
,
vntil
the
judgement
light
on
them
to
their
destruction
.
Well
then
if
the
wicked
fear
not
the
judgments
of
God
,
then
,
who
feares
?
the
godly
,
they
whom
to
the
judgment
of
God
pertains
not
:
The
godly
feare
gods
iudgments
.
And
I
dar
say
,
in
Edinburgh
the
godliest
is
euer
most
feared
for
Gods
judgments
.
The
Lord
is
terrible
when
he
commes
in
judgment
.
Paul
speaking
of
that
day
of
judgement
.
2.
Cor.
5.
11.
he
vtters
the
feare
he
had
of
it
himselfe
,
Knowing
,
saies
he
,
the
terrors
of
the
Lord
,
we
bring
men
to
the
Lord
,
that
when
he
shall
come
in
that
terrible
judgment
we
may
finde
mercy
:
Be
not
sensles
at
the
threatning
of
God
.
If
men
had
not
bene
seusles
at
the
judgements
of
God
,
by
famine
these
yeers
bygone
,
this
Pest
had
not
comde
:
&
if
theribe
not
yet
a
greater
fear
of
God
,
he
shal
strik
on
with
his
judgments
.
Next
I
mark
of
this
place
.
Who
is
it
that
is
comforted
against
Gods
judgementes
?
Consolations
belong
only
to
the
godlie
.
To
whom
belongs
consolations
,
promises
,
and
speaches
of
comfort
in
the
Scriptures
?
Speakes
the
Apostle
to
the
Heathen
that
ly
in
ignorance
and
not
conuerted
to
the
faith
of
Christ
?
They
feared
not
,
where
there
is
no
feare
nor
down
casting
,
it
is
foolishnesse
to
comfort
.
Whereto
shold
I
comfort
them
who
are
lifted
vp
in
pride
?
wherto
shold
I
prease
to
lift
vp
him
who
is
ouer
high
and
conceatie
alreadie
.
So
,
consolation
,
raising
vp
of
the
heart
,
promises
of
God
,
that
serues
to
consolation
pertaines
nothing
to
the
wicked
,
that
hes
no
sense
of
miserie
,
and
lyes
in
ignorance
of
God
:
nothing
pertaines
to
them
but
threatning
vpon
threatning
,
judgement
vpon
judgement
.
And
when
they
say
,
Peace
,
and
all
things
sure
;
I
may
say
,
a
sudden
destruction
shall
ouertake
them
.
And
to
the
men
in
this
land
lying
in
a
dead
sleepe
of
this
fleshly
securitie
,
and
crying
Peace
,
when
they
are
in
the
midst
of
harlotrie
of
murther
,
&c.
I
say
a
sudden
destruction
and
vengence
shall
fall
on
them
.
This
shall
euer
be
my
cry
,
vntill
they
feare
and
trimble
,
and
haue
a
sense
of
their
miserie
.
neuer
another
word
to
them
,
but
judgement
out
of
my
mouth
.
Should
I
say
to
a
man
lying
in
darknesse
,
brother
,
ye
are
in
the
light
,
judgement
shall
not
come
on
you
?
No
,
no
:
But
I
will
say
,
the
Lord
shall
come
suddenly
on
thee
with
judgement
to
destroy
thee
.
So
,
consolation
pertaines
to
the
godly
onely
:
and
who
euer
ye
be
that
feares
not
Gods
judgements
,
I
bidde
you
in
Gods
name
take
no
promise
of
comfort
to
you
,
no
consolation
,
vntill
ye
be
touched
with
a
sense
of
miserie
and
feele
your
sins
.
Then
to
whom
pertaines
all
the
promises
of
consolation
in
the
word
of
God
?
To
the
godly
onely
who
hes
their
eyes
opened
to
see
God
in
the
face
of
Christ
,
hes
their
heart
opened
to
feele
the
grace
of
God
through
Christ
,
to
them
they
appertaine
:
And
therefore
,
ye
shall
finde
in
all
the
Prophetes
when
a
judgement
is
threatned
,
immediately
after
the
threatning
,
they
subjoine
a
sweet
consolation
to
the
godly
,
least
they
should
think
the
judgment
to
pertaine
to
them
.
The
third
thing
I
note
.
Marke
the
cause
heere
,
wherefore
the
Thessalonians
shall
escape
that
sudden
destruction
:
Because
ye
are
not
in
darknesse
,
Knoweledge
of
God
in
Christ
the
cause
of
escaping
iudgement
sayes
he
,
therefore
,
that
sudden
destruction
shall
not
ouertake
you
.
Marke
this
cause
.
The
ground
of
escaping
this
judgement
,
is
,
to
be
fred
of
darknesse
,
to
be
fred
of
this
grosse
ignorance
,
wherein
we
are
inuolued
by
nature
,
and
to
be
translated
to
the
light
of
God
,
wherein
we
may
see
the
face
of
Christ
and
Heauen
,
and
the
glorie
thereof
.
There
is
the
ground
.
Whosoeuer
shall
be
found
lying
in
darknesse
at
Christes
comming
▪
albeit
they
be
found
lying
waking
and
looking
vp
with
bodilie
eyes
,
〈…〉
yet
if
they
be
in
blindnesse
in
the
soule
,
so
that
they
can
see
nothing
in
Heauen
,
God
nor
Christ
,
judgement
and
destruction
suddenlie
shall
ouertake
them
,
and
all
their
braines
shall
be
beaten
out
ere
they
get
leasure
to
cry
God
mercie
.
But
againe
,
who
euer
they
be
that
at
Christes
comming
shall
be
found
in
the
light
,
with
the
knowledge
of
God
and
Iesus
Christ
with
some
sight
of
Heauen
,
they
shall
escape
and
shall
liue
eternally
.
When
the
thiefe
breakes
in
in
an
house
,
whom
is
it
that
he
suddenly
oppresses
?
Whom
but
these
whom
he
findes
sleeping
with
their
eyes
closed
,
he
will
cut
their
throats
ere
they
be
wakned
.
But
when
he
breaks
in
on
an
house
,
and
they
who
are
in
the
house
be
waking
on
their
guard
,
and
ready
for
the
danger
,
then
the
thief
shal
not
preuaile
.
They
will
eschew
the
danger
:
so
shal
it
be
at
Christs
comming
if
he
find
thee
sleeping
sudden
destruction
shall
ouertake
thee
;
if
he
finde
thee
waking
ready
for
the
danger
,
thou
shalt
escape
and
liue
.
So
ye
see
how
needfull
a
thing
it
is
to
haue
knowledge
and
light
,
that
euery
man
may
be
saued
.
O
what
it
is
to
knowe
God
,
to
knowe
Christ
to
get
a
●ight
of
Heauen
and
of
the
lyfe
to
come
!
Thy
safetie
consistes
in
it
.
Then
againe
see
how
dangerous
a
thing
is
ignorance
,
and
specially
the
ignorance
of
God
,
to
put
off
the
day
and
the
night
in
ignorance
of
God
.
Giue
thee
goode
cheare
,
rest
,
play
,
honour
in
the
world
,
thou
wilt
put
off
one
day
,
two
daies
,
three
daies
,
thou
wilt
say
,
what
care
I
more
;
but
woe
to
thee
when
Christ
commes
.
thou
will
be
sleeping
in
●inne
.
sudden
destruction
shall
ouertake
thee
:
all
this
tendes
to
this
end
,
ly
not
in
drunkennesse
,
get
knoweldge
out
of
the
worde
,
knowe
God
in
tyme
,
knowe
him
in
mercie
:
If
thou
knowe
him
not
in
mercy
in
this
lyfe
,
thou
shalt
feele
him
in
judgement
at
that
great
day
of
Iudgement
.
The
Lord
giue
euerie
one
of
vs
grace
to
know
him
;
that
hauing
the
right
knowledge
of
him
which
leads
to
saluation
,
we
may
at
his
comming
be
elected
of
him
to
raign
in
his
euerlasting
glory
in
the
Heauens
.
Now
that
which
he
had
said
before
of
darknesse
,
in
the
next
verse
he
makes
it
more
plaine
,
and
sayes
,
for
ye
are
the
children
of
light
,
and
of
the
day
.
That
is
to
say
,
the
fairest
light
that
can
be
possible
.
For
what
in
this
worlde
is
fairer
nor
the
light
of
the
Sunne
and
day
light
.
As
he
woulde
say
,
ye
are
not
in
the
common
light
,
but
in
the
light
of
the
Sunne
that
shynes
most
cleare
;
ye
are
not
children
of
the
night
,
but
of
the
day
.
These
two
will
neuer
stande
together
,
to
be
the
chylde
of
the
night
and
of
darknesse
;
and
to
be
the
chylde
of
the
light
and
of
the
day
.
If
thou
be
the
chylde
of
light
and
day
,
it
is
impossible
to
thee
for
to
be
the
chylde
of
the
night
and
darkenesse
.
And
if
thou
be
the
chylde
of
the
night
and
darknesse
,
it
is
impossible
thou
can
bee
the
chylde
of
the
day
and
light
.
These
two
can
neuer
agree
both
together
.
Two
Kingdomes
cannot
stand
in
thee
.
If
God
raigne
not
in
thee
,
the
Deuill
must
raigne
in
thee
:
and
if
God
raigne
in
thee
,
the
Deuill
cannot
raigne
in
thee
.
Indeed
so
long
as
we
are
heere
,
light
and
darknesse
may
be
both
in
vs
,
for
wee
are
neuer
free
of
this
darkenesse
,
neyther
is
this
light
of
God
persite
in
vs
,
but
both
cannot
raigne
together
in
vs
:
but
howbeit
darknesse
be
in
thee
,
yet
it
hes
no
dominion
ouer
thee
.
For
where
any
sparke
of
the
light
of
God
is
▪
the
light
raignes
,
and
God
raignes
in
thee
,
albeit
thou
haue
great
darknesse
in
thee
:
For
whereuer
God
is
in
any
measure
,
he
euer
raignes
.
He
sayes
,
Ye
are
all
the
children
of
the
light
,
and
the
children
of
the
day
.
Marke
the
wordes
.
For
they
import
a
pithie
meaning
.
They
meane
,
that
not
onely
they
are
in
a
light
,
but
that
in
substance
in
a
maner
they
are
light
.
As
I
am
light
,
and
thou
art
light
;
if
thou
be
the
chylde
of
light
,
in
substance
thou
art
light
,
euen
so
as
in
substance
thou
art
a
bodie
,
in
substance
likewise
a
soule
;
So
in
a
maner
in
substance
thou
art
light
.
For
ye
must
vnderstand
this
,
the
chylde
is
euer
by
nature
of
the
substance
of
the
Father
and
Mother
.
Then
if
ye
be
the
children
of
light
,
of
necessitie
ye
must
be
in
some
maner
of
the
substance
of
light
.
Paul
Ephes.
chap.
5.
verse
8.
sayes
to
the
Ephesians
,
that
some
tymeye
were
Gentiles
,
sometyme
ye
were
darknesse
,
but
now
ye
are
light
in
the
Lord
,
walke
as
children
of
light
.
He
sayes
not
ye
were
in
darknesse
,
but
he
sayes
in
verie
deed
ye
were
in
a
maner
a
verie
lumpe
of
darknesse
.
Then
againe
he
sayes
not
ye
are
in
the
light
,
but
ye
are
light
,
your
substance
and
nature
is
changed
in
the
con●rarie
,
where
ye
were
in
substance
darknesse
,
now
ye
are
in
substance
light
,
turned
from
the
substance
of
daknesse
,
to
the
substance
of
light
.
Now
the
words
this
way
exponed
,
take
vp
an
higher
ground
and
of
the
escaping
of
judgement
at
the
comming
of
Christ
;
It
is
not
enough
to
be
found
in
the
light
onely
,
but
thou
must
be
found
to
be
light
it selfe
,
and
the
child
of
light
.
I
shall
make
this
plaine
.
There
are
two
sorts
of
thinges
and
bodies
in
this
world
that
hes
light
.
There
are
some
bodies
that
in
themselues
hes
no
light
in
the
worlde
,
they
are
darke
in
themselues
▪
yet
they
will
be
in
the
light
:
As
for
example
,
Ye
see
the
black
floore
ye
sit
on
,
it
hes
no
light
,
of
it selfe
it
is
black
;
but
when
the
Sun
shynes
on
it
,
it
hes
light
and
shynes
.
There
are
other
bodies
that
are
not
onely
in
the
light
,
but
in
the
owne
nature
are
light
,
as
the
Sun
,
it
is
not
onely
in
the
light
,
but
it
is
light
the
selfe
,
and
there
is
no
other
light
to
giue
it
light
except
the
selfe
.
Now
to
apply
this
.
There
are
two
sortes
of
men
and
wemen
in
the
Church
of
God
.
I
leaue
Pagans
,
Turkes
and
Iewes
,
and
I
speak
of
these
who
are
in
the
Church
,
and
professes
themselues
to
be
Christians
:
There
are
some
of
them
in
the
light
,
in
the
midst
of
the
Saintes
of
God
,
and
professing
the
worde
as
the
Saintes
does
,
that
hes
no
light
of
themselues
,
the
light
they
haue
is
the
light
of
others
;
as
for
themselues
they
are
but
black
bodies
and
black
soules
;
Hypocrites
that
hes
nothing
in
themselues
but
blacknesse
(
an
hypocrite
hes
nothing
but
blacknesse
,
and
yet
he
will
be
in
the
Church
,
and
as
farre
in
as
any
man
,
)
but
shynes
in
the
light
of
the
word
,
and
of
the
Saintes
of
God
.
Againe
there
are
some
who
are
not
onely
in
the
light
,
shynes
not
onely
in
the
light
of
others
,
but
in
themselues
are
light
,
and
shynes
in
their
own
light
,
and
there
are
beames
that
commes
from
them
,
and
lightens
both
themselues
and
others
that
sittes
with
them
;
as
the
Sun
both
shynes
the
selfe
,
and
makes
other
inferiour
creatures
to
shyne
.
Of
the
which
sort
were
the
Philippians
,
Paul
writes
to
them
,
Philip
2.
15.
and
sayes
,
Ye
are
compast
with
Pagans
and
Heathen
,
and
ye
shyne
in
the
midst
of
them
.
So
who
euer
gets
this
grace
to
haue
this
light
and
to
carie
it
out
to
the
world
,
they
are
the
children
of
light
.
Now
in
the
day
of
judgement
,
it
will
not
be
enough
to
be
in
the
Church
,
to
be
among
the
faithfull
and
renewed
creatures
,
and
among
them
who
are
light
,
to
be
at
preaching
of
the
word
,
except
thou
be
light
of
thy selfe
:
what
care
I
,
if
the
light
wherein
I
shyne
be
not
my
owne
,
but
the
light
that
shynes
from
another
.
If
thou
haue
no
more
,
thou
shalt
be
suddenlie
destroyed
.
Therefore
if
thou
wouldest
be
fred
from
this
sudden
destruction
,
seeke
light
,
regeneration
,
illumination
,
and
neuer
rest
nor
be
glad
vntill
thou
find
in
some
measure
,
the
regeneration
of
thy
nature
,
and
thy selfe
to
be
light
in
Christ
.
Againe
marke
heere
the
vniuersall
partickle
(
ye
all
)
He
sayes
not
some
,
but
he
cals
all
the
Thessalonians
the
children
of
light
,
and
of
the
day
he
maks
no
exception
,
he
is
not
so
precise
as
men
are
now
.
This
learnes
vs
both
Pastor
and
people
,
a
good
lesson
to
be
obserued
,
to
thinke
and
to
judge
the
best
of
euerie
man
and
woman
,
that
hes
once
receiued
the
seale
of
Baptisme
,
and
hes
giuen
their
names
in
baptisme
to
Christ
,
and
professes
christ
outwardlie
For
,
albeit
many
of
them
will
be
hypocrites
yet
it
is
our
part
after
the
exemple
of
Paul
to
call
them
the
children
of
light
.
Thou
art
ouer
seueare
a
censurer
to
call
them
who
hes
taine
the
name
of
Christ
vpon
them
,
the
children
of
darknesse
.
Seuere
not
thou
the
popple
from
the
wheet
,
the
caffe
from
the
corne
,
the
goates
from
the
sheepe
,
vntill
the
Lord
come
and
he
shall
seuere
them
.
Put
not
men
in
Heauen
when
thou
wilt
,
and
men
in
Hell
when
thou
wilt
,
but
be
ware
with
this
rashe
judgement
.
Now
to
come
to
the
next
verse
.
Vpon
the
groundes
he
hes
laid
,
that
all
are
in
light
and
not
in
darknesse
,
and
that
which
is
more
,
that
they
are
the
children
of
light
and
not
of
darknesse
,
he
gathers
his
exhortation
.
Then
,
sayes
he
,
if
it
be
so
that
we
are
the
children
of
light
,
let
vs
not
sleepe
,
but
let
vs
watch
and
be
sober
.
This
is
the
effect
of
the
wordes
.
There
are
two
thinges
that
heere
are
forbidden
,
and
two
things
that
are
commaunded
.
The
two
things
that
are
forbidden
,
are
sleeping
and
drunkennesse
:
for
vnder
sleeping
,
as
the
text
that
followes
makes
plaine
,
is
comprehended
drunkennesse
.
These
two
thinges
goe
commonlie
together
;
a
drunken
bodie
is
ay
doting
and
sleeping
,
for
the
senses
of
him
are
so
burdened
with
surfet
he
can
doe
nothing
but
ly
downe
and
sleepe
.
Now
there
are
two
thinges
recommended
,
watching
and
sobernesse
,
these
two
agree
also
together
;
for
a
temperate
man
who
hes
moderation
in
drinking
,
that
man
is
able
to
watch
when
others
sleepe
,
and
to
do
a
good
turne
in
the
night
▪
But
to
goe
through
euerie
one
of
them
,
and
to
begin
at
sleeping
,
for
he
beginnes
at
it
heere
.
There
are
two
sortes
thereof
.
First
,
a
bodilie
sleeping
,
when
the
senses
of
this
bodie
are
chosed
,
Sleeping
.
the
eyes
closed
,
the
eare
closed
,
and
all
the
senses
closed
,
so
that
they
leaue
their
function
,
that
is
called
a
bodilie
sleepe
.
There
is
another
called
a
spirituall
sleepe
,
and
it
is
the
sleeping
of
the
soule
and
spirite
,
when
the
eye
of
the
soule
is
bound
vp
,
so
,
that
,
it
hes
no
sight
of
God
,
the
eare
of
the
soule
bound
vp
,
so
,
that
,
it
cannot
heare
the
worde
of
God
.
In
one
worde
.
When
all
the
senses
that
should
grippe
God
are
bound
vp
,
and
the
soule
is
lying
in
a
deadlie
securitie
;
That
is
shortlie
the
second
sorte
of
sleeping
.
Now
in
this
place
I
vnderstand
not
chieflie
this
bodilie
sleepe
,
but
the
spirituall
sleepe
also
.
For
this
bodilie
sleepe
is
naturall
,
and
is
lawfull
:
the
Lord
hes
ordained
that
these
bodies
of
ours
should
be
refreshed
with
sleepe
;
and
if
thou
be
sanctified
thy selfe
,
thy
sleepe
is
sanctified
also
,
and
all
thy
actiones
,
eating
,
drinking
,
sleeping
,
and
the
rest
are
sanctified
(
if
thou
be
not
sanctified
,
all
thy
actiones
,
eating
,
drinking
,
sleeping
,
are
vnhappie
to
thee
.
)
Next
I
doubt
not
but
at
the
comming
of
our
Lord
Iesus
Christ
,
there
shall
be
found
some
sleeping
in
the
bodies
,
who
shall
be
waking
in
their
soules
.
Christ
sayes
in
the
17.
of
Luke
.
34.
verse
Two
shall
be
in
a
bad
sleeping
,
one
chosen
,
and
another
forsaken
.
And
last
,
albeit
the
bodie
be
a
sleepe
,
and
all
the
outward
senses
closed
,
yet
the
spirite
of
man
will
be
waking
,
the
eye
of
the
soule
will
be
opened
,
the
eare
opened
;
and
in
the
bodilie
sleepe
,
if
it
were
at
mid-night
,
a
man
will
be
waking
in
Christ
,
and
apprehending
him
.
So
I
vnderstand
that
spirituall
sleeping
,
for
he
forbiddes
not
this
bodilie
sleeping
onely
,
but
this
spirituall
sleeping
,
when
the
soule
is
sleeping
without
sense
eyther
of
Heauen
or
Hell
,
and
whosoeuer
shal
be
found
so
sleeping
with
his
a
soule
altogether
senslesse
of
Heauen
and
of
the
lyfe
to
come
,
that
soule
shall
perishe
without
exception
.
Sleepe
on
▪
if
the
Lord
come
when
thou
art
sleeping
,
die
shalt
thou
,
thou
shalt
not
escape
.
There
is
no
escaping
for
thee
.
But
to
speake
of
the
bodilie
sleeping
something
.
Men
should
be
ware
to
yeelde
ouer
much
sleepe
to
the
bodie
:
for
certainelie
where
the
bodie
is
ouer
much
giuen
to
sleeping
,
it
is
a
token
of
a
sleeping
soule
,
and
who
delytes
in
sleeping
in
the
bodie
,
the
soule
appearantlie
is
sleeping
,
and
all
moderation
should
be
vsed
.
The
sluggisher
the
bodie
be
,
the
sluggisher
the
soule
is
.
The
walkrifer
the
bodie
be
,
thee
walkrifer
the
soule
is
.
Now
the
next
thing
that
is
forbidden
heere
is
drunkennesse
.
Drunkennesse
.
There
are
two
sortes
of
drunkennesse
,
the
one
bodilie
when
a
man
takes
on
ouer
much
drinke
oppressing
the
senses
.
This
is
ouer
well
knowne
in
Scotland
,
and
we
finde
ouer
great
experience
heereof
.
Then
there
is
secondlie
a
spirituall
drunkennesse
,
when
the
soule
is
opprest
with
surfetting
and
immoderate
care
of
the
world
,
when
it
drinkes
in
out
of
measure
the
pleasures
of
this
world
,
through
desire
,
all
the
riches
of
this
world
,
through
ambition
,
all
the
honour
,
through
a
foule
appetyte
,
all
the
lustes
,
So
the
soule
becommes
drunken
and
stopped
,
an
auaritious
bodie
a
dotting
bodie
,
a
man
set
on
pleasures
a
dotting
bodie
.
Trow
ye
when
the
soule
is
so
opprest
with
this
world
that
it
will
get
the
eye
opened
vp
to
see
Christ
?
No
,
it
is
impossible
.
Christ
speakes
of
both
these
sortes
of
drunkennesse
Luke
chap.
21.
verse
34.
Now
brethren
,
in
this
place
,
ye
shall
vnderstand
not
so
much
the
outwarde
bodilie
drunkennesse
,
as
the
inwarde
spirituall
drunkennesse
of
the
soule
.
Woe
to
that
soule
that
shall
bee
founde
drunken
with
the
pleasures
and
lustes
of
this
worlde
,
and
so
consequentlie
sleeping
when
Christ
commes
.
Yea
farther
,
brethren
,
the
verie
outwarde
bodilie
drunkennesse
is
much
to
be
eschewed
.
For
it
is
not
onelie
with
drunkennesse
as
it
is
with
sleeping
;
for
we
get
licence
to
sleepe
,
if
we
vse
it
moderatlie
.
But
God
gaue
thee
neuer
leaue
to
vse
drunkennesse
.
So
it
is
a
dangerous
matter
to
be
found
drunken
.
It
is
a
thing
vnlawfull
and
forbidden
,
ye
shall
finde
that
a
drunken
bodie
commonlie
shall
haue
a
drunken
soule
,
and
woe
to
that
soule
,
woe
to
that
bodie
,
where
both
are
giuen
to
drunkennesse
.
The
Lord
saue
vs
from
this
sort
drunkennesse
.
Now
before
I
come
to
the
other
two
thinges
that
are
recommended
vnto
vs
in
this
place
,
the
argument
whereby
he
disswades
them
it
woulde
be
marked
,
Let
vs
not
,
sayes
he
,
sleepe
as
others
doe
.
As
if
he
would
say
,
Fy
on
you
that
ye
should
be
haue
your selues
as
infidels
.
It
is
the
Gentiles
that
are
sleeping
.
Let
them
sleep
on
,
but
sleepe
not
thou
.
The
exemple
of
their
sleeping
should
be
an
argument
to
you
to
watch
.
The
exemple
of
their
drunkennesse
should
he
an
argument
to
you
to
be
sober
.
Now
,
how
reasons
the
world
?
Is
not
this
the
fashion
of
all
men
,
therefore
why
should
not
I
doe
so
?
all
men
sleepes
,
why
should
not
I
sleepe
?
He
drinkes
vntill
he
be
drunken
,
why
should
not
I
drinke
vntill
I
be
drunken
.
Companionry
is
wondrous
good
,
I
should
do
as
others
do
.
But
Paul
reasons
otherwaies
.
It
is
the
infidels
that
are
sleeping
and
drunken
,
therefore
watch
thou
ô
Christian
and
be
sober
:
Paul
to
the
Romans
chap.
12.
verse
2
sayes
,
Fashion
not
your selues
after
the
maner
of
the
world
,
but
be
ye
changed
throgh
the
renewing
of
the
spirite
.
Follow
not
this
ould
sleeping
drunken
world
,
but
be
changed
by
the
renewing
Sprit
,
and
be
waking
&
sober
.
And
indeed
let
euery
one
looke
to
their
owne
experience
,
they
who
are
once
translated
and
translated
out
of
this
world
(
for
transplanted
must
thou
be
in
some
measure
if
euer
thou
see
Heauen
)
the
more
they
see
men
running
on
the
course
of
the
worlde
,
the
more
they
detest
the
world
;
the
more
sinne
they
see
,
the
more
they
detest
sinne
;
the
more
drunkennesse
and
sleeping
they
see
in
men
,
the
more
they
abhorre
it
.
So
the
following
of
the
multitude
and
the
course
of
the
world
testifies
that
men
were
neuer
transplanted
out
of
this
world
,
out
of
darknesse
vnto
the
kingdom
of
light
,
nor
renewed
in
spirite
,
and
if
they
continue
on
,
they
shall
perishe
,
for
this
world
will
perishe
,
and
they
who
followes
the
world
will
perishe
.
Now
to
come
to
the
two
thinges
commaunded
.
The
first
is
waking
,
Waking
.
the
other
is
sobrietie
.
There
are
two
sortes
of
watching
,
the
bodilie
watching
,
when
all
the
senses
are
waking
and
opened
to
doe
their
owne
functions
naturall
.
The
second
,
when
the
soule
of
man
is
opened
,
the
eye
of
the
soule
opened
to
see
Christ
and
the
lyfe
to
come
▪
and
to
see
these
thinges
that
the
eye
of
the
bodie
cannot
see
.
It
is
a
wonderfull
light
the
soule
hes
,
for
it
sees
thinges
inuisible
,
and
sees
in
as
it
were
to
the
verie
heart
of
God
to
a
bottomlesse
deepe
▪
for
God
is
infinite
.
Yet
for
all
this
,
the
heart
that
is
once
illuminate
by
the
Spirite
,
will
see
him
.
So
the
spiritual
watching
is
,
when
all
the
senses
of
the
soule
are
opened
and
hes
the
fruition
of
God
in
Iesus
,
and
all
exercised
about
the
graces
of
God
through
Christ
,
that
is
the
spirituall
waking
,
which
is
heere
speciallie
meant
of
,
not
the
watching
of
the
bodie
,
but
of
the
Spirite
.
For
the
bodie
may
be
watching
,
the
eye
looking
vppe
,
and
all
the
senses
exercised
in
their
functiones
.
And
yet
the
soule
of
the
bodie
may
be
sounde
sleeping
:
When
the
murtherer
is
busiest
at
his
murther
,
albeit
he
be
ryding
and
running
,
the
quickell
man
in
bodie
that
euer
was
,
the
soule
in
the
meane-tyme
is
lying
in
a
deadlie
sleepe
.
So
I
doubt
not
but
if
the
Lord
Iesus
would
come
in
this
houre
,
alas
the
vengence
that
would
ouertake
many
of
them
.
So
they
who
are
in
harlotrie
,
and
their
senses
exercised
most
in
harlotrie
,
then
they
are
most
sleeping
in
soule
.
Trow
ye
if
the
eye
of
the
soule
saw
God
,
that
for
all
the
world
they
would
be
exercised
in
such
a
filthie
exercise
.
So
he
meanes
chieflie
of
the
watching
of
the
soule
.
Indeede
it
is
true
(
as
I
haue
said
before
)
it
is
good
to
be
walkrife
in
bodie
,
for
if
thou
be
sanctified
,
thy
bodie
waking
shall
be
exercised
in
some
good
exercise
.
And
therefore
Christ
in
the
garden
immediatlie
before
his
passion
,
Matthew
chap.
26.
verse
4.
woulde
haue
his
Apostles
waking
in
bodie
,
aswell
as
in
soule
,
least
they
should
enter
into
tentation
;
for
they
sleeped
vntill
his
enemies
came
,
Sobrietie
.
and
so
for
feare
they
left
him
.
Then
the
second
thing
commaunded
is
sobernesse
.
There
are
two
sortes
of
it
:
The
one
of
the
body
,
the
other
of
the
soule
.
The
bodie
when
it
is
not
surfetted
with
any
excesse
:
The
soule
when
it
is
not
drunken
with
the
world
and
pleasurs
therof
,
is
sober
:
for
,
as
the
bodie
hes
her
sobrietie
,
so
the
soule
hes
the
owne
sobrietie
,
and
heere
,
I
specially
vnderstand
the
sobriety
of
the
soule
,
but
indeed
the
sobriety
of
the
body
is
to
be
joined
to
it
.
For
the
sobriety
of
the
body
helps
much
to
the
sobriety
of
the
soule
.
As
I
said
before
,
when
the
body
passes
measure
in
drunkennes
,
the
soule
is
commonly
drunken
to
:
so
when
the
body
is
in
sobriety
,
the
soule
is
in
sobriety
and
applied
to
godlinesse
.
So
both
the
drunkennes
of
soule
and
body
is
forbidden
.
In
the
21.
of
Luke
34.
He
saies
,
Be
ware
least
your
harts
be
prest
down
with
surfetting
and
drunkennesse
,
that
is
of
the
body
,
and
with
the
carefulnes
of
the
world
,
that
is
of
the
soule
.
Therfore
keep
sobriety
in
body
and
soule
.
Then
,
brethren
,
there
are
two
thinges
forbidden
and
two
thinges
commaunded
viz.
sleeping
excessiue
,
and
drunkennesse
in
soule
and
body
forbidden
:
watching
and
sobrietie
in
soule
and
bodie
commanded
.
Now
in
the
next
wordes
,
he
giues
the
reason
wherefore
they
should
not
sleepe
and
be
drunken
,
but
watch
and
be
sober
.
They
that
sleepe
,
sleepe
in
the
night
,
and
they
who
are
drunken
are
drunken
in
the
night
.
Now
he
would
subsume
,
ye
are
not
of
the
night
,
therefore
be
ye
not
drunken
,
but
be
sober
.
So
this
argument
is
taine
from
the
inconnenientnesse
of
the
tyme
,
it
is
no
tyme
to
you
to
be
drunken
now
,
ye
are
not
in
the
night
.
Men
vses
to
sleepe
and
be
drunken
in
the
night
,
men
who
does
euill
seekes
darknesse
.
Ye
are
not
in
the
night
,
but
ye
are
the
children
of
the
day
.
Therefore
it
settes
not
you
to
be
sleeping
or
drunken
,
but
ye
should
watch
and
be
sober
.
I
take
vp
the
lesson
shortly
.
In
all
our
actions
and
doings
we
should
haue
a
speciall
respect
to
the
tyme
:
for
there
is
great
moment
and
weight
in
the
tyme
,
when
we
should
doe
this
thing
,
or
that
thing
,
and
speciallie
in
the
two
tymes
,
the
day
and
the
night
.
All
actions
must
be
done
in
these
two
tymes
.
The
day
hes
the
actions
of
the
day
.
The
night
hes
the
actions
of
the
night
.
The
actions
of
the
day
shold
not
be
done
in
the
night
:
The
actions
of
the
night
should
not
be
done
in
the
day
.
This
should
be
commonly
keeped
,
albeit
necessitie
sometyme
compels
otherwaies
.
There
are
some
actions
that
are
seemelie
to
be
done
in
the
day
that
is
not
seemelie
to
be
done
in
the
night
.
As
for
exemple
:
It
settes
a
man
to
be
wakng
in
the
day
,
it
is
not
seemely
to
wake
in
the
night
,
except
necessitie
compell
.
Againe
there
are
some
actions
that
are
setting
to
be
done
in
the
night
and
not
in
the
day
,
as
to
sleep
in
the
night
,
and
it
settes
a
man
better
to
drunken
in
the
night
,
(
if
he
would
be
drunken
)
nor
in
the
day
.
It
is
a
shame
to
be
drunken
before
the
Sun
and
day
light
.
Paul
in
the
Rom.
chap.
12.
verse
11.
12.
13.
sayes
,
Men
and
wemen
should
walke
in
comelinesse
all
maner
of
way
.
So
soone
as
thou
goest
out
to
the
sight
of
the
Sun
;
albeit
none
saw
thee
but
the
Sun
.
it
becomes
thee
to
be
comely
.
So
thou
who
would
be
drunken
,
drinke
in
the
night
.
Fy
o●●t
,
that
a
drunken
bodie
should
come
to
the
Sun
,
if
there
were
no
more
but
the
light
of
the
Sun
,
it
cryes
to
God
for
vengence
on
drunkennesse
,
albeit
no
man
saw
it
.
Now
brethren
,
there
are
some
vnnaturall
men
and
wemen
who
will
turne
the
action
of
the
day
to
the
night
,
and
the
night
to
the
day
.
Fy
on
thee
that
preuents
nature
.
When
this
faire
Sunne
ryses
in
the
morning
to
comfort
them
,
to
let
them
see
the
face
of
it
,
and
to
doe
their
duetie
in
that
function
the
Lord
hes
called
them
to
,
What
will
they
then
doe
?
off
their
cloathes
and
goe
to
their
beddes
.
Nothing
the
most
part
of
the
day
tyme
,
but
dead
sleeping
,
except
they
be
constraint
otherwaies
.
Then
when
the
Sun
goes
down
,
they
are
glad
,
and
ryses
to
their
villany
.
And
so
they
testifie
that
they
detest
the
glorious
light
of
the
Sun
,
which
should
rejoyse
vs
.
Alwaies
when
others
goe
to
their
beds
,
then
they
begin
to
rise
,
to
eat
and
drinke
,
&c.
and
to
take
their
pleasure
,
this
is
not
comely
,
and
I
tell
thee
,
the
vengence
of
God
will
light
on
thee
,
if
it
were
onely
for
the
preuenting
of
the
order
of
nature
.
Let
the
day
be
day
,
and
the
night
be
night
.
No
question
,
this
peruerting
of
nature
procures
the
heauy
vengence
of
God
to
fall
on
them
and
their
houses
.
Trow
ye
that
God
of
Heauen
,
who
ordained
nature
,
can
suffer
nature
to
be
so
abused
without
auengement
?
No
,
I
dare
say
,
thou
that
doest
slaye
before
the
Sunne
,
the
Sun
shall
beare
witnesse
against
thee
,
and
say
,
Lord
this
villan
so
abhominably
committed
murther
in
my
eye
,
thou
sette
me
in
the
Heauen
that
none
should
worke
villany
in
my
eye
,
but
he
set
me
to
litle
auaile
.
The
Sun
no
doubt
is
wearied
and
groanes
,
to
see
the
wickednesse
of
men
and
wemen
,
and
the
creatures
groanes
to
see
their
vyle
sins
and
faine
would
be
releued
thereof
.
This
earth
they
goe
on
,
groanes
vnder
the
burdene
and
would
as
faine
be
releued
of
them
as
a
woman
with
childe
would
be
releued
of
her
birth
.
Well
then
,
if
the
Lord
will
reuenge
so
a
sinne
that
is
done
before
the
light
of
this
Sun
that
shynes
,
and
if
the
light
of
this
same
verie
Sunne
aggreadges
their
sinne
before
the
Lord
and
maks
their
judgement
the
greater
.
O
what
greatnesse
must
be
in
sin
,
and
how
fearefull
must
the
judgement
be
,
when
sin
is
committed
with
an
vplifted
hand
in
the
face
of
Christ
,
that
Sun
of
righteousnesse
shyning
to
vs
in
his
Gospell
!
The
villane
cares
not
to
commit
filthinesse
in
Gods
presence
,
he
looking
to
vs
viuely
in
the
Gospell
.
Well
were
it
to
thee
,
thou
hadst
neuer
heard
of
Christ
and
the
Gospell
.
Then
more
tolerable
might
thou
haue
sinned
.
But
when
in
the
face
of
God
and
christ
,
and
in
the
face
of
the
Gospell
thou
committes
such
sin
,
how
can
it
●e
,
but
thy
sinne
is
a
thousand
tymes●
greater
nor
the
sin
of
the
Gentiles
,
and
thy
damnation
ten
thousand
tymes
heauier
?
And
in
Hell
they
that
so
sinnes
shall
curse
the
tyme
that
euer
they
heard
the
Gospell
,
saying
.
Woe
to
me
,
I
haue
sinned
in
the
face
of
Christ
and
the
Gospell
Be
ware
of
this
,
the
greater
grace
,
the
greater
contempt
thereof
,
the
greater
judgement
and
damnation
for
it
.
No
not
so
much
shalt
thou
be
punished
for
being
a
thief
,
a
murtherer
,
&c.
as
for
that
(
will
the
Lord
say
)
thou
spat
in
my
face
.
And
therefore
we
ought
instantly
to
seeke
God
to
giue
vs
grace
to
reforme
vs
from
this
wilfull
contempt
in
the
cleare
light
of
the
Gospell
.
To
this
God
be
glorie
for
euer
.
Amen
.
THE
XXI
.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
5.
vers.
8.
9.
10.
8
But
let
vs
which
are
of
the
day
,
be
sober
,
putting
on
the
brest-plate
of
faith
and
loue
,
and
the
hope
of
saluation
for
an
helmet
.
9
For
God
hath
not
appointed
vs
vnto
wraith
,
but
to
obtaine
saluation
by
the
meanes
of
our
Lord
Iesus
Christ
.
10
Which
died
for
vs
,
that
whether
we
wake
or
sleepe
,
we
shold
liue
together
with
him
.
THE
last
exhortation
of
the
Apostle
(
brethren
)
vnto
the
Thessalonians
,
was
that
they
should
not
sleepe
nor
be
drunken
:
but
by
the
contrare
,
they
shold
wake
and
be
sober
.
Two
things
are
forbidden
,
sleeping
and
drunkennesse
:
Two
things
recommended
,
waking
and
sobrietie
;
the
sleeping
which
he
meanes
is
properlie
a
spirituall
sleepe
,
when
the
soule
sleepes
in
a
deadlie
securitie
.
Drunkennesse
is
not
so
much
this
bodily
drunkennesse
(
which
is
also
forbidden
)
as
the
drunkennes
of
the
soule
,
when
the
soule
takes
a
surfet
of
these
earthlie
thinges
,
so
that
it
hes
not
the
care
not
sense
of
that
life
,
but
is
set
altogether
on
vain
pleasures
.
The
waking
he
recommends
is
a
spirituall
waking
,
wakrifenesse
in
soule
when
the
senses
of
the
soule
are
opened
,
the
eie
of
the
soul
to
looke
to
the
face
of
Christ
,
to
the
glorie
and
life
to
come
,
the
care
of
the
soule
likewise
opened
to
heare
and
receiue
inwardly
the
Gospell
,
which
is
the
word
of
God
vttered
by
the
Minister
.
The
sobriety
that
is
recommended
is
properly
that
temperance
of
the
soule
when
the
soule
is
content
with
a
moderation
of
the
things
of
this
world
,
and
vses
this
world
as
thogh
it
vsed
it
not
,
not
passing
the
bounds
of
rejoicing
in
this
life
,
but
setting
the
joy
and
pleasure
on
the
life
to
come
,
that
is
the
inwarde
sobriety
of
the
spirituall
man
.
Now
when
he
hes
set
down
his
exhortation
he
subjoines
reasons
thereto
,
and
the
first
reason
to
moue
them
not
to
sleepe
,
not
to
be
drunken
,
is
in
respect
of
the
time
wherin
they
are
and
for
the
inconuenience
of
the
time
:
It
is
no
time
to
be
drunken
,
he
that
sleeps
,
sleeps
in
the
night
;
they
that
are
drunken
are
drunken
in
the
night
,
No
night
now
,
since
Christ
is
come
in
the
world
there
is
a
continuall
daylight
.
And
therfore
since
it
is
not
night
,
it
sets
not
you
to
sleep
and
to
be
drunken
as
if
it
were
night
.
For
in
all
the
actiones
in
this
lyfe
we
ought
to
haue
a
speciall
regarde
of
the
tyme
wherein
we
doe
any
thing
,
and
specially
of
these
two
tymes
,
the
day
and
the
night
.
The
actiones
that
becommes
the
day
,
settes
not
the
night
;
and
by
the
contrare
the
actions
of
the
night
sets
not
to
be
done
in
the
day
.
The
Lord
so
distributes
the
doings
of
men
that
he
hes
giuen
the
night
his
actiones
and
the
day
his
actiones
,
and
in
a
maner
it
is
a
confusion
of
nature
and
of
the
ordinance
of
God
,
to
doe
the
actiones
of
the
day
in
the
night
,
and
the
actiones
of
the
night
in
the
day
,
and
a
kinde
of
beastlinesse
.
But
to
come
to
this
text
.
In
the
first
verse
we
haue
red
the
Apostle
giues
the
reason
wherefore
they
should
wake
,
as
he
gaue
the
reason
wherefore
they
should
not
be
drunken
.
It
is
in
respect
of
the
estate
wherein
they
stand
presentlie
.
But
●e
are
the
children
of
the
day
:
Therefore
ye
should
be
vigilant
and
sober
.
Euen
as
in
all
our
doinges
,
the
tyme
of
doing
is
to
be
respected
,
if
we
should
doe
euerie
thing
in
the
owne
tyme
that
God
hes
appointed
thereto
.
So
the
condition
of
men
and
women
who
does
any
thing
should
be
regarded
in
their
doinges
,
euerie
one
should
doe
as
becommes
their
estate
,
condition
and
calling
;
thou
that
art
of
a
calling
,
should
not
do
that
which
pertaines
to
another
of
another
calling
,
thy
actions
should
be
in
that
calling
God
hes
placed
thee
in
.
Now
there
are
two
sortes
of
estates
and
conditions
of
men
in
this
world
especiallie
to
be
considered
.
The
first
the
estate
of
the
children
of
light
:
The
second
,
the
estate
of
the
children
of
darknes
,
there
are
none
but
of
necessity
they
are
of
one
of
these
conditions
.
Either
they
are
the
children
of
the
night
,
or
else
,
the
children
of
the
day
.
Chuse
thee
,
if
thou
be
not
the
childe
of
the
night
thou
art
the
childe
of
the
day
▪
if
thou
be
not
the
childe
of
the
day
,
thou
art
the
childe
of
the
night
;
if
thou
be
not
Gods
,
thou
art
the
Deuils
.
In
all
the
doings
and
actions
of
this
life
,
men
does
according
to
one
of
these
two
estates
If
thou
be
the
childe
of
darknes
,
be
drunken
on
,
for
,
in
spite
of
thy
teeth
if
thou
be
the
childe
of
darknes
,
thou
shalt
be
drunken
both
in
soule
and
body
:
if
thou
be
the
childe
of
God
doe
as
besets
thy
estate
,
sleep
not
but
wake
;
wake
in
the
spirit
and
soule
and
haue
the
inward
senses
of
thy
soule
open
.
If
thou
be
the
childe
of
the
light
and
day
,
be
not
drunken
either
in
soule
or
body
,
for
none
of
them
becommes
the
childe
of
the
day
.
If
thou
take
vpon
thee
to
be
the
childe
of
the
day
and
light
,
and
giue
thy self
our
to
be
a
Christian
,
and
yet
will
sleepe
and
be
drunken
in
thy
soule
,
and
haue
thy
senses
closed
,
and
haue
no
more
of
the
childe
of
light
but
the
ba●e
name
it
is
better
to
be
without
it
,
for
,
the
very
name
will
aggreadge
thy
sin
before
the
Iudge
,
and
in
the
latter
day
,
it
will
stand
vp
and
testify
in
thy
face
against
thee
,
&
as
it
will
aggreadge
thy
sin
,
so
it
will
make
thy
damnation
the
greater
.
Wheras
the
judgment
of
a
Gentile
who
took
on
him
the
name
of
dark-and
not
of
light
,
shal
be
tolerable
in
a
maner
,
thy
judgment
shal
be
intolerable
and
double
.
A
murtherer
who
bears
the
name
of
a
christian
commits
double
murther
,
and
therfore
his
judgement
is
double
:
an
harlot
who
takes
the
name
a
christian
his
sin
shall
be
double
,
and
double
shall
be
his
damnation
and
he
shall
wish
that
he
had
neuer
beene
called
in
the
world
a
christian
man
.
Let
none
therefore
thinke
they
are
well
eneugh
if
they
be
called
christians
,
●and
come
and
sit
in
the
Congregation
of
the
Lord
,
for
if
then
they
commit
villanie
and
knauerie
,
the
greater
shal
be
their
damnation
.
If
thou
be
the
childe
of
the
day
do
the
workes
of
the
day
;
if
thou
be
the
childe
of
the
night
doe
the
workes
of
the
night
.
Thou
must
doe
one
.
Now
to
goe
forwarde
in
this
verse
.
As
he
recommendes
to
them
these
two
thinges
,
wakrifenesse
and
sobriety
.
So
he
recommendes
to
them
in
the
thirde
place
armour
,
wherewith
he
will
haue
them
inarmed
.
Putting
on
,
sayes
he
,
the
brest
plate
of
faith
and
loue
.
There
is
the
first
peece
of
the
armor
,
and
the
hope
of
saluation
for
an
helmet
.
There
the
next
peece
of
the
armor
.
In
al
this
place
what
is
he
doing
?
Instructing
a
warriour
,
a
souldiour
what
he
should
doe
,
teaching
him
to
wake
and
not
to
sleepe
,
to
be
sober
and
not
drunken
,
to
be
marmed
and
not
to
be
naked
.
Ye
know
in
the
worldly
warriour
there
are
three
things
requyred
:
first
wakrifenesse
,
a
sleeping
souldiours
is
nothing
worth
.
Then
with
wakrifenesse
sobrietie
,
temperatnesse
in
his
mouth
and
bellie
,
otherwayes
when
he
is
lying
drunken
,
the
enemie
will
come
on
him
in
the
night
and
cut
his
throate
.
Now
the
thirde
thing
that
is
requyred
,
is
that
he
haue
his
armour
on
him
.
It
is
not
eneugh
to
be
wakrife
and
sober
,
but
he
must
haue
his
armour
on
him
.
Armour
of
a
spiritual
warrior
,
faith
,
loue
and
hope
.
For
,
if
he
want
armour
the
armed
enemies
will
come
on
him
and
slay
him
Euen
so
it
is
in
a
Christian
warriour
.
There
is
no
Christian
man
nor
woman
but
they
are
warriours
,
and
they
must
make
them
to
fight
vnder
the
banner
of
the
Lord
Iesus
Christ
their
captaine
.
And
as
it
is
requyred
in
the
earthlie
souldioures
that
they
be
wakeryse
.
Euen
so
it
is
requyred
in
the
Christian
souldiours
.
The
next
thing
that
is
requyred
in
the
Christian
souldiour
is
temperance
,
haue
not
a
drunken
soule
,
thou
who
wilt
be
a
souldior
vnder
Christes
banner
,
thou
must
not
be
drunken
with
the
pleasures
of
this
world
.
Now
these
two
thinges
are
not
eneugh
,
with
wakrifenesse
and
sobriety
therfore
thou
must
haue
an
armed
soule
:
as
the
bodie
of
the
wordly
warriour
must
put
on
armour
,
so
thy
soule
must
put
on
armour
.
otherwaies
,
when
the
enemie
makes
the
assault
he
will
preuaile
against
thee
;
if
sinne
make
an
assaulte
,
if
thou
be
without
thy
armour
,
sinne
will
preuaile
.
Brethren
,
(
ye
knowe
and
it
is
heere
meant
by
the
Apostle
)
The
worldly
warriour
when
he
armes
himselfe
,
he
hes
respect
in
speciall
to
these
two
partes
of
his
bodie
,
the
first
his
brest
where
his
heart
lyes
,
where
the
naturall
life
hes
her
chief
residence
:
therefore
he
puttes
on
his
brestplate
.
The
next
parte
of
the
which
he
hes
a
speciall
regarde
is
of
the
head
,
where
all
the
senses
lyes
.
The
head
is
the
fountain
of
all
the
senses
and
mouing
of
the
body
,
and
so
he
will
put
on
an
Helmet
to
saue
his
head
.
If
these
two
parts
be
well
preserued
from
wounds
he
will
regard
the
lesse
of
the
rest
of
the
body
.
If
a
wound
be
receyued
in
the
heart
,
no
life
:
A
wound
in
the
head
and
branes
,
no
lyfe
,
but
a
wound
in
the
leg
,
&c.
may
be
mended
againe
.
So
the
Christian
hes
a
chiefe
regarde
to
two
parts
as
it
were
,
to
the
heart
where
his
spirituall
lyfe
lyes
,
which
is
begunne
in
this
lyfe
,
and
to
the
head
where
all
the
spirituall
senses
hes
their
ground
,
and
where
his
spirituall
mouing
is
,
to
defend
by
armor
the
lyfe
spirituall
.
What
euer
other
part
of
him
be
wounded
,
he
hes
a
speciall
regarde
to
these
two
.
Now
the
Apostle
bringes
in
this
by
a
comparison
taine
from
the
worldlie
armour
vsed
by
earthlie
souldiours
.
The
peece
of
armour
that
should
be
put
on
on
the
heart
of
the
worldlie
warriour
,
is
the
brestplate
.
The
peece
that
couers
the
head
is
called
the
helmet
.
The
Christian
warriour
hes
his
owne
brestplate
and
helmet
.
Yet
more
ye
see
.
There
are
two
parts
of
the
warriours
brestplate
,
the
brestparte
and
backparte
,
and
peece
before
,
another
peece
behinde
,
that
the
heart
receyue
not
a
wound
,
neyther
at
back
nor
brest
.
So
the
brestplate
of
a
Christian
warriour
is
builded
vp
of
two
partes
,
the
fore
parte
,
Faith
that
embraces
Iesus
,
the
other
parte
which
we
may
call
the
hinder
and
backparte
,
Loue
,
and
it
flowes
from
the
other
parte
,
loue
to
our
neighbour
it
hanges
on
Faith
to
our
God
.
As
to
the
Helmet
it
is
but
a
peece
,
and
it
couers
the
whole
head
and
senses
round
about
.
So
the
Helmet
of
the
Christian
warriour
is
of
one
peece
called
the
hope
of
saluation
.
Hope
,
that
he
shall
be
saued
and
liue
with
Iesus
Christ
.
And
this
is
his
head
peece
.
So
long
as
he
keepes
this
hope
he
shall
saue
his
head
and
all
his
spirituall
senses
,
feeling
and
mouing
.
&c.
keepe
me
hope
,
nothing
shall
destroy
thy
spirituall
seeing
,
hearing
and
feeling
,
and
all
the
rest
of
thy
senses
.
And
if
thy
head
be
bare
of
hope
,
thy
spirituall
senses
shall
soone
be
ouerthrowne
by
the
assaults
of
the
enemie
.
So
the
summe
shortly
,
the
chiefe
things
whereby
the
spirituall
life
,
the
spirituall
feeling
and
mouing
is
keept
within
a
man
,
are
,
these
three
thinges
,
which
is
chiefly
tolde
of
in
the
Scripture
,
Faith
,
Loue
and
Hope
.
Faith
in
God
and
Christ
.
Loue
to
thy
nighbor
.
Hope
to
be
safe
in
the
grace
of
Christ
.
Keepe
these
three
,
thou
shalt
stand
inarmed
to
resist
the
Deuill
and
all
his
works
,
keepe
one
of
these
,
thou
keepest
all
;
lose
one
of
these
,
thou
losest
all
.
Lose
Faith
,
thou
losest
Loue
;
lose
Faith
and
Loue
,
thou
losest
Hope
.
col
.
It
is
otherwaies
with
the
Christian
warriour
,
then
with
a
worldly
warriour
,
he
may
haue
his
Helmet
on
and
want
his
brestplait
,
but
,
I
assure
thee
,
if
thou
want
a
peece
of
this
christian
armour
,
thou
hast
no
part
of
it
;
hast
thou
a
peece
of
this
armour
thou
hast
all
:
hast
thou
Faith
,
thou
hast
Hope
and
Loue
:
The
spirituall
graces
that
are
wrought
by
the
Spirit
of
God
,
wherein
stands
our
regeneration
,
are
so
linked
together
,
either
must
they
be
altogether
in
thee
,
in
some
measure
,
or
,
else
,
thou
hast
none
of
them
.
Either
must
all
the
powers
of
thy
soule
and
al
thy
affections
be
renewed
,
or
,
else
,
none
of
them
is
renewed
And
therefore
,
if
thou
would
try
if
thou
hast
these
graces
,
looke
if
thou
hast
any
one
of
them
,
for
,
then
,
thou
hast
all
.
Looke
if
thou
hast
Faith
,
looke
if
thou
hast
a
loue
to
thy
nighbor
.
For
,
I
assure
thee
,
if
thou
hast
no
loue
to
thy
neighbor
,
thou
hast
no
Faith
,
speak
asmuch
thereof
as
thou
wilt
.
Now
to
the
next
verse
.
When
he
hes
spoken
of
the
hope
of
saluation
,
he
groundes
this
saluation
vpon
the
owne
fundation
,
that
they
might
see
the
fundation
of
it
where-vpon
it
standes
so
fast
and
firmely
,
to
the
end
they
should
haue
the
certaintie
of
the
hope
of
saluation
,
and
look
certainly
to
be
safe
.
The
grounds
are
two
.
The
first
,
Gods
eternall
ordinance
and
his
appointing
of
them
to
saluation
The
second
,
the
death
of
Iesus
Christ
.
So
we
shall
goe
through
these
two
groundes
.
As
to
the
first
.
For
,
saies
he
,
The
first
ground
of
the
hope
of
our
saluation
,
gods
decree
.
God
hes
not
appointed
vs
to
wraith
:
that
is
to
punishment
.
But
to
obtaine
saluation
through
the
me
●es
of
the
Lord
Iesus
Christ
.
Then
I
marke
the
first
foundation
of
our
lyfe
and
saluation
,
is
,
in
Gods
eternall
election
,
and
it
is
decreed
from
all
eternity
Our
saluation
standes
vpon
the
ordinance
and
appointment
,
decree●
,
and
purpose
of
God
before
the
foundation
of
the
world
:
the
foundation
of
thy
saluation
was
laid
ere
euer
the
foundation
of
the
world
was
laid
.
Vpon
this
ground
of
Gods
ordinance
ryses
vp
the
building
of
thy
saluation
.
So
as
saluation
it selfe
is
grounded
on
this
eternall
decree
,
so
hope
of
saluation
is
grounded
vpon
the
sight
of
this
eternall
decree
.
So
that
if
thou
get
not
a
fight
in
some
measure
of
the
eternall
ordinance
and
decreet
of
God
appointing
thee
to
saluation
,
thou
cannot
haue
a
sure
hope
of
saluation
:
For
what
certaintie
canst
thou
haue
without
a
ground
.
So
of
necessitie
thou
must
haue
some
knowledge
of
Gods
decree
to
ground
hope
on
.
I
speak
this
for
them
who
saies
it
is
a
thing
ouer
curious
to
search
in
in
predestination
.
No
,
no
:
For
if
thou
get
not
some
sight
that
thou
art
in
the
decree
of
saluation
before
the
world
was
made
,
and
say
in
thy self
(
God
hes
decreed
that
I
should
be
saued
,
therefore
I
will
hope
for
it
)
thou
shalt
neuer
haue
a
sure
hope
.
Now
the
decree
of
God
is
far
of
,
it
hes
no
beginning
,
and
therefore
it
hes
a
farre
sight
:
for
the
sight
of
it
is
not
gotten
immediatly
.
Neither
I
nor
any
man
will
be
able
to
look
in
to
Gods
ordinance
concerning
saluation
immediatly
,
God
will
not
take
thee
by
the
hand
and
lead
thee
in
to
his
secreet
counsell
and
let
thee
see
it
:
How
then
is
it
gotten
?
Mediatly
I
knowe
it
by
the
effects
,
and
by
them
one
by
one
I
clim
and
ascend
vp
vntill
I
come
to
that
decree
of
God
.
Paul
Rom.
chap.
18.
verse
30.
These
whom
God
hes
predestinate
,
he
hes
called
them
effectually
,
and
hes
giuen
them
faith
.
For
in
faith
standes
our
effectuall
calling
,
and
them
whom
he
hes
called
,
he
iustifies
,
and
whom
he
iustifies
,
at
last
he
glorifies
.
Then
woulde
thou
knowe
that
thou
art
appointed
to
lyfe
before
all
eternity
,
looke
if
thou
hast
a
beginning
of
sanctification
,
looke
if
thou
be
sanctified
by
the
death
of
Christ
,
and
then
go
to
thy
calling
.
And
finde
thou
these
in
thee
,
assure
thee
God
hes
appoynted
thee
to
saluation
before
the
worlde
was
made
.
If
I
feele
within
my selfe
my
effectuall
calling
by
God
out
of
this
worlde
to
God
,
I
assure
my selfe
God
hes
decreed
from
all
eternitie
,
I
shall
liue
with
him
in
glorie
.
So
to
touch
this
againe
,
It
is
foolishnesse
to
say
that
it
is
curiositie
for
men
to
seeke
a
warrand
of
their
saluation
.
And
neuer
shalt
thou
haue
an
assurance
of
thy
saluation
,
if
thou
get
not
this
hope
grounded
on
this
decree
.
The
errour
of
the
Papistes
is
heere
rebooked
,
that
sayes
,
there
shoulde
not
be
a
certaintie
of
hope
of
saluation
.
Folie
,
folie
,
For
if
I
knowe
the
ground
of
my
saluation
,
that
it
is
grounded
vpon
the
ordinaunce
of
my
God
,
I
assure
me
of
that
lyfe
euerlasting
,
because
I
knowe
the
certaintie
of
Gods
ordinaunce
,
therefore
I
may
justlie
assure
my selfe
,
that
I
shall
liue
with
Christ
heere
,
and
in
the
end
I
shall
be
glorified
with
him
for
euer
Yet
to
stick
on
the
wordes
.
He
sayes
God
hes
not
appointed
you
to
wraith
.
Learne
by
the
way
.
From
all
eternitie
there
hes
beene
two
ordinaunces
of
God
concerning
men
and
wemen
.
2.
decrees
of
God
,
one
to
saluation
,
another
to
damnation
.
There
hes
beene
from
all
eternitie
,
and
before
the
creation
of
the
worlde
and
of
men
and
wemen
an
ordinaunce
to
lyfe
.
Agane
there
hes
beene
another
ordinaunce
,
that
some
shoulde
goe
to
Hell
:
as
there
past
an
ordinaunce
of
lyfe
in
the
counsell
of
God
,
so
there
past
an
ordinaunce
of
death
.
And
these
two
decrees
must
stand
.
The
decree
of
lyfe
cannot
be
rescinded
.
The
decree
of
damnation
cannot
be
rescinded
.
And
in
this
place
the
Apostle
speakes
of
them
both
.
Now
,
brethren
,
to
enter
deeplie
in
this
matter
it
is
not
meete
.
But
this
vnderstand
.
It
is
not
a
naked
permission
of
God
that
men
should
goe
to
Hell
.
No
,
the
Lord
hes
decreed
it
to
be
done
by
himselfe
,
and
not
to
suffer
it
be
done
by
another
.
As
for
exemple
,
As
ye
see
a
potter
makes
a
vessell
to
honour
,
so
of
purpose
he
makes
another
to
dishonour
and
for
vyle
purposes
.
Rom.
chap.
9.
verse
20.
So
the
Lord
hes
appointed
one
sorte
to
saluation
,
and
another
sorte
to
damnation
.
Take
head
.
This
appointing
of
God
of
the
creatures
to
destruction
,
as
destruction
is
a
just
penaltie
comming
from
the
judgement
of
God
for
sinne
,
so
it
commes
of
God
,
and
he
is
the
executer
thereof
.
But
if
ye
will
take
the
destruction
not
as
a
punishment
but
as
an
vtter
wreake
of
the
creatures
,
I
will
not
say
it
commes
of
God
.
As
it
is
a
penaltie
of
sinne
I
thinke
it
commes
of
God
,
and
he
is
the
doer
thereof
himselfe
,
otherwayes
not
.
Alwayes
all
these
groundes
standes
sure
,
there
is
a
solide
foundation
of
life
,
and
a
solide
foundation
of
damnation
.
So
this
should
teach
euerie
one
of
vs
to
striue
to
get
a
sight
of
that
solide
foundation
of
lyfe
,
and
Gods
appointment
of
vs
to
life
.
It
is
sure
some
are
appointed
to
damnation
,
yea
and
not
a
few
nomber
.
Some
will
say
,
God
forbid
any
should
goe
to
Hell
,
hes
not
Christ
died
for
all
sinners
?
Alas
,
except
thou
see
thy
warrand
of
Gods
ordinance
to
thy
saluation
thou
shalt
goe
to
Hell
.
God
is
just
as
he
is
mercifull
.
And
as
he
will
be
glorified
in
mercy
toward
the
godlie
,
so
will
he
be
glorified
in
justice
toward
the
wicked
.
He
sayes
,
He
●es
appointed
you
to
saluation
by
the
meanes
of
Iesus
Christ
.
Then
I
see
ere
euer
Gods
appointment
to
lyfe
and
saluation
take
effect
,
there
must
of
necessitie
interueene
a
purchasing
of
that
lyfe
that
God
hes
appointed
to
thee
,
that
lyfe
he
hes
appointed
to
thee
before
all
eternity
it
must
be
boght
.
But
by
whom
must
it
be
boght
?
by
thee
:
by
thy
moyen
:
No
,
I
giue
thee
this
doome
.
If
thou
thinke
that
any
peece
or
least
tytle
of
the
deseruing
of
lyfe
standes
in
thy
hand
,
thou
shalt
neuer
get
it
.
Then
who
shall
purchase
it
?
He
sayes
,
to
be
obtained
by
the
meanes
of
our
Lord
Iesus
Christ
.
If
the
Apostle
had
said
by
thy
merites
,
then
I
would
haue
run
on
with
the
Papistes
,
and
haue
cryed
merites
,
merites
as
fast
as
they
do
.
But
the
Apostle
speaks
plainelie
it
is
obtained
by
Christ
.
And
therefore
fy
on
him
that
thinkes
that
he
is
safe
by
merite
.
It
is
a
wonderfull
thing
,
God
of
free
mercie
appointes
to
saluation
,
and
yet
ere
we
come
to
it
,
be
will
haue
it
boght
.
What
free
mercy
is
this
?
No
,
neuer
thing
was
so
deare
boght
as
thy
saluation
.
For
it
was
not
boght
with
gold
nor
siluer
,
but
with
the
bloude
of
the
immaculate
Lambe
Iesus
Christ
:
And
therefore
he
sayes
in
the
first
Epistle
to
the
Corint
.
chap.
6.
verse
20.
ye
are
boght
with
a
pryce
,
he
calles
it
a
price
,
by
reason
of
the
high
excellencie
thereof
.
As
thogh
there
were
no
pryce
but
onely
the
bloud
of
Iesus
to
be
esteemed
of
,
and
yet
it
is
a
free
grace
of
God
.
How
can
it
be
afree
grace
and
boght
to
?
If
I
buy
it
,
and
that
with
a
deare
price
,
how
can
it
be
free
?
Indeed
it
is
true
,
if
thou
hadst
payed
the
price
thy selfe
,
it
had
not
beene
a
free
gift
;
but
seeing
it
is
not
boght
with
a
price
that
commes
out
of
thy
hand
,
but
with
the
precious
bloud
of
Iesus
,
who
is
Gods
Son
,
it
is
a
free
gift
to
thee
.
For
who
gaue
the
Son
but
the
Father
?
Who
gaue
the
price
but
he
that
receiued
it
?
God
gaue
as
it
were
out
of
his
owne
purse
the
price
for
thee
.
The
mercy
and
loue
of
God
to
his
seruants
is
wonderfull
.
Wilt
thou
looke
to
thy
saluation
,
nothing
but
mercy
in
God
:
if
thou
hast
nothing
to
glory
in
but
free
grace
and
mercie
without
any
deseruing
;
otherwaies
if
thou
joine
any
part
of
merite
with
mercie
,
and
say
,
the
mercy
of
God
and
my
merite
did
it
,
shame
shall
come
to
thee
.
And
therefore
the
Apostle
sayes
we
are
onely
saued
by
Christ
,
and
speaks
not
of
merite
.
Now
to
goe
forwarde
to
the
next
ground
where-vpon
he
buildes
the
hope
of
saluation
(
As
thou
would
haue
an
assurance
of
life
euerlasting
it
is
needfull
for
thee
to
spy
out
the
grounds
)
The
next
ground
of
thy
saluation
,
is
the
thing
that
fell
out
in
tyme
.
The
sec.
ground
of
the
hope
of
saluation
,
christs
death
.
He
sayes
,
Christ
died
for
vs
,
that
whether
we
walke
or
sleep
,
we
should
l●ue
together
with
him
.
As
our
saluation
is
builded
vpon
God
ordinance
,
so
it
is
builded
vpon
the
bloude
of
Iesus
Christ
,
not
liuing
but
crucified
and
slaine
:
And
as
the
bloude
of
Iesus
is
the
ground
of
thy
saluation
,
so
the
ground
of
the
certainty
of
thy
hope
,
is
the
sight
of
Iesus
crucified
.
Except
I
see
Christ
bleeding
for
my
sin
I
can
neuer
assure
me
that
I
am
safe
,
except
I
see
that
sacrifice
offred
vp
for
my
sin
(
as
it
is
a
sacrifice
offered
vp
for
my
sin
,
so
it
is
a
merite
to
obtaine
lyfe
to
me
)
I
will
neuer
thinke
I
am
safe
.
How
necessare
therefore
is
it
to
me
neuer
to
let
the
bloude
of
Iesus
goe
out
of
my
minde
:
Men
will
say
,
I
wait
well
I
am
safe
,
and
neuer
will
haue
an
eye
to
Christ
crucified
and
his
bloude
.
But
I
say
to
thee
,
except
thy
eye
be
fixt
on
the
bloud
of
Iesus
Christ
,
when
thou
fairest
,
thou
art
safe
,
thou
liest
falslie
.
Therefore
looke
euer
to
Christ
deying
,
and
sheding
his
bloud
for
thy
sin
.
Another
thing
I
see
.
There
is
no
lyfe
but
through
death
,
he
hes
died
for
vs
that
we
should
liue
throgh
him
,
to
learne
men
and
wemen
not
to
count
so
much
of
death
and
to
scare
at
it
,
for
I
tell
thee
this
generall
will
stand
,
No
lyfe
but
through
death
,
it
springes
out
thereof
,
as
thou
seest
the
stalk
of
the
corne
ryse
out
of
the
dead
pickle
.
So
except
thy
lyfe
spring
through
death
,
it
is
not
possible
to
thee
to
liue
.
For
first
death
is
the
price
of
it
,
not
thy
death
,
but
the
death
of
Christ
:
for
he
hes
gotten
lyfe
by
his
death
.
Then
after
Christ
hes
purchased
lyfe
to
vs
,
yet
the
way
whereby
we
must
enter
to
lyfe
,
is
by
the
way
of
death
.
Through
many
troubles
behoues
it
vs
to
enter
into
the
Kingdom
of
Heauen
:
Act.
14.
verse
20.
for
straite
is
the
way
to
Heauen
,
thou
must
be
drawen
as
it
were
through
Hell
ere
thou
come
to
Heauen
,
and
yet
thy
suffering
and
death
shall
not
merite
.
The
onely
merite
standes
in
Iesus
.
Brethren
,
this
lets
vs
see
how
hard
a
thing
it
is
to
a
sinner
falling
from
lyfe
(
as
Adam
fell
and
we
all
in
him
)
to
come
to
lyfe
againe
.
Thinke
it
not
an
easie
matter
.
There
must
be
a
death
,
yea
,
two
deaths
ere
euer
thou
come
there
.
O
the
great
suffering
Christ
hes
suffered
for
vs
land
againe
thou
must
suffer
and
die
thy selfe
ere
thou
gette
lyfe
.
Therefore
learne
how
hard
a
matter
it
is
to
get
lyfe
.
Many
difficulties
interueenes
,
death
must
enter
ere
lyfe
come
:
which
lets
vs
see
what
it
is
to
offend
God
;
be
loath
therefore
to
offend
God
.
The
godly
knowes
this
how
hard
a
thing
it
is
when
they
haue
offended
to
get
againe
the
Spirite
which
they
haue
extinguished
,
the
Lord
will
not
looke
on
them
for
a
tyme
as
it
were
.
Looke
in
Dauid
after
his
fall
.
But
ô
the
sweetnesse
of
mercie
after
the
restorance
!
They
who
hes
tasted
in
any
measure
of
the
sweetnesse
of
Christ
,
giue
them
all
the
pleasures
of
the
worlde
,
they
will
neuer
get
contentation
,
vntill
they
get
a
sight
of
Gods
●●ce
againe
lost
by
their
sin
.
Dauid
would
haue
giuen
his
kingdome
for
it
againe
when
he
made
the
51.
Psalme
.
The
Apostle
heere
saies
,
whether
ye
sleepe
or
wake
ye
shall
liue
with
Christ
.
Then
ye
see
if
Christ
hes
once
died
for
our
lyfe
we
shall
liue
:
That
is
the
certainty
and
ground
of
our
hope
,
that
Christ
hes
died
for
vs
.
Then
when
I
feele
this
,
nothing
can
stay
lyfe
,
nothing
can
hinder
me
to
liue
with
him
.
There
is
nothing
in
this
world
that
will
hinder
thee
to
liue
with
him
,
but
liue
must
thou
.
Sleepest
thou
in
thy
bed
,
thy
sleepe
hinders
nothing
,
thou
liuest
in
him
:
wakest
thou
?
thou
art
liuing
with
him
;
liuest
thou
this
lyfe
?
thou
art
liuing
in
him
:
art
thou
dying
and
drawing
thy
last
breath
?
yet
thou
art
liuing
with
him
;
what
euer
thou
art
doing
in
the
worlde
thou
art
ay
liuing
,
eating
,
drinking
,
if
thou
be
one
of
the
godly
for
whom
he
hes
died
,
thou
art
liuing
with
him
.
Yea
,
I
dare
say
more
if
he
haue
once
died
for
thee
,
thy
sin
shall
not
hinder
thee
from
that
lyfe
to
come
.
Dauids
sin
his
murther
and
adulterie
hindered
him
not
from
that
life
,
but
the
Lord
turned
it
so
about
,
that
he
made
them
worke
all
to
his
well
.
All
thinges
turnes
to
the
best
to
them
who
loues
the
Lord
.
Albeit
thou
finde
thy
sinnes
many
,
yet
stay
not
on
them
,
nothing
shall
hinder
thee
from
Christ
.
Yet
this
should
not
make
thee
to
take
pleasure
in
sin
:
For
if
thou
loue
Christ
well
,
thou
wilt
be
loath
to
offend
him
.
Then
if
we
in
so
many
troubles
in
this
life
liue
with
Christ
,
shall
we
not
much
more
liue
with
him
in
that
lyfe
to
come
,
where
there
shall
be
no
trouble
,
no
impediments
,
and
in
the
midst
of
all
these
troubles
let
vs
comforte
our selues
with
thinking
on
the
joy
that
we
shall
haue
when
we
shall
be
in
the
Heauens
with
our
Lord
and
Sauiour
.
Now
to
marke
the
words
.
He
saies
,
that
we
should
liue
with
him
.
Looke
the
nature
of
the
life
that
we
get
in
the
death
of
Iesus
.
It
is
a
life
that
we
liue
with
Christ
,
not
a
lyfe
that
we
liue
from
him
,
there
cannot
be
a
spirituall
lyfe
from
him
.
Death
will
not
serue
to
lyfe
,
if
thou
be
from
him
,
but
thou
must
be
with
him
.
Thou
must
not
onely
liue
with
him
as
a
man
will
liue
with
an
house
and
family
,
but
thou
must
liue
in
him
.
As
by
comparison
,
the
arme
liues
with
the
head
,
so
thou
must
liue
with
Christ
.
Ye
see
the
conjunction
naturall
that
is
between
the
head
and
the
members
,
that
same
conjunction
must
be
betweene
thee
and
the
Lord
Iesus
.
If
thou
liue
with
him
,
thou
must
liue
as
a
member
,
he
must
be
thy
head
,
and
thou
must
be
a
leg
,
an
arme
,
or
some
part
of
the
bodie
.
Well
is
that
soule
that
is
any
parte
of
the
bodie
of
Christ
.
Therefore
draw
euer
nearer
and
nearer
vnto
him
,
vntill
thou
be
fully
conjoyned
with
him
;
we
haue
no
lyfe
except
we
be
ingraft
in
him
,
as
the
imp
is
ingraft
in
the
tree
,
and
so
prease
euer
to
grow
in
that
conjunction
.
Look
how
thou
was
joined
in
him
yesterday
,
say
,
Lord
make
a
nearer
conjunction
this
day
:
and
to
morrowe
say
,
worke
yet
a
nearer
conjunction
that
I
may
draw
nearer
my
head
.
But
,
brethren
,
this
full
conjunction
cannot
be
vntill
we
see
him
face
to
face
,
we
are
far
of
now
,
but
we
shall
be
with
him
,
we
are
from
him
now
for
a
lytle
space
,
but
then
we
shall
be
with
him
for
euer
;
and
then
in
that
great
day
thy
blessednesse
both
in
bodie
and
soule
shall
be
perfited
,
we
shall
be
with
him
and
stand
for
euer
in
that
full
conjunction
with
out
head
Christ
in
whom
is
all
blessednesse
.
To
whom
with
the
Father
and
the
holie
Spirite
be
all
honour
and
praise
for
now
and
euer
.
AMEN
.
THE
XXII
.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
5.
vers.
11.
12.
13.
11
Wherefore
exhort
one
another
,
and
edifie
one
another
,
euen
as
ye
doe
.
12
Now
we
beseech
you
,
brethren
,
that
ye
knowe
them
,
which
labour
among
you
,
and
are
ouer
you
in
the
Lord
,
and
admonish
you
,
13
That
ye
haue
them
in
singular
loue
for
their
works
sake
.
Be
at
peace
among
your selues
.
IN
the
last
exhortatation
(
brethren
)
the
Apostle
stirred
vp
the
Thessalonians
to
be
good
souldiours
and
warriours
,
vnder
the
banner
of
the
Lord
Iesus
Christ
.
In
a
warriour
we
shew
you
there
are
three
things
specially
requyred
.
First
vigilance
and
wakrifnesse
.
Secondlie
,
sobriety
and
temperance
.
And
last
of
all
that
he
be
in
his
armour
with
his
Helmet
on
his
head
,
and
his
brestplate
on
his
brest
,
and
all
the
rest
of
his
armour
on
:
For
albeit
he
be
waking
and
sober
,
yet
if
he
be
naked
the
enemie
will
ouercome
him
.
So
it
is
in
the
Christian
warriour
,
the
same
three
thinges
after
a
maner
are
requisite
:
First
he
must
be
wakrife
in
soule
:
Secondly
,
temperate
in
soule
,
hauing
a
soule
not
drunken
with
these
earthlie
thinges
which
drawes
our
whole
heart
and
faculties
away
from
God
;
So
that
they
who
are
full
thereof
are
laid
vp
as
it
wer
in
a
dead
sleepe
.
And
last
it
is
requisite
that
he
be
clad
with
his
armour
,
his
owne
Helmet
which
is
Hope
,
his
owne
brest-plate
,
which
is
faith
and
loue
,
take
away
hope
,
faith
and
loue
,
he
is
but
a
naked
man
in
the
world
and
shall
soone
be
destroied
,
if
he
be
not
clad
with
faith
and
loue
in
his
brest
,
and
with
hope
in
his
head
,
he
will
not
be
able
to
gainstand
.
Followes
now
in
the
text
ye
haue
heard
another
exhortation
▪
and
it
is
to
vse
these
meanes
,
whereby
we
may
continue
in
wakrifnesse
,
in
continuall
sobriety
and
spirituall
armour
enarmed
against
the
enemy
.
There
are
the
wordes
of
the
exhortation
,
Wherefore
.
As
he
would
say
,
Seeing
we
must
be
wakrife
,
sober
and
enarmed
in
the
Christian
warfare
,
therefore
I
exhort
you
to
get
the
meanes
whereby
these
thinges
are
keeped
.
The
means
are
Exhort
one
another
,
euen
as
ye
doe
alreadie
.
So
my
exhortation
is
that
ye
continue
to
the
end
.
It
is
not
eneugh
to
begin
,
except
ye
continue
to
the
end
.
Now
there
are
the
meanes
.
Then
brethren
,
this
lesson
offers
the
selfe
to
vs
The
meanes
not
to
sleepe
in
the
soule
,
but
to
be
wakrife
,
not
to
be
drunken
but
to
be
temperate
,
not
to
be
naked
,
but
to
be
clad
with
spirituall
armour
is
,
instant
exhortation
.
Stir
vp
men
and
wemen
by
exhorting
in
edifying
▪
in
an
instant
building
vp
and
confirming
them
in
the
doctrine
and
knowledge
that
they
haue
once
receiued
.
This
worke
of
building
will
not
be
done
in
one
day
,
or
two
dayes
,
or
twentie
dayes
,
but
this
building
of
the
soule
of
men
and
wemen
,
building
them
vp
in
that
spirituall
building
must
be
raised
vp
higher
nor
euer
Babell
was
,
yea
it
must
rise
to
the
Heauen
of
Heauens
,
and
to
the
head
Iesus
,
who
sittes
aboue
all
Heauens
.
This
building
must
be
instant
.
In
one
word
.
The
means
to
hold
men
waking
,
and
sober
,
and
temperate
in
the
spirituall
warfare
,
and
to
holde
this
armour
on
them
,
is
instant
exhortation
.
Take
me
away
the
voice
of
exhortation
,
take
away
building
in
the
doctrine
ye
haue
receiued
and
edifying
therein
in
stead
of
wakrifenesse
,
there
shall
come
on
you
a
dead
slumber
,
in
stead
of
sobriety
and
spirituall
temperance
,
thou
shalt
be
drunken
;
in
stead
of
armour
,
nothing
but
nakednesse
and
ye
shall
be
a
pray
to
the
Deuill
,
this
world
and
your
owne
cankerd
nature
,
assay
it
when
ye
will
.
So
then
brethren
,
in
one
word
.
See
the
necessitie
men
hes
of
instant
exhorting
and
edifying
,
not
for
one
day
or
two
,
yea
if
thou
shouldst
liue
Methusalems
dayes
the
voice
of
exhortation
should
neuer
goe
out
of
thy
eare
:
For
there
are
a
thousand
thinges
to
draw
vs
downe
to
cause
vs
sleepe
,
vntill
we
die
in
sleeping
,
many
thinges
to
make
thee
drunken
,
to
ly
downe
lyke
a
drunken
bodie
without
sense
of
the
lyfe
to
come
.
Many
thinges
to
denude
thee
of
armour
,
to
set
thee
vp
naked
to
the
eneme
,
Would
to
God
this
world
wold
consider
the
necessity
of
instant
and
continuall
exhortation
to
moue
them
forwarde
in
the
course
of
godlinesse
.
Marke
next
.
Who
is
this
that
should
exhort
?
Who
is
this
that
should
edifie
?
who
should
hold
men
waking
in
Spirit
,
hold
them
in
sobriety
,
and
hold
on
their
armour
by
exhortation
and
edifying
?
who
should
doe
it
?
He
sayes
not
the
Pastor
,
ye
haue
Ministers
,
let
them
doe
it
,
it
is
their
office
.
It
is
true
indeed
,
they
haue
a
speciall
calling
for
that
effect
,
and
are
placed
in
the
Church
to
hold
you
wakrife
,
to
cry
in
your
eare
vntill
ye
waken
againe
,
to
exhort
and
edify
continually
to
build
vp
that
spiritual
building
,
and
to
build
men
and
wemen
vp
as
liuely
stones
in
that
spiritual
building
.
Therefore
in
the
first
Epistle
to
the
Cor.
chap.
14
vers.
3.
Paul
sayes
He
that
prophecies
(
that
is
the
Preacher
)
he
speakes
to
men
,
and
whereto
?
to
edifie
in
building
.
There
is
the
end
of
his
speaking
to
exhortation
,
consolation
.
In
the
4
chap.
Ephes.
verse
11.
He
sayes
,
When
Christ
past
vp
to
Heauen
,
he
left
not
his
Church
voide
or
destitute
of
builders
,
but
he
sayes
,
he
gaue
some
to
be
Apostles
,
some
Prophetes
,
some
Euangelistes
,
some
Deacones
and
Pastours
.
And
whereto
?
All
to
builde
vp
the
bodie
of
Christ
.
If
a
Pastour
be
not
a
builder
,
he
serues
for
no
purpose
.
Yet
not
withstanding
of
this
albeit
it
be
the
Pastours
speciall
calling
to
exhorte
.
The
Apostle
sayes
,
Everie
one
of
you
exhort
;
ye
men
and
wemen
euerie
one
exhort
and
edifie
another
.
Thou
should
exhort
thy
neighbour
,
and
let
him
exhort
thee
againe
.
Holde
thou
him
waking
and
let
him
hold
thee
waking
hold
thou
him
in
sobrietie
,
and
let
him
hold
thee
in
sobrietie
againe
;
hold
on
that
spirituall
armor
on
him
,
on
her
let
him
and
her
hold
on
thy
spirituall
armor
on
thee
again
.
So
there
are
none
of
vs
in
Christs
Church
,
but
we
haue
all
this
generall
calling
in
the
Church
to
be
builders
edifiers
exhorters
euery
one
of
others
The
simplest
in
the
flock
is
bound
to
exhort
and
builde
vp
the
best
of
them
all
that
speakes
with
a
tongue
:
For
the
Lord
hes
giuen
to
the
least
member
some
peece
of
grace
to
builde
vp
and
instruct
the
bodie
:
For
knowe
ye
what
our
calling
is
in
Christ
?
As
he
is
King
,
Priest
and
Prophete
;
a
King
to
rule
a
Priest
in
offering
vp
that
onely
one
propitiatorie
sacrifice
for
all
;
a
Prophete
to
instruct
and
teache
:
So
there
is
not
a
true
Christian
man
nor
woman
but
they
haue
all
these
three
offices
,
they
are
Kinges
.
Priestes
and
Prophetes
;
Kinges
to
rule
in
the
Church
of
Christ
.
Priestes
to
offer
vp
in
a
maner
a
sacrifice
to
God
,
Prophetes
to
teache
and
helpe
vp
the
building
,
I
meane
the
whole
bedie
,
vntill
it
come
to
the
head
Christ
,
that
once
the
man
,
whose
head
is
Christ
,
and
the
bodie
the
Elect
in
the
earth
,
may
be
perfite
.
So
say
not
it
is
the
Ministers
duetie
to
doe
this
,
what
haue
I
to
doe
with
this
?
Nor
when
one
exhortes
thee
,
say
not
,
art
thou
becomme
a
Minister
?
well
it
thou
accept
not
such
doctrine
of
them
,
thou
shalt
die
for
euer
,
for
the
Lord
hes
opened
their
mouth
for
thy
edification
.
Now
the
third
thing
I
marke
in
the
last
parte
of
the
verse
,
euen
as
ye
doe
.
I
will
not
bid
you
exhort
one
another
,
as
thogh
ye
did
it
not
alreadie
.
No
,
I
acknowledge
the
grace
of
,
God
in
you
in
doing
it
alreadie
,
take
your
owne
praise
.
Well
then
they
are
doing
the
thing
he
exhortes
them
to
,
and
yet
he
exhortes
them
to
doe
it
.
When
I
see
a
man
doe
any
thing
what
needes
me
to
exhort
him
to
it
?
When
I
see
a
man
exhorting
and
building
what
needes
me
to
exhort
him
to
exhort
and
build
.
Learne
then
.
There
are
none
in
this
world
but
they
haue
need
continually
and
instantlie
to
be
stirred
vp
in
their
doing
,
we
are
far
from
perfection
,
and
albeit
we
be
running
on
in
the
rink
,
yet
we
ar
far
from
the
butt
which
is
heuen
,
we
are
but
running
yet
and
so
whil
we
are
running
,
let
vs
go
forward
,
if
it
be
a
minister
that
exhorts
let
him
exhort
on
.
Who
euer
they
be
that
exhorts
and
edifies
,
let
them
goe
on
in
edifying
and
exhorting
to
the
building
vp
of
the
bodie
.
Now
beside
this
,
consider
ye
not
the
sluggishnesse
of
our
nature
?
our
nature
is
so
dead
and
stupide
that
searslie
will
we
haue
put
our
hand
to
the
turne
when
we
will
fall
from
it
.
Ye
wil
see
a
sleeping
bodie
put
his
hand
to
a
turne
,
and
in
the
meane-tyme
he
will
fall
down
and
sleepe
.
Our
nature
is
so
slippery
that
when
we
are
laying
vp
one
stone
in
the
building
,
if
one
cry
not
in
our
eare
,
awake
and
be
doing
,
we
will
lette
it
fall
.
So
when
we
are
exhorting
,
and
searslie
will
the
worde
of
exhortation
be
out
of
our
mouth
,
when
we
will
fall
from
that
purpose
.
So
considering
our
nature
the
best
of
vs
hes
neede
to
be
stirred
vp
and
exhorted
:
when
we
are
doing
fastest
,
then
we
haue
need
to
be
stirred
vp
.
Yet
brethren
,
for
all
this
exhorting
he
will
not
misknow
the
grace
of
God
in
them
.
Take
head
when
thou
seest
men
doing
well
that
thou
close
not
thy
eyes
thereat
,
and
say
not
to
them
that
they
doe
nothing
;
some
are
ouer
sore
censorers
that
will
say
thou
doest
nothing
,
thy
exhortation
is
nothing
.
No
let
euery
man
haue
his
owne
praise
.
If
they
be
doing
any
good
thing
,
be
it
neuer
so
litle
,
commend
them
and
stir
them
vp
to
it
,
by
giuing
them
exhortations
and
praising
them
.
This
for
this
exhortation
.
All
this
part
of
this
Epistle
is
full
of
exhortations
concerning
Christian
behauiour
.
Followes
now
another
exhortation
which
is
more
particulare
,
and
concernes
the
duety
that
the
people
ought
vnto
the
Pastors
.
I
shall
holde
me
by
the
wordes
of
the
text
.
Then
,
to
come
to
the
wordes
.
Brethren
:
There
the
style
,
he
calles
them
brethren
,
a
louing
style
,
to
testifie
that
loue
he
bare
towardes
them
.
Now
we
beseech
you
.
There
the
next
worde
,
a
word
testifying
the
earnestnesse
he
had
in
exhorting
them
to
doe
it
,
because
it
was
a
great
matter
,
he
bids
them
not
simplie
doe
it
,
but
,
he
sayes
,
I
beseech
you
doe
it
.
When
a
great
thing
is
to
be
done
by
any
man
,
certainly
it
requyres
,
we
vse
an
earnest
and
not
a
simple
and
slender
speech
.
The
first
thing
he
desires
of
the
people
,
is
an
acknowledging
.
Whom
of
?
of
them
who
labours
in
the
worke
,
that
is
first
.
Then
,
of
them
,
who
are
ouer
you
and
aboue
you
in
the
Lord
.
That
is
next
.
Then
,
of
them
that
admonishe
you
.
That
is
last
.
The
second
thing
he
desires
of
the
people
,
that
they
haue
them
in
a
singulare
and
most
speciall
loue
.
col
.
Loue
them
,
not
as
ye
doe
commonly
any
other
man
,
or
,
woman
,
but
,
loue
them
after
a
singular
maner
.
Wherefore
should
this
loue
be
?
Not
so
much
for
the
persons
sake
,
as
for
the
works
,
loue
them
for
their
works
.
There
is
the
summe
of
the
wordes
shortly
.
The
exhortation
may
be
taine
vp
in
two
words
.
Doe
your
duetie
to
your
Pastor
.
Yet
he
is
not
content
with
the
bare
wordes
,
but
,
he
layes
out
the
minister
before
them
in
the
whole
substantiall
pointes
of
his
calling
,
letting
them
see
euerie
peece
of
his
calling
after
another
.
And
more
then
this
which
he
speakes
of
the
peoples
duety
,
he
layes
not
out
their
duety
simplie
,
but
substantiouslie
:
knowe
him
,
acknowledge
him
;
there
one
part
;
then
haue
him
in
a
singular
loue
,
there
is
another
part
.
And
so
,
it
is
not
eneugh
,
to
haue
a
simple
knowledge
of
him
,
but
they
must
knowe
what
a
man
a
Pastor
should
be
.
Men
will
say
,
I
know
him
,
he
is
a
man
standing
vp
in
a
Pulpet
preaching
with
a
gowne
.
No
,
the
Apostle
shewes
vs
,
to
know
him
in
euery
pointe
of
his
dalling
,
in
this
pointe
and
that
pointe
of
his
calling
,
knowe
him
to
be
a
Preacher
set
ouer
you
,
by
God
,
know
him
to
be
an
admonisher
and
instructer
,
and
againe
,
when
ye
come
to
your
owne
duety
,
knowe
the
pointes
of
your
duetie
;
I
should
doe
this
,
I
should
meete
him
with
this
duety
,
with
that
duety
other
waies
thou
knowes
nothing
neither
in
the
Pastor
,
nor
in
thy selfe
.
Therefore
,
the
Apostle
layes
them
out
openly
to
thee
to
know
them
.
But
,
to
come
to
the
wordes
.
Ye
haue
first
a
short
description
of
a
true
Pastor
.
Description
of
a
true
Pastor
.
The
first
pointe
of
the
description
of
a
true
Pastour
,
is
this
,
He
is
a
laborer
among
the
people
,
not
an
idle
man
;
He
sayes
not
,
acknowledge
them
that
sittes
idle
,
but
acknowledge
them
that
labours
among
you
.
He
labours
,
and
how
?
He
labours
in
the
worke
of
God
.
As
the
Apostle
speaks
to
Timothie
in
the
first
Epistle
chap.
5.
verse
17.
Elders
,
sayes
he
,
is
worthie
of
double
honor
,
especially
those
who
labours
in
the
word
of
God
,
he
labours
in
opening
vp
the
scriptures
of
God
:
the
preaching
is
thought
by
men
to
be
no
labour
as
though
preaching
were
no
more
,
but
onely
to
stand
vp
and
tell
a
taile
:
yet
the
Apostle
calles
that
labour
,
yea
,
I
say
,
they
labour
aswell
as
they
who
holds
a
pleugh
labours
.
Wherein
labor
they
?
In
word
and
Discipline
:
in
taking
ordour
with
your
maners
.
Not
onely
labour
they
in
preaching
,
but
also
they
take
ordour
with
the
maners
of
the
people
.
Then
to
gather
the
lesson
.
This
part
of
the
description
of
a
true
Pastour
excludes
from
the
ministry
and
Pulpet
;
idle
bellies
,
Ministers
that
beare
the
name
of
ministers
,
and
in
the
meane-tyme
are
but
idle
bellies
away
with
them
:
let
them
neuer
face
the
Pulpet
.
Fy
on
them
that
takes
the
Ministrie
on
them
for
an
idle
lyfe
and
and
to
serue
their
affections
;
an
idle
Bishop
that
neuer
opened
his
mouth
to
preach
,
an
idle
Pope
that
will
sit
vp
in
a
throne
fy
on
him
,
why
should
he
take
the
name
of
▪
Minister
on
him
and
doe
no
good
therein
?
The
next
part
of
the
description
of
a
true
Pastor
is
,
they
are
ouer
you
,
not
vnder
you
,
but
aboue
you
,
set
ouer
you
,
as
it
were
ouer
your
heads
to
looke
downe
to
you
,
in
a
kinde
of
superioritie
ouer
you
.
Then
a
Pastour
,
a
Minister
sent
of
Iesus
Christ
the
Pastour
of
Pastours
,
the
great
Pastour
.
he
hes
a
kinde
of
superioritie
and
preheminence
aboue
the
flock
.
But
brethren
,
he
is
not
ouer
them
as
a
Lord
(
the
onely
Lord
that
is
ouer
the
people
is
Iesus
Christ
)
He
is
not
ouer
them
then
in
thinges
ciuill
,
in
thinges
bodilie
,
concerning
the
bodie
,
concerning
their
temporall
liues
,
concerning
thinges
politicke
,
for
entertaining
of
this
temporall
lyfe
,
but
he
is
ouer
them
in
the
Lord
,
not
as
a
Lord
,
but
in
the
Lord
,
the
Lord
Iesus
Christ
.
Not
ouer
them
in
thinges
ciuill
,
but
in
matters
of
the
Lord
,
in
thinges
spirituall
,
in
things
Ecclesiastick
,
in
things
concerning
the
consciences
of
men
.
Therefore
Paul
speakes
to
Philemon
verse
8.
I
haue
great
libertie
to
command
thee
as
a
superiour
;
but
how
?
Not
of
my
owne
authoritie
,
but
in
the
Lord
,
I
am
ouer
thee
as
a
superiour
,
but
not
as
a
Lord
.
Take
heede
.
There
are
sundrie
sortes
of
superiorities
,
A
Steward
in
a
familie
,
in
a
maner
,
is
ouer
the
familie
he
hes
a
preferment
by
reason
of
the
office
:
And
yet
for
all
this
,
if
the
steward
would
take
vpon
him
to
bee
Lord
of
the
familie
,
he
would
be
a
knaue
,
and
would
vsurpe
the
place
of
his
master
,
So
,
a
Minister
in
the
familie
of
the
Lord
,
he
is
a
superiour
,
but
not
superiour
as
a
Lord
,
but
as
a
steward
,
to
dispence
the
misteries
of
God
to
the
soule
,
and
no
other
superiour
:
for
none
can
sit
ouer
the
conscience
of
any
man
,
but
onely
the
Lord
Iesus
.
All
the
Kinges
of
the
earth
cannot
haue
a
dominion
ouer
the
consciences
of
men
,
the
Lord
is
onely
Lord
and
supreame
superiour
thereof
;
all
the
Ministers
and
office-bearers
in
the
Church
onely
stewards
,
with
spirituall
stewardrie
,
dispensing
the
spirituall
foode
.
I
meane
the
word
of
God
.
Now
brethren
,
this
second
parte
of
this
description
of
the
Pastour
condemnes
the
Pope
,
who
vsurpes
a
spirituall
jurisdiction
ouer
the
soules
of
men
,
who
will
stryue
also
for
a
ciuill
jurisdiction
with
the
Emperour
and
Princes
of
the
world
.
Now
to
come
to
the
third
parte
.
He
sayes
,
and
admonishes
you
.
There
is
the
last
parte
of
the
description
of
the
true
Minister
of
God
.
Admonishing
standes
in
calling
back
againe
men
in
the
way
who
hes
made
desection
,
either
in
doctrine
or
maners
.
In
this
poynte
consistes
their
labour
.
So
,
that
,
by
this
word
,
I
vnderstand
the
whole
parts
of
the
office
of
a
Pastour
,
as
exhorting
,
rebuking
,
comforting
and
teaching
.
It
is
not
for
nothing
,
that
,
he
hes
made
a
chuse
of
this
word
admonishing
,
to
teach
vs
,
if
he
could
doe
all
these
thinges
neuer
so
well
,
labour
in
teaching
,
comfort
,
exhort
.
If
he
cannot
doe
this
,
admonishe
a
sinner
,
tell
him
,
sinner
thou
art
in
the
wrong
way
;
if
he
faile
in
doctrine
,
tell
him
,
thou
failest
in
doctrine
;
if
he
faile
in
maners
,
tell
him
,
he
failes
in
maners
:
if
he
cannot
doe
this
,
he
is
not
meete
to
be
a
Minister
,
if
he
cannot
admonishe
them
that
are
sinners
,
if
he
cannot
admonishe
them
that
are
in
the
wrong
way
,
he
is
not
meete
to
be
a
teacher
.
Now
,
see
the
peruersitie
of
our
nature
,
for
,
manie
there
are
,
who
will
heare
comforting
,
exhorting
,
but
not
admonishing
:
but
Paul
teaches
thee
,
the
Pastour
must
be
an
admonisher
:
There
is
the
Pastour
set
downe
in
three
parts
of
his
calling
.
Now
,
to
end
this
doctrine
concerning
them
,
I
shall
take
vp
this
one
note
.
I
gather
of
this
,
as
it
were
,
the
nature
of
the
ministrie
.
What
is
this
Ministrie
?
It
is
first
a
labour
,
an
exercise
,
not
an
idlenes
,
but
a
labour
,
it
is
a
burdene
,
and
he
that
takes
it
not
on
,
as
it
were
,
a
load
on
his
back
,
he
is
not
meete
for
it
,
he
that
enters
to
be
a
Minister
,
he
must
lay
downe
his
shoulders
,
and
take
on
his
loade
on
his
back
,
as
you
see
an
horse
take
on
his
loade
on
his
back
.
So
,
it
is
a
burdene
and
an
heauie
burdene
:
a
labor
and
an
heauie
labour
.
But
,
brethren
,
there
are
sundrie
sortes
of
burdenes
and
labours
in
this
world
;
There
are
some
that
are
vylder
,
some
that
are
honourable
.
Now
what
a
labour
is
this
Ministrie
?
Indeede
,
it
is
true
,
this
ministrie
is
thought
a
vyle
burdene
,
and
of
all
exercises
,
the
labour
of
the
ministrie
is
thought
most
vyle
,
in
the
sight
of
our
prophane
,
men
in
Scotland
this
day
.
The
verie
name
of
a
minister
is
thoght
vyle
in
the
earth
,
&
so
oft
as
they
speak
of
him
&
names
him
,
it
is
thoght
a
vyle
name
;
the
name
of
a
cooke
is
not
so
vyle
as
the
name
of
a
Minister
.
But
,
in
despyte
of
thee
and
all
the
world
,
the
Spirite
of
God
will
call
him
an
honourable
labourer
,
a
person
exercised
in
an
high
and
honourable
exercise
.
1.
Timoth.
chap.
3.
verse
1.
The
King
is
a
labourer
,
but
a
honourable
labourer
.
Euen
so
,
euerie
one
that
labours
and
hes
offices
in
the
Church
,
are
laborers
,
but
yet
they
are
honorable
laborers
.
So
the
Ministers
are
laborers
,
but
,
honorable
laborers
,
for
he
is
ouer
thee
,
and
is
thy
superior
.
And
he
hes
a
burdeene
,
but
a
honorable
burdeene
,
and
at
the
appearance
of
Iesus
Christ
in
spyte
of
thee
that
contemnes
him
thou
shalt
see
his
honor
and
glory
,
and
thou
shalt
wonder
at
that
day
,
that
euer
he
shold
be
promoued
to
that
honor
,
for
he
shall
shine
in
the
Heauen
as
a
star
:
this
shall
stand
in
despyte
of
the
world
.
Well
,
come
on
now
to
the
duetie
of
the
people
to
their
Pastor
(
A
Kings
Master-houshold
will
be
accounted
of
,
the
Master-housholde
of
Christes
Church
,
what
maner
of
honour
shold
ye
haue
him
in
?
Dueties
of
the
people
to
the
Pastor
.
)
The
first
words
that
expresses
the
duety
of
the
flock
are
,
knowe
them
,
misknowe
them
not
.
The
people
would
misknow
them
very
faine
;
yet
what
knowing
is
this
?
It
is
the
knowledge
of
the
mind
,
when
in
mind
we
take
vp
&
know
that
calling
of
the
Ministry
to
be
the
Pastor
by
Iesus
Christ
the
great
Pastor
to
the
Church
,
to
be
a
dispenser
of
the
misteries
of
God
,
and
the
in
searchable
riches
of
Christ
,
such
a
dispenser
as
neuer
was
in
the
world
,
not
of
bread
and
drinke
as
these
world
lie
stewards
;
No
,
but
of
the
insearchable
riches
of
Christ
,
and
that
to
saluation
and
feeding
of
the
soule
to
that
life
euerlasting
wherin
soule
and
body
shal
liue
for
euer
.
This
is
the
knowing
be
speaks
of
heere
.
What
more
?
It
is
not
a
simple
knowledge
,
to
know
,
that
,
he
is
a
Minister
,
but
with
knowing
,
to
joine
reuerence
,
giue
him
his
own
honor
.
Paul
1.
Cor.
4.
1.
saies
,
Let
a
man
count
of
him
(
not
as
thou
cou●●s
of
Christ
)
but
count
of
him
as
a
Minister
and
dispenser
of
the
misteries
of
Christ
.
giue
him
no
more
and
cursed
be
that
beast
of
Rome
that
wold
take
the
place
and
honor
of
Christ
on
him
.
Now
this
part
of
duety
of
the
flock
,
in
reuerencing
of
the
Pastor
,
is
answerable
to
that
part
of
the
calling
of
the
Pastor
;
he
is
a
superior
,
a
superiority
craues
reuerence
,
who
euer
he
be
that
is
a
superior
,
whether
in
families
,
citties
,
or
common-wels
,
or
,
in
Church
,
if
he
be
set
ouer
you
,
honor
him
▪
this
is
the
ordinance
of
the
Lord
,
if
the
Lord
haue
set
him
ouer
you
,
honor
him
,
look
not
to
the
man
,
but
,
to
the
Lords
ordinance
.
And
this
,
I
continuallie
persaue
,
there
is
a
naturall
hatred
and
contempt
in
the
hearts
of
the
people
euer
toward
any
superior
,
whether
in
Church
,
or
,
Policy
,
a
naturall
io●y
:
we
are
bred
with
it
,
and
we
entertaine
it
,
and
incresse
it
.
Thou
hast
a
naturall
hatred
against
thy
superiour
if
thou
wert
neuer
so
good
,
if
thou
wouldst
faine
haue
him
away
,
if
thou
wouldst
cast
of
all
yock
,
but
this
is
a
thing
,
the
Lord
is
offended
with
.
For
,
I
affirme
this
,
all
superiour
powers
that
are
set
ouer
vs
,
whether
in
Church
,
or
,
Policie
,
reuerence
and
honor
is
craued
to
them
.
God
ordaines
it
,
and
God
will
auenge
the
contempt
thereof
.
Now
,
to
speake
generallie
.
There
are
two
sortes
of
superiours
.
One
in
the
Policie
,
ouer
the
bodies
of
men
in
the
world
;
another
superiour
in
the
Church
of
God
which
is
nothing
else
but
a
stewartrie
.
Now
say
I
,
reuerence
should
be
euer
giuen
to
both
,
reuerence
the
Magistrat
,
whisper
not
against
him
,
but
reuerence
him
,
if
it
be
possible
holde
out
euill
thoughts
out
of
thy
heart
,
let
be
euill
wordes
in
thy
mouth
.
honour
all
,
beginne
at
the
King
and
come
to
the
lowest
,
honour
euery
one
in
their
owne
ranke
.
Againe
in
the
Church
honour
the
Ministrie
as
stewartes
in
a
great
familie
,
the
familie
of
the
Lord
of
Lordes
,
honour
him
as
a
faithfull
stewart
in
the
house
of
the
Lord
.
If
yee
compare
these
two
together
,
euery
one
of
them
are
bound
to
reuerence
other
,
the
Politick
Magistrate
to
reuerence
the
superiours
in
the
Church
:
Againe
the
superiours
in
the
Church
to
reuerence
the
ciuile
Magistrate
,
I
tell
you
my
minde
,
mutuallie
they
are
superiours
to
others
.
The
Church
man
is
inferiour
to
the
Magistrate
in
things
ciuile
,
and
therefore
,
as
a
common
man
is
bound
to
reuerence
him
,
and
should
teach
all
reuerence
to
them
,
in
that
estate
.
And
by
the
contrare
,
the
Magistrate
,
if
it
were
the
King
,
shoulde
be
ruled
by
the
Minister
,
in
thinges
spirituall
:
and
he
who
is
a
stewart
in
the
Church
of
God
,
the
King
is
bound
to
take
out
of
his
hand
the
thing
wherevpon
his
soule
feedes
,
and
so
,
he
,
and
all
other
Magistrates
are
bound
to
reuerence
him
,
as
Gods
stewart
.
If
this
mutuall
reuerence
were
keeped
well
were
it
to
Church
and
Commonwel
;
but
,
where
it
is
not
keeped
,
no
well
in
Church
nor
Policie
,
and
I
shall
craue
euer
to
get
this
mutuall
reuerence
keeped
,
and
my
trauell
and
exercise
hes
been
this
yeere
bygone
to
get
it
keeped
,
God
is
my
witnesse
.
Now
this
is
for
the
first
part
of
the
duetie
of
the
people
.
The
second
thing
,
he
sayes
,
haue
them
in
singulare
loue
,
for
their
worker
sake
.
Not
in
a
common
loue
,
but
,
in
a
singulare
loue
.
it
includes
all
the
whole
affectiones
of
the
heart
,
and
yet
there
is
more
to
be
vnderstood
heere
,
the
consequentes
of
this
loue
,
and
the
effects
that
followe
therevpon
.
If
loue
be
in
the
heart
,
it
will
break
out
in
the
hand
.
So
there
are
two
thinges
heere
.
The
one
the
singular
loue
in
the
heart
:
the
other
the
outward
good
deed
in
the
hand
.
If
the
Ministers
giue
to
you
thinges
spirituall
to
enterteine
the
heauenly
lyfe
;
is
it
a
great
matter
to
you
to
giue
them
thinges
temporall
,
thinges
to
enterteine
this
fraile
lyfe
?
Now
,
brethren
,
this
point
of
the
duetie
of
the
people
answeres
to
that
parte
of
the
duetie
of
the
Pastour
,
which
standes
in
labour
.
A
labourer
would
haue
loue
of
them
he
labours
for
,
if
it
were
but
the
seruant
that
labours
in
your
kitching
,
ye
ought
to
loue
him
,
loue
them
who
loues
you
.
Now
he
who
labours
not
in
a
vyle
office
,
but
in
an
honourable
labour
to
your
saluation
;
how
much
more
should
ye
esteeme
of
him
honourablie
and
reuerence
▪
him
▪
An
honourable
labour
woulde
be
honourablie
handled
.
Ye
see
the
meeting
that
the
Apostle
craues
.
The
Pastour
lyes
vnder
a
burdeene
,
and
an
honourable
burdeene
.
On
the
peoples
parte
he
craues
a
meeting
,
because
the
burdeene
is
honourable
,
and
the
Pastour
should
haue
preferment
,
therefore
he
craues
reuerence
And
because
the
Pastour
labours
,
therefore
he
cranes
loue
and
entertaining
of
the
people
.
It
is
a
common
saying
,
Friendship
wil
not
stand
long
on
the
one
side
.
If
this
meeting
be
not
of
the
people
to
the
Pastor
,
the
Ministry
cannot
stand
,
and
the
men
cannot
be
able
to
beare
the
burdeene
.
Brethren
,
what
shal
I
say
,
alas
,
experience
telles
vs
,
for
fault
of
this
meeting
on
the
part
of
the
people
,
and
specially
of
these
in
Policie
,
to
whom
this
matter
appertaines
,
this
Ministry
is
not
like
for
to
stand
.
And
I
affirme
,
if
there
be
not
a
better
meeting
,
and
greater
care
to
reuerence
this
calling
,
and
to
loue
and
honour
it
,
and
to
prouyde
sustentation
for
them
that
laboures
,
the
eyes
of
our
posteriue
shall
see
this
Ministry
decay
.
It
is
going
away
.
Men
beleeues
,
it
is
well
,
if
they
get
the
teyndes
,
If
the
Lord
and
Laird
get
the
teyndes
,
Teinds
.
he
will
indent
and
subscryue
all
with
you
.
But
,
either
must
these
things
be
redressed
,
or
,
else
,
certainly
there
shall
be
a
decay
,
and
then
,
farewell
all
grace
.
Shame
and
confusion
to
Scotland
.
Trowes
Scotland
,
that
,
the
common-well
shall
floorishe
,
or
,
that
,
the
estate
shall
be
good
,
if
this
Ministrie
goe
away
?
No
,
there
shall
be
nothing
,
but
desolation
.
If
they
were
heere
to
whom
this
matter
and
this
admonition
pertaines
,
I
woulde
charge
them
in
the
name
of
God
,
that
they
would
show
a
better
meeting
to
entertaine
this
Gospell
,
or
else
,
shame
shall
ouertake
them
.
Now
this
farre
as
the
wordes
of
the
text
furnishes
to
me
I
haue
spoken
of
the
duety
of
the
people
.
Nowe
,
there
is
another
precept
added
to
this
exhorting
to
peace
.
Peace
commanded
.
Be
at
peace
,
sayes
he
,
among
your selues
.
This
is
agenerall
precept
giuen
to
Ministers
,
to
people
,
and
to
all
men
,
commaunding
peace
,
loue
vnitie
and
concord
of
mynde
.
This
is
the
fountaine
of
other
graces
.
She
goes
before
vs
as
a
mother
,
other
graces
as
children
followe
her
:
If
she
goe
not
before
,
no
following
of
graces
.
Where
peace
is
,
there
is
grace
;
where
peace
is
not
,
there
is
no
grace
.
And
therefore
Paul
first
to
Tim.
chap.
2.
verse
1
sayes
,
Pray
for
Kings
:
for
what
end
?
that
we
may
lead
a
quyet
and
a
peaceable
lyfe
in
all
godlinesse
and
honestie
.
Where
he
meanes
,
where
peace
is
,
these
two
followes
,
godlinesse
which
is
the
ground
of
the
first
table
,
and
honestie
which
is
the
ground
of
the
second
table
.
Where
peace
goes
away
,
farewell
these
two
.
Will
ye
looke
to
your
owne
families
,
if
there
be
not
peace
between
the
Husband
and
the
Wyfe
,
tell
me
what
grace
can
be
in
the
familie
?
tell
me
can
godlinesse
,
can
grace
be
in
the
familie
,
where
there
is
nothing
but
stryfe
and
enuy
?
can
common
honestie
be
there
?
No
,
no
grace
,
Go
to
a
Cittie
,
where
there
is
nothing
but
dissention
,
can
there
be
grace
,
godlines
or
honesty
there
.
Goe
to
a
Kingdom
or
common-well
,
where
a
Kingdom
is
rent
in
peeces
,
can
there
be
grace
,
holinesse
or
honestie
there
▪
So
it
is
the
peace
in
Iesus
Christ
,
which
is
the
mother
and
conquerour
of
all
graces
;
where
the
hearts
of
men
and
wemen
are
bound
vp
in
peace
,
there
is
floorishing
,
either
in
Citty
or
houshold
.
But
yet
what
peace
should
this
be
?
Wherein
standes
it
?
It
stands
not
in
a
faire
word
,
in
a
faire
goode
morrow
,
nor
in
an
outward
behauiour
,
or
false
fained
smiling
with
thy
mouth
,
when
thou
hast
no
loue
in
thy
heart
;
but
this
peace
standes
chieflie
in
the
lenitie
and
conjunction
of
myndes
and
heartes
.
Paul
to
the
Eph.
chap.
4.
vers.
3.
sayes
,
Studie
to
keepe
the
vnitie
of
the
Spirit
in
the
bond
of
peace
:
where
he
earnestly
recommends
an
vnion
of
myndes
.
Paul
to
the
Philippians
in
the
2.
chap.
vers.
1.
sayes
,
If
there
be
any
consolation
in
Christ
,
if
any
solace
,
if
any
communion
of
the
spirite
,
if
any
bowels
of
pittie
,
fill
vp
my
ioy
;
and
wherein
standes
it
?
Be
,
sayes
he
,
of
lyke
minde
and
affection
:
There
my
joy
,
let
your
affection
be
one
,
haue
one
loue
,
haue
one
minde
dwell
with
all
your
soules
together
.
Ioyne
so
your
hearts
together
as
if
they
were
one
heart
:
joyne
your
soules
together
,
and
make
vp
one
soule
of
all
.
And
as
concerning
your
judgements
,
he
sayes
,
be
not
of
contrare
opinions
and
judgementes
:
There
are
some
that
euer
delytes
in
contradiction
.
When
one
will
say
one
thing
▪
they
will
make
a
contradiction
to
it
.
Now
ye
see
wherein
this
peace
stands
,
and
this
is
the
peace
that
makes
vp
the
Kingdom
of
God
.
Paul
sayes
to
the
Romanes
14.
17.
The
Kingdom
of
God
standes
not
in
meate
and
drinke
,
but
in
peace
and
righteousnesse
towards
God
.
Indeed
the
Kingdom
of
men
will
be
made
vp
of
an
outward
counterfaite
peace
.
The
Grecian
Kingdom
,
the
Roman
Impire
stoode
of
an
earthly
peace
,
but
all
vanitie
,
the
Kingdom
of
Christ
is
made
vp
of
an
vnitie
of
our
soules
,
knit
together
in
Christ
.
When
our
conscience
is
peaceable
,
then
our
souls
is
knit
to
him
,
Reade
the
4.
chapter
to
the
Ephesians
,
ye
shall
not
finde
so
many
arguments
in
no
place
as
there
,
to
exhort
men
to
vnitie
,
There
is
,
sayes
he
,
but
one
bodie
,
one
spirite
,
one
hope
of
your
vocation
,
one
Lord
Iesus
,
one
faith
,
one
baptisme
,
one
God
,
one
Father
of
all
.
Then
if
there
be
so
many
one
thinges
,
why
should
ye
not
be
one
.
Now
the
whole
blessing
of
men
standes
in
vnion
.
Yea
,
the
blessednesse
of
God
standes
in
an
vnion
,
the
Father
,
the
Sonne
,
and
the
holie
Spirite
vnited
together
in
one
God-hood
.
The
blessednesse
of
our
nature
standes
in
the
vnion
with
our
head
Christ
,
and
in
the
vnion
of
the
members
among
our selues
.
Where
this
vnion
is
not
,
there
is
nothing
but
miserie
.
In
the
Kingdom
of
Heauen
there
is
nothing
but
vnity
;
by
the
contrare
,
there
is
no
peace
in
Hell
.
If
the
father
and
the
sonne
goe
to
Hell
together
,
trow
ye
there
shall
be
any
loue
betweene
them
?
No
,
nothing
but
inuy
,
all
inuy
and
hatred
is
among
the
Deuils
:
all
peace
and
vnity
is
in
God
,
who
drawes
the
soules
of
men
and
wemen
together
,
and
makes
one
soule
as
it
were
in
that
glorious
bodie
of
Christ
.
The
Lord
giue
vs
this
bond
of
vnitie
and
loue
that
we
may
be
joyned
with
the
rest
of
the
members
in
one
bodie
to
our
head
Iesus
Christ
.
To
whom
with
the
Father
and
the
Spirite
be
immortall
praise
honour
and
glore
world
without
end
.
AMEN
.
THE
XXIII
.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
5.
vers.
14.
15.
14
We
desire
you
,
brethren
,
admonish
them
,
that
are
vnruely
:
comfort
the
feeble
mynded
:
beare
with
the
weake
:
be
patient
towarde
all
men
.
15
See
,
that
,
none
recompense
euill
for
euill
vnto
any
man
:
but
,
euer
follow
that
,
which
is
good
,
both
toward
your selues
,
and
toward
all
men
.
WE
goe
forward
(
brethren
)
in
these
exhortations
and
preceptes
,
concerning
goode
maners
and
godly
conuersation
,
which
the
Apostle
settes
downe
heere
,
to
the
Thessalonians
.
As
for
these
,
whereof
we
haue
alreadie
spoken
,
as
,
that
wakrifnesse
,
that
should
be
in
them
,
that
sobernesse
,
that
spirituall
armour
,
wherewith
they
shold
be
armed
,
concerning
that
mutuall
exhortation
,
euery
one
of
them
ought
to
other
,
concerning
that
duetie
,
that
the
flocke
and
the
people
ought
to
their
Pastour
,
concerning
that
mutuall
peace
,
that
should
be
among
them
,
we
speake
nothing
now
,
recommending
all
to
your
memories
,
who
heard
vs
.
Now
,
in
this
text
we
haue
reade
presently
,
first
,
we
haue
three
particulare
directions
,
concerning
three
estates
of
persones
:
first
,
concerning
vnruely
men
:
secondly
,
concerning
feeble
minded
men
:
and
last
,
concerning
them
,
that
are
infirme
and
weake
in
saith
,
weake
in
the
knowledge
of
Iesus
Christ
,
and
of
the
thinges
,
that
concernes
him
,
not
firmely
perswaded
of
them
,
as
we
shall
heare
,
3.
diseases
,
with
their
remedies
.
in
the
owne
rowme
.
So
,
there
are
heere
three
diseases
,
or
,
speciall
sicknesses
:
The
first
is
vnrulinesse
,
that
is
,
louse
liuing
;
the
next
,
feeblenesse
of
hart
;
the
thirde
is
weakenesse
and
infirmitie
in
faith
,
and
in
that
perswasion
,
that
,
we
should
haue
,
towardes
Iesus
Christ
and
the
Gospell
.
And
as
there
are
three
diseases
,
So
,
the
Apostle
prescryues
three
seuerall
remedies
against
these
three
diseases
.
Marke
it
.
For
euery
disease
he
prescryues
the
owne
proper
remedie
and
cure
,
for
in
ordinate
liuing
and
vnrulie
lyfe
,
Admonition
;
for
feeblenesse
of
mynde
and
casting
downe
of
the
Spirite
,
Comfort
,
for
weaknesse
in
faith
and
infirmitie
,
bearing
with
,
to
beare
with
the
weake
and
infirme
in
faith
Now
,
to
goe
throgh
these
,
and
first
to
the
diseases
,
and
next
,
to
the
remedies
thereof
.
The
first
disease
is
vnrulinesse
,
1.
Vnruelinesse
.
inordinatnesse
.
The
Apostle
2.
Thessa
.
3.
chap.
verse
6.
telles
who
are
these
,
he
calles
vnrulie
,
they
,
that
liue
not
according
to
that
doctrine
and
instruction
,
he
gaue
them
.
The
word
of
God
is
the
rule
of
lyfe
.
The
man
,
that
liues
not
according
to
the
word
of
God
is
vnruly
.
Yet
,
more
plainely
in
that
same
place
,
he
descryues
the
vnruely
He
calles
them
,
11.
verse
,
they
,
who
labours
not
for
their
liuing
,
they
,
who
haue
not
a
trade
of
lyfe
.
Then
,
he
addes
,
that
are
busie
bodies
,
busie
,
in
other
mens
turnes
,
doing
nothing
in
their
owne
,
and
therefore
,
they
must
be
exercised
in
euill
exercises
,
in
thinges
,
that
pertaines
not
to
them
;
pratling
and
babling
here
and
there
,
puting
their
hand
to
this
mans
and
that
mans
offices
.
There
are
two
properties
,
idle
and
exercised
;
idle
in
their
owne
tume
,
exercised
in
other
mens
turnes
:
An
euill
sort
of
men
,
these
men
are
vnruly
.
Now
,
to
come
to
the
remedie
,
shortlie
.
The
remedie
is
admonishing
,
reprouing
.
This
vnrulinesse
it
is
an
euill
maladie
,
and
eneugh
to
cause
a
man
die
.
What
medicine
should
we
vse
to
such
men
?
shall
we
foster
and
entertaine
them
in
their
folie
?
No
,
he
sayes
,
admonishe
them
,
vse
them
sharply
and
seuerely
in
admonishing
,
tell
them
,
they
are
out
of
rule
.
The
2.
Thessa
.
chap.
3.
verse
10.
he
telles
,
how
hee
vsed
them
,
hee
denounced
against
them
,
that
,
if
they
wrought
not
,
they
should
not
eate
,
but
,
their
mouth
should
be
bound
vp
,
so
,
that
,
they
should
die
for
hunger
.
Also
,
in
that
same
place
,
he
giues
a
charge
to
all
men
of
seuere
themselues
from
these
men
,
that
they
may
be
ashamed
of
that
life
,
it
is
a
good
and
an
honest
thing
to
see
a
man
well
exercised
,
and
that
in
his
owne
calling
.
Nowe
,
to
come
to
the
second
disease
and
remedie
for
it
.
The
next
disease
is
feeblenesse
of
mynde
;
2.
Feeblenesse
of
mynde
.
when
the
heart
of
man
is
casten
downe
,
troubled
,
assaulted
,
heauie
,
so
,
that
there
is
no
spirite
,
nor
,
courage
,
but
,
ay
going
in
the
way
of
dispaire
.
What
is
the
medicine
and
remedie
of
this
man
?
Deale
not
roughlie
with
one
,
who
is
diseased
after
this
maner
,
adde
not
affliction
to
affliction
,
afflict
not
him
,
who
is
afflicted
,
trouble
not
the
troubled
,
the
proper
medicine
to
such
,
is
,
comfort
.
Comfort
them
,
that
are
dejected
in
spirit
:
Dauid
,
in
the
41.
Psalme
1.
verse
,
he
pronounces
a
speciall
blessing
,
to
him
,
that
will
comfort
the
afflicted
,
Blessed
is
the
man
,
that
iudges
wysoly
of
the
poore
,
that
is
,
that
can
haue
compassion
on
a
troubled
conscience
.
Now
,
the
arguments
of
consolation
,
he
vses
,
in
that
Psalme
,
are
two
.
The
first
,
from
the
promises
of
God
,
to
be
bestowed
on
them
,
in
Christ
.
The
other
,
is
,
prayer
:
Promise
then
grace
,
to
the
troubled
heart
in
Iesus
Christ
,
and
then
,
pray
for
it
.
If
the
hart
be
dejected
,
no
comfort
for
it
,
but
,
from
God
.
Al
the
world
,
all
the
powers
in
Heauen
and
earth
are
not
able
to
comfort
and
raise
vp
the
soule
,
but
,
onely
the
power
of
God
,
through
Christ
and
his
blessed
Spirite
.
Now
,
to
the
third
disease
and
remedie
thereof
.
It
is
weakenesse
in
faith
,
3.
Weakenesse
in
faith
.
weakenesse
in
the
knoweledge
of
Christ
and
the
Gospell
,
when
a
man
hes
not
a
through
sight
and
perswasion
of
these
thinges
,
that
concernes
Iesus
and
the
Gospell
,
when
he
knowes
them
not
well
,
neither
is
confirmed
in
them
.
Such
,
as
,
concerning
diuersitie
of
meates
,
all
meates
are
sanctified
in
Christ
,
many
knew
not
that
,
and
therefore
made
conscience
,
in
obseruing
diuersitie
of
meates
,
and
likewise
,
as
concerning
daies
,
that
put
difference
in
daies
and
keeped
them
,
these
he
cals
weak
ones
.
The
remedy
is
,
beare
with
them
,
breake
not
the
brused
reede
,
quench
not
the
smooking
slax
;
no
,
enterteine
the
least
beginning
of
grace
in
the
weakest
body
.
A
fire
that
hes
smook
in
the
beginning
,
if
thou
enterteine
it
,
it
will
,
in
end
grow
a
faire
fire
.
What
knowest
thou
,
but
these
,
that
hes
a
little
sparke
of
faith
,
if
they
be
enterteinde
,
by
processe
of
tyme
will
grow
to
an
high
measure
of
knowledge
,
and
will
be
as
strong
,
as
thou
.
Paul
15.
chap.
Rom.
1.
verse
speaking
of
these
same
weake
ones
,
sayes
,
We
who
are
strong
in
faith
,
that
is
,
knowes
the
libertie
in
Christ
Iesus
,
let
vs
beare
the
infirmities
of
the
weake
,
take
their
burdene
off
their
back
and
lay
it
on
our
shoulders
,
heape
not
on
them
burdene
vpon
burdene
,
but
releue
them
,
and
that
we
please
not
our selues
and
make
off-casts
of
others
.
Therefore
,
he
addes
,
let
euery
one
please
their
neighbour
.
Please
their
neighbour
,
and
beare
with
him
,
that
is
the
word
:
and
he
commes
on
,
with
Christs
exemple
.
Christ
he
bare
not
with
himselfe
,
selfe-loue
caried
him
not
,
as
it
does
vs
,
but
,
as
it
is
written
,
the
reproches
of
them
,
that
rebuked
thee
,
fell
on
me
.
He
spared
himselfe
so
little
,
that
these
igneminies
and
reproaches
,
that
should
haue
lighted
on
vs
sinners
,
he
tooke
them
on
him
.
He
tooke
our
burdeene
on
him
.
There
are
the
wordes
shortly
.
Marke
our
lessons
.
This
world
is
all
diseased
;
men
and
wemen
in
this
world
are
full
of
diseases
:
yea
,
and
they
,
that
thinks
themselues
wholest
are
sickest
.
I
will
not
speake
of
the
diseases
of
the
bodie
.
There
are
few
without
their
owne
diseases
,
and
that
is
the
rewarde
of
sinne
,
yea
and
death
followes
on
the
end
of
them
,
but
,
I
speake
of
the
sicknesse
of
the
soules
of
men
and
wemen
;
neuer
one
but
they
haue
their
owne
diseases
in
their
soule
.
He
hes
this
sicknesse
in
his
soule
:
she
hes
that
sicknesse
in
her
soule
;
he
is
miserable
in
his
soule
,
another
feeble
in
minde
,
the
third
,
weake
,
without
a
sure
knowledge
of
Christ
;
euery
one
of
these
sicknesses
are
deadlie
,
euerie
one
of
them
,
eneugh
,
to
cause
a
creature
die
:
Art
tho
vnruely
,
if
it
continue
with
thee
,
and
be
not
cured
in
tyme
,
it
shall
cause
thee
die
,
not
such
a
death
,
as
the
death
of
the
bodie
;
it
is
a
sicknesse
in
the
soule
,
thy
soule
shall
die
.
The
sicknesse
of
the
bodie
will
cause
the
bodie
die
,
if
it
be
not
cured
;
the
sicknesse
of
the
soule
will
cause
the
soule
die
,
if
it
be
not
cured
:
Art
thou
feeble
minded
,
thou
shalt
goe
to
dispare
,
if
thou
be
not
comforted
:
Art
thou
weake
in
perswasion
,
thou
shalt
grow
weaker
and
grow
to
nothing
,
if
thou
be
not
cured
in
tyme
.
So
considring
so
many
sicke
bodies
,
and
an
heape
of
maladies
among
many
Christans
,
there
must
bee
be
many
mediciners
.
A
man
is
a
man
,
a
Minister
if
he
be
his
alone
in
a
flock
,
if
he
were
the
best
Minister
,
that
euer
spoke
among
so
many
diseased
bodies
,
what
can
he
doe
?
Therefore
,
looke
,
how
many
men
are
in
the
Church
,
there
should
be
as
many
mediciners
,
euery
one
of
vs
is
bound
to
cure
others
diseases
.
Thou
bound
to
cure
my
disease
and
I
,
thine
;
thou
hast
one
that
I
lack
,
I
must
labor
to
cure
thine
;
I
haue
a
maladie
,
that
thou
lackest
,
thou
must
labor
to
cure
mine
.
Competens
medicine
to
be
applyed
to
euerie
mans
disease
.
I
tell
you
plainly
,
none
of
vs
,
but
we
are
bound
to
doe
it
:
Thinke
not
,
this
perteines
onely
to
a
Minister
,
to
admonish
,
to
instruct
,
exhort
and
rebuke
,
thinke
not
,
the
Minister
should
doe
all
:
but
,
if
thou
be
a
member
of
Christ
,
this
binding
is
laide
on
thy
back
,
to
be
a
curer
of
thy
sick
brother
and
sister
.
Now
,
ye
knowe
the
speciall
vertue
,
that
is
craued
in
a
Mediciner
,
is
discretion
,
to
knowe
the
nature
of
the
diseases
,
to
tell
,
this
is
this
disease
,
that
is
that
disease
,
and
thereafter
,
to
apply
salue
to
the
sore
.
To
apply
the
competent
medicine
to
the
sicknesse
.
He
is
nothing
worth
,
that
hes
but
one
kinde
of
salue
for
all
soares
,
and
he
will
destroy
the
bodie
,
if
he
apply
only
one
medicine
for
all
sores
;
For
,
that
,
which
is
mending
salue
to
one
disease
,
it
is
poison
to
another
disease
:
So
,
in
the
spiritual
mediciner
,
discretion
is
craued
,
to
knowe
the
maladie
of
our
brother
and
conforme
thereto
,
to
apply
the
medicine
,
When
I
see
an
vnruly
body
,
that
workes
nothing
,
that
perteines
to
himselfe
,
but
busying
his
head
,
about
other
mens
callinges
,
then
,
I
should
take
the
medicine
of
sharpe
rebuke
and
lay
it
to
the
sore
,
and
tell
him
the
disease
,
and
bid
him
take
a
lawfull
calling
,
that
he
may
serue
God
therein
,
and
susteine
his
body
.
Againe
,
when
I
see
one
caste
downe
in
spirite
,
I
must
not
vse
that
medicine
to
him
,
but
,
must
comfort
him
.
Iude
in
his
Epistle
vers.
22
saies
,
Put
a
difference
among
sinners
,
in
the
curing
of
them
,
to
some
,
showe
comfort
and
compassion
,
some
bodies
craues
pitty
and
compassion
,
as
to
others
,
saue
them
,
how
?
with
terror
,
that
is
the
word
,
threatning
vengence
on
them
,
and
he
addes
,
pull
them
out
of
the
fire
quickly
,
as
it
were
,
by
the
haire
of
the
head
,
they
are
burning
,
if
thou
saue
them
not
with
a
sharpe
doing
,
the
fire
will
consume
them
shortly
.
All
men
wold
be
handled
meekly
and
gently
,
and
the
vnruly
man
would
be
handled
as
tenderly
,
as
the
body
,
that
is
dejected
.
Is
that
the
way
to
cure
him
,
to
put
smoothing
coales
on
him
?
no
,
that
is
the
way
to
let
him
burne
if
he
lye
in
the
fire
:
smooth
him
ouer
he
shall
burne
:
A
misruelie
man
he
stands
,
as
it
were
,
in
a
fire
,
and
such
a
fire
,
as
shall
burne
him
,
if
he
be
not
all
the
sooner
pulled
out
.
Now
,
I
will
not
insist
on
these
particular
directions
,
but
,
I
goe
forward
,
be
patient
toward
all
men
.
This
is
a
generall
direction
,
not
giuen
for
a
particular
disease
,
that
concernes
this
man
,
or
,
that
man
,
this
disease
,
or
,
that
disease
in
speciall
,
but
,
this
concernes
all
men
and
all
wemen
and
is
,
as
it
were
,
a
generall
medicine
,
meete
for
all
diseases
:
Patience
,
lenitie
,
long
suffering
,
meekenesse
(
to
speake
it
so
)
is
a
simple
medicine
,
that
must
be
mingled
with
euerie
medicine
:
Leaity
medicine
for
al
diseases
Put
therefore
lenitie
and
meeknesse
in
rebuking
;
lenitie
and
meeknesse
,
in
threatning
;
lenitie
and
meeknesse
,
in
admonishing
:
lenitie
and
meeknesse
,
in
exhorting
,
euer
lenitie
:
For
,
I
tell
you
,
if
this
verie
simple
,
to
wit
,
lenitie
,
be
not
mingled
with
all
medicines
,
the
medicine
shall
become
a
poison
,
rather
,
nor
a
medicine
:
As
,
for
example
,
rebuke
a
sinner
,
that
deserues
rebuking
,
if
there
appeare
nothing
in
thy
rebuke
,
but
,
bitternesse
,
seueritie
,
anger
and
wraith
,
I
tell
thee
,
thy
rebuke
is
a
poyson
,
thou
poysons
the
man
,
that
thou
rebukest
,
thou
edifiest
him
not
,
thou
destroyest
him
.
Therefore
,
holde
thy
tongue
,
be
thou
Minister
,
or
,
priuate
Christian
,
that
hes
nothing
,
but
bitternesse
and
gall
,
in
rebukes
,
for
,
the
Lord
forbids
such
,
to
speake
and
to
rebuke
,
because
they
,
who
onely
spewes
out
gall
and
bitternesse
,
makes
medicine
,
venome
,
and
so
,
will
destroy
the
bodie
.
Brethren
,
as
this
patience
and
lenitie
should
be
vsed
towardes
all
sort
of
sinners
,
so
all
should
vse
it
.
a
Minister
,
a
priuate
Christian
,
man
,
or
,
woman
,
aswell
,
as
a
Minister
:
Looke
,
that
,
none
speake
anie
thing
to
anie
brother
,
or
,
sister
,
except
it
be
tempered
with
lenitie
,
except
the
bodie
finde
some
sweetnesse
,
or
,
meeknesse
in
the
rebuke
,
or
,
admonition
.
As
for
the
Minister
,
looke
the
second
Epistle
to
Timothi●
,
cha.
2.
vers.
24.
It
becommes
not
the
seruante
of
the
Lord
to
stryue
,
nor
be
a
stryker
,
wilt
thou
stand
vp
,
to
instruct
men
and
be
a
striuer
and
fighter
?
No
,
he
sayes
,
vse
lenitie
towardes
all
men
,
suffering
men
,
to
win
them
,
then
,
he
commes
to
the
meanes
to
win
them
,
Instruct
,
sayes
he
,
with
all
lenitie
,
him
,
who
is
contrarie
mynded
.
Then
,
4.
chap.
2.
verse
of
that
Epistle
,
Improue
and
rebuke
with
all
lenitie
.
Now
,
as
for
the
common
men
and
wemen
,
how
should
they
behaue
them
,
in
vsing
their
medicine
▪
Paul
to
Titus
,
chap.
3.
verse
2.
sayes
,
Put
them
in
remembrance
,
that
,
they
showe
all
le●itie
and
gentlenesse
toward
all
men
,
remembring
,
that
,
we
were
all
once
,
as
they
are
,
all
vnwise
,
by
our
mynde
,
Ministers
and
all
.
Our
bygone
estate
should
moue
vs
to
lenitie
:
stryue
therefore
,
to
win
them
with
lenitie
,
for
,
they
are
no
worse
,
nor
we
were
,
and
the
best
of
vs
was
once
as
euill
,
as
they
are
:
forget
not
this
,
let
neuer
thy
miserie
goe
out
of
thy
mynde
,
and
let
not
grace
so
blinde-folde
thee
,
that
thou
misknowe
what
thou
wert
once
;
for
,
if
thou
doe
it
,
it
will
make
the●
forget
lenitie
toward
thy
neighbour
.
Galath
.
chap.
6.
verse
1.
He
sayes
,
If
by
anie
occasion
,
thy
brother
hath
fallen
,
ye
,
who
are
spirituall
,
restore
him
with
the
spirite
of
meeknesse
,
considering
thy selfe
,
that
standes
,
least
thou
fall
also
.
There
is
no
sinner
so
miserable
the
day
,
but
,
by
the
grace
of
God
he
may
be
restored
to
morrowe
.
None
of
vs
so
sure
to
day
,
but
,
to
morrowe
we
may
fall
.
My
case
the
day
may
be
thine
to
morrowe
:
thou
standest
not
by
thy selfe
,
it
is
by
grace
,
if
it
please
the
Lord
to
drawe
away
grace
from
thee
,
suddainlie
shalt
thou
fall
;
then
all
standing
is
by
grace
:
They
,
therefore
,
who
standes
,
let
them
not
rejoyce
in
their
owne
strength
,
but
,
thinke
,
that
,
it
is
by
the
grace
of
God
,
they
stand
,
and
pit●ie
them
,
that
are
fallen
.
Now
,
to
goe
forward
.
The
next
exhortation
concernes
reuenging
of
injuries
,
randering
,
or
,
repaying
of
wronges
,
we
haue
great
neede
to
be
instructed
in
this
,
because
our
nature
is
so
bent
to
reuenge
.
He
sayes
,
See
,
that
,
none
recompence
euill
,
for
euill
,
vnto
anie
man
.
There
is
an
inhibition
,
Whereof
much
might
be
spoken
,
but
,
I
shall
binde
me
to
the
words
of
the
Apostle
.
Then
,
to
come
to
the
first
words
.
See
,
beware
,
look
to
it
.
The
word
signifies
an
earnest
care
and
studie
.
As
he
would
say
,
take
care
,
be
earnest
,
beware
in
this
turne
,
for
,
it
will
begyle
you
,
if
you
take
not
all
the
better
heede
to
it
.
This
verie
word
,
he
vses
,
lettes
vs
see
the
great
difficultie
and
hardnesse
,
that
is
,
in
obeying
of
this
precepte
,
in
not
randering
euill
,
for
euill
,
but
,
by
the
contrarie
,
randering
goode
,
for
euill
.
For
,
brethren
,
there
is
a
wonderfull
promptnesse
and
bentnesse
in
the
nature
of
all
men
euer
to
reuenge
,
the
spirit
of
vengence
is
by
nature
in
euerie
one
of
vs
,
yea
,
in
the
silliest
and
simplest
bodie
,
that
is
.
This
poynte
of
doctrine
,
not
to
rander
euill
for
euill
,
but
,
by
the
contrare
,
good
,
for
euill
,
abhorres
from
nature
,
and
nature
abhorres
it
.
Say
to
a
naturall
man
,
doe
not
euill
,
for
euill
,
but
,
doe
good
,
for
euill
,
he
will
scorne
and
laugh
at
it
,
and
many
in
Scotland
scornes
it
.
Our
nature
abhors
it
so
farre
,
that
,
the
●uld
Philosophers
:
(
who
set
down
many
good
morall
precepts
)
neuer
spoke
one
word
of
it
:
among
all
their
morall
precepts
ye
will
not
get
this
precept
,
Doe
no
euill
for
euill
,
doe
good
for
euill
.
The
Scrybes
and
Pharisies
Matt.
cha.
5.
vers.
38.
&c.
exponing
the
Law
of
God
could
not
atteine
to
this
,
but
gaue
out
this
meaning
of
the
second
table
of
the
Law
,
loue
thy
friend
,
doe
good
,
to
him
,
that
does
good
to
thee
,
hate
thy
enemie
.
So
they
exponed
the
Law
,
vntil
Christ
came
and
purged
the
Law
.
Only
,
then
,
in
the
schole
of
Iesus
,
only
in
the
Gospell
,
Patiē●●in
suffering
wronges
,
bardle
ar●ed
.
this
pointe
of
doctrine
is
taught
and
learned
,
that
▪
men
should
not
doe
euill
,
for
euill
,
but
,
good
,
for
euill
.
Indeede
,
brethren
,
this
lesson
is
very
hard
to
be
practised
.
Good
Christians
,
who
professes
themselues
to
be
schollers
in
Iesus
schoole
,
how
long
tyme
will
they
spend
,
ere
they
can
get
this
lesson
learned
?
Who
,
let
see
,
is
brought
to
this
poynte
,
that
,
gladly
he
can
be
content
to
suffer
wrong
,
or
,
to
suffer
a
double
wrong
▪
ere
he
reuenge
,
yea
,
to
doe
good
,
for
euill
,
ere
he
reuenge
wrong
;
Who
can
doe
this
?
No
,
all
these
murtherers
,
all
these
oppressors
,
these
contumelies
,
wherewith
the
land
is
filled
,
telles
plainly
,
that
,
many
thousands
in
the
land
hes
neuer
learned
this
precept
of
the
Gospell
,
that
the
Lord
hes
giuen
,
to
doe
good
,
for
euill
.
Who
of
our
Lords
and
Lairds
hes
learned
it
?
If
he
hes
gotten
one
slaine
to
him
,
he
will
slay
two
:
yea
,
come
to
the
Gentle-men
,
ye
shall
see
,
that
,
this
lesson
hes
neuer
beene
learned
of
them
.
Who
of
our
wemen
hes
learned
it
?
for
,
if
were
but
with
the
bitternesse
of
their
mouth
,
they
will
reuenge
their
quarrell
:
and
they
,
who
hes
atteined
to
any
grace
,
or
,
any
part
of
obedience
of
this
precept
,
yea
,
the
best
of
all
,
the
most
patient
soule
,
how
hardly
can
he
,
with
a
patient
,
mynde
dejest
injuries
.
There
is
no
grace
of
God
,
no
sort
of
obedience
to
Iesus
,
but
,
so
long
as
we
liue
heere
,
we
keepe
it
with
a
battell
:
hast
thou
any
grace
,
euer
the
canker
of
our
corruption
stry●●s
to
put
but
the
grace
.
So
,
that
,
if
we
be
not
holden
vp
,
we
shall
lose
this
grace
;
and
among
all
graces
,
that
,
men
gets
,
I
trow
,
this
grace
of
Patience
we
keep
it
with
the
greatest
trouble
.
There
is
no
grace
,
that
hes
so
many
assaults
,
as
this
,
euer
to
stir
vs
vp
,
to
take
vengence
,
our
own
nature
,
wicked
company
;
fy
on
on
thee
(
they
wil
cry
)
beastly
body
,
thou
hast
receiued
wrong
and
wil
not
reuenge
it
;
there
is
a
thousand
such
instigations
.
What
matter
,
if
we
could
be
content
to
rander
wrong
for
wrong
,
but
,
our
hart
is
so
full
of
venome
,
that
it
cannot
be
satiat
,
vntill
we
double
and
triple
ten
wrongs
,
for
one
:
the
hart
is
so
full
of
hatred
,
that
if
we
could
,
we
would
shut
our
enemy
soule
and
body
in
Hell
.
So
;
this
grace
of
Patience
,
in
not
reuenging
,
is
the
grace
we
keepe
,
with
the
greatest
assaults
.
Read
the
39.
Psalme
when
Dauid
had
taine
purpose
to
take
heed
to
his
waies
,
that
he
should
not
speak
an
euill
word
against
his
enemies
,
yet
,
the
hart
begins
to
take
fire
and
out
goes
the
flame
,
and
he
burstes
out
,
in
murmuring
against
God
himselfe
.
All
this
telles
vs
,
how
hard
a
thing
it
is
,
to
one
,
to
digest
wrong
,
and
how
much
more
hard
,
to
do
good
,
for
euill
.
And
so
,
we
are
to
cr●ue
euer
at
God
,
to
giue
vs
this
grace
of
Patience
,
to
suffer
wrong
:
Alas
,
the
company
of
this
world
is
so
wicked
,
that
we
are
euer
stirred
vp
to
vengence
.
And
so
,
we
should
craue
euer
,
the
Lord
giue
vs
patience
,
that
with
patience
we
may
abide
the
wrong
,
and
the
Lord
will
auenge
.
The
Lord
sayes
,
Vengence
is
mine
and
I
will
auenge
it
.
Deut.
chap.
32.
vers.
35.
Byde
,
till
this
tyme
come
and
surely
will
the
Lord
repay
it
▪
And
I
darsay
,
neuer
man
got
wrong
and
with
patience
abode
it
,
but
,
either
he
got
reuenge
here
,
or
,
else
,
in
that
day
he
shall
see
his
wrongs
fully
repayed
by
God
.
This
,
for
the
first
words
.
Now
,
he
sayes
▪
See
,
that
,
no
man
.
This
precept
perteines
to
all
men
,
it
is
generall
,
he
excemes
no
man
,
no
,
not
the
Kings
of
the
world
,
from
the
King
to
the
begger
,
no
man
exemed
,
euery
soule
is
inhibite
to
do
wrong
,
to
rander
euill
,
for
euil
,
for
,
it
is
the
King
of
al
kings
that
puts
out
this
inhibition
.
Brethren
,
the
conceit
,
men
hes
,
of
their
own
estimation
,
if
the
Lord
cal
them
to
any
estate
,
begyles
them
.
If
a
man
be
preferred
to
another
,
he
beguiles
himselfe
▪
and
he
thinks
,
he
may
do
what
he
wil
,
because
of
his
preferment
,
he
may
do
double
wrong
,
and
he
will
say
,
I
am
such
a
man
,
this
is
my
estate
,
will
I
suffer
a
wrong
,
I
cannot
doe
〈◊〉
?
How
can
I
suffer
this
indignitie
?
The
Lord
sayes
,
thy
preferment
is
of
me
,
thou
art
no
better
,
nor
the
person
,
that
is
vnder
thee
;
I
command
thee
,
vnder
the
paine
of
death
,
that
thou
patiently
abide
,
vntill
it
please
me
to
auenge
this
deed
.
Then
,
he
sayes
,
doe
no
wrong
to
any
man
;
without
any
exception
:
thou
art
bound
,
not
to
rander
euill
for
euill
to
any
man
,
to
the
silliest
and
basest
bodie
,
that
goes
on
the
earth
.
Measure
not
Gods
Law
,
by
your
owne
discretion
.
The
holie
Law
of
God
forbids
thee
to
rander
injurie
for
injurie
,
to
the
vylest
bodie
in
the
world
.
And
euen
as
the
consait
of
men
,
who
are
preferred
begyles
them
,
euen
,
so
,
the
opinion
of
the
vyle
estate
of
other
men
in
their
eyes
begyles
them
.
How
durst
(
will
they
say
)
such
a
vyle
lowne
,
or
,
villa●e
doe
such
a
turne
,
should
I
suffer
such
a
wrong
of
such
a
raskall
?
I
shall
wring
my
hands
in
his
hart
bloud
:
But
,
I
say
,
the
Lord
,
that
is
Lord
ouer
thee
and
him
both
giues
thee
an
inhibition
,
if
the
man
that
does
wrong
were
neuer
so
vyle
,
handle
him
not
,
but
,
beare
with
him
,
vntill
I
reuenge
it
.
But
,
to
come
to
the
precept
it selfe
.
What
forbids
he
?
and
what
bids
he
?
He
forbids
one
thing
,
and
bids
another
thing
:
he
forbids
to
doe
euill
,
for
euill
;
he
bids
doe
good
,
to
all
men
,
and
that
,
at
all
tymes
;
mutuallie
doe
good
euery
one
euer
to
another
;
extend
not
your
beneficence
to
the
faithfull
onely
,
but
,
extend
it
to
all
,
from
the
King
to
the
begger
,
to
the
Turke
,
to
the
Iew
,
&c.
But
,
to
come
to
the
negatiue
,
that
is
forbidden
.
Doe
no
euill
,
for
euill
.
4.
Sortes
of
randering
There
are
foure
sortes
of
randering
:
First
,
randering
good
,
for
good
:
Secondly
,
randering
good
,
for
euil
:
Thirdly
,
randering
euill
,
for
euill
:
The
fourth
sort
,
randering
euill
,
for
good
.
The
first
,
randering
good
,
for
good
,
is
euery
where
commanded
,
as
for
randering
good
,
for
euill
,
it
is
also
here
commanded
:
As
to
the
third
,
to
rander
euil
for
euill
,
here
it
is
forbidden
:
As
to
the
fourth
,
randering
euill
,
for
good
,
it
is
much
more
forbidden
.
The
Apostle
speakes
not
here
expresly
of
it
,
for
,
in
a
maner
,
it
is
thought
,
that
,
such
foull
vngratitude
could
not
be
in
a
man
;
I
thinke
the
Apostle
hes
thought
,
such
a
precept
needed
not
,
as
being
contrare
to
the
Law
of
nature
.
The
Philosopher
made
not
a
law
,
against
a
man
,
for
slaying
his
Father
,
because
,
said
he
,
I
cannot
trow
,
that
,
there
can
fall
our
such
an
vnnaturall
fact
:
So
,
to
rander
euill
,
for
good
,
it
is
such
a
thing
,
that
,
it
should
not
once
be
named
.
But
,
●
Scotland
is
full
of
such
mishant
ingratitude
,
in
randering
euill
,
for
good
,
and
the
man
,
who
hes
done
most
for
him
▪
in
his
greatest
need
,
he
will
abhor
that
man
most
.
Fy
,
if
vengence
shall
ouertake
him
,
that
randers
euill
,
for
euill
,
what
vengence
shall
ouertake
such
an
vngrate
reprobate
,
that
randers
euill
,
for
good
?
Brethren
,
vnderstand
,
in
this
doctrine
,
do
not
euill
,
for
euill
.
He
forbids
,
not
only
the
action
of
the
hand
,
or
,
the
speach
of
the
mouth
,
to
speake
an
euill
word
,
to
doe
an
euill
deed
,
but
,
he
forbids
also
the
inward
hatred
of
the
hart
;
the
Law
of
God
touches
the
hart
.
And
he
saies
,
On
paine
of
death
,
looke
,
that
,
thou
keepe
no
vengence
,
nor
,
rankor
in
thy
hart
,
to
him
,
that
hes
done
euil
to
thee
,
for
,
suppose
thou
would
not
do
him
euill
with
thy
hand
,
and
would
hold
thy
tongue
,
yet
,
if
rankor
and
vengence
be
in
thy
hart
,
thou
and
thy
hart
,
for
breach
of
this
precept
,
shall
perish
,
suppose
the
Magistrat
cannot
punish
thee
,
if
thou
keep
thy
mouth
and
hand
from
euill
;
yet
,
the
Lord
,
that
sees
the
heart
will
reuenge
the
inward
rankor
of
the
hart
:
he
forbids
likewise
,
that
thou
should
do
euill
for
euill
to
another
.
Men
are
now
very
vyle
,
in
this
pointe
,
they
will
seeme
to
do
no
euill
themselues
,
yet
,
by
another
they
are
doing
euil
,
he
is
not
reuenging
with
his
own
hand
,
but
,
yet
,
he
is
reuenging
wrong
for
wrong
,
with
the
hand
of
another
man
.
O
,
but
,
God
will
not
be
scorned
,
thou
shalt
pay
for
it
surely
.
The
Lord
sees
all
the
conuoy
very
wel
,
it
is
worse
,
then
the
other
thou
doest
thy selfe
.
I
will
say
further
,
Abuse
not
the
Majesty
of
God
,
in
reuenging
thy
querrel
,
yea
,
euen
,
when
at
the
Magistrats
hand
thou
seekest
justice
of
them
,
who
hes
done
any
injury
to
thee
,
be
ware
,
that
,
thou
respect
not
thy
particular
.
It
is
lawfull
to
the
magistrate
,
to
take
vengence
,
of
them
,
that
hes
done
wrong
,
but
,
take
heede
to
thy selfe
,
vpon
what
minde
thou
seekest
it
,
looke
,
that
,
it
come
not
of
thy
priuat
affection
,
that
thou
seeke
not
the
hurt
of
the
man
,
to
satisfy
thy
hart
being
caried
with
the
thirst
of
reuenge
,
that
thou
hast
.
For
,
he
,
whom
other
waies
the
magistrat
justly
punishes
,
I
tell
thee
,
if
thou
do
any
thing
to
him
vpon
malice
,
thou
art
guilty
of
his
death
,
and
God
shall
think
thee
a
man-slaier
,
but
,
seeke
reuenge
,
in
the
loue
,
thou
hast
to
justice
,
that
God
may
be
glorified
in
justice
,
in
randering
vengence
,
to
him
,
that
hes
done
wrong
.
It
is
weldone
,
that
the
wickedman
suffers
punishment
for
his
fault
,
but
,
thou
hast
to
look
to
thy
hart
.
Seeke
not
the
satisfaction
of
thy
foull
hart
,
for
,
if
thou
do
so
,
thou
shalt
be
the
s●ayer
of
the
man
,
but
,
seeke
,
that
,
God
may
be
glorified
,
in
randering
justice
on
the
sinner
:
Lord
,
if
we
could
do
this
.
It
is
a
good
turne
,
to
cut
away
a
murtherer
.
Alwaies
,
albeit
he
had
slaine
thy
father
,
looke
to
Gods
glory
and
not
to
thy
own
affection
.
yea
,
I
say
further
,
be
ware
,
in
dealing
with
thy
God
,
in
seeking
vengence
.
Thou
wilt
say
,
the
Lord
acqui●e
him
:
It
is
not
of
the
loue
of
God
,
but
,
of
vengence
in
thy
hart
,
thou
saiest
it
,
and
I
tell
thee
,
if
thou
make
such
a
prayer
,
vengence
shall
turne
to
thy selfe
.
Dauid
hes
many
sad
imprecations
,
in
his
Psalmes
,
not
onely
against
Gods
enemies
,
but
,
also
,
against
his
owne
enemies
.
And
yet
,
this
came
not
of
that
priuat
affection
,
to
be
reuenged
of
them
,
but
,
Dauid
respected
this
,
that
,
God
should
be
glorified
,
in
randring
vengence
,
to
the
sinner
.
Beware
of
it
.
Men
may
know
by
themselues
,
how
hard
it
is
,
to
get
this
loue
to
our
enemies
:
but
,
I
tell
you
,
if
there
be
not
a
striuing
to
these
things
,
and
a
resisting
and
mortifying
of
thy
nature
,
thou
and
thy
nature
both
shall
perish
.
Well
is
the
body
,
that
,
can
fight
against
their
wicked
nature
in
this
life
,
albeit
they
come
not
to
perfection
.
No
there
is
not
a
tree
,
that
hes
spread
the
〈◊〉
so
broad
in
this
earth
,
as
rancour
and
vengence
hes
rooted
themselues
in
our
harts
.
So
,
our
stryuing
must
be
euer
to
pul
out
peece
and
peece
this
rancour
.
This
day
pull
out
one
peece
;
to
morrow
,
another
peece
,
ay
striue
to
the
slaughter
of
it
.
They
that
will
not
striue
shall
neuer
get
the
victorie
.
Now
,
to
the
second
part
of
this
precept
.
Do
good
,
sayes
he
,
to
a●men
.
First
,
to
brethren
and
christians
,
and
then
,
next
,
to
all
sort
of
men
,
albeit
they
be
enemies
.
This
is
far
more
.
How
can
our
nature
beare
this
▪
It
is
enough
to
me
,
thou
wilt
say
,
to
do
him
no
euill
,
the
man
,
that
hes
dong
me
so
many
wrongs
,
must
I
doe
I
am
good
,
for
euill
?
Yea
,
the
Lord
sayes
,
do
him
good
,
for
euill
,
do
no
euill
to
him
,
but
,
doe
him
good
.
There
are
the
wordes
.
I
say
to
thee
,
the
man
,
or
,
woman
,
that
does
no
good
to
another
,
when
they
may
,
if
their
neede
craues
,
if
it
were
to
their
enemie
,
in
not
doing
good
,
they
do
euill
,
in
not
sauing
,
they
kill
.
Reade
,
in
the
Gospell
of
Mark
3.
chap.
4.
vers
.
When
Christ
healed
a
man
on
the
Sabboth
day
,
the
Pharisies
found
fault
with
it
,
The
Lord
sayes
,
Whether
it
is
better
,
to
doe
good
,
or
,
euill
on
the
Sabboth
day
;
To
saue
a
mans
lyfe
,
or
,
kill
him
?
whereby
,
he
meanes
,
that
,
he
,
that
saues
not
a
mans
lyfe
being
in
danger
and
able
to
saue
him
,
he
slayes
him
,
as
it
were
,
with
his
owne
hand
.
This
is
thought
hard
dealing
,
fleshe
and
bloude
would
wonder
at
this
dealing
,
and
yet
is
the
Lords
will
.
Men
sayes
,
commonlie
,
he
hes
done
me
a
wrong
,
I
will
doe
him
no
euill
,
but
,
as
for
my
good
he
shall
get
none
of
it
,
I
will
neither
be
friend
,
nor
,
foe
to
him
.
Then
,
he
thinkes
,
he
hes
done
eneugh
.
Christ
telles
thee
,
heere
,
If
the
man
inlacks
,
or
,
if
he
be
hurt
through
the
holding
back
of
thy
good
deed
,
if
it
might
haue
helped
him
,
thou
art
the
doer
of
it
.
Alas
,
why
flatters
thou
thy selfe
,
I
tell
thee
,
albeit
thou
doe
him
no
euill
with
thy
hand
,
if
thou
beare
malice
in
thy
hart
,
thou
art
a
murtherer
,
and
shall
be
challenged
for
a
murtherer
,
in
that
great
day
.
Degrees
of
patience
,
in
bearing
wrongs
.
Brethren
,
there
are
two
degrees
of
patience
,
in
bearing
with
injuries
;
The
first
degree
of
patience
,
is
,
not
to
doe
euill
,
for
euill
;
The
second
and
higher
degree
,
is
,
to
doe
good
,
for
euill
;
if
thou
would
haue
perfite
patience
,
go
vp
these
two
steps
,
do
,
not
only
no
euill
to
thy
enemie
,
but
,
doe
him
good
,
striue
euer
to
a
further
perfection
;
thy
strife
in
this
life
shall
be
crowned
with
victorie
,
in
that
life
to
come
.
They
who
striues
not
to
perfection
in
this
earth
shall
neuer
be
perfite
in
the
life
to
come
.
Well
is
him
,
that
can
striue
to
perfection
,
albeit
he
come
not
to
it
heere
,
he
shall
obtaine
it
heereafter
.
Doe
good
,
saies
he
,
How
long
?
euer
.
There
is
no
word
heere
,
in
vaine
,
doe
good
to
thy
enemie
,
euer
on
,
so
long
,
as
thou
hast
an
hand
.
Galat.
6.
chap.
9.
vers.
he
speakes
this
matter
more
planely
,
let
vs
not
wearie
in
doing
good
,
and
he
addes
to
the
promise
,
we
shall
reape
the
frute
of
our
good
deeds
in
our
owne
tyme
,
if
we
long
not
,
but
,
goe
;
forward
ay
to
the
end
.
This
language
is
borrowed
from
the
laboring
of
the
husbandman
;
He
will
till
the
land
,
and
goe
forward
,
and
then
,
cast
the
seede
in
the
land
,
but
,
if
he
begin
then
to
thinke
,
he
hes
done
eneugh
alreadie
,
and
let
the
land
be
vnharrowed
,
or
,
when
the
corne
commes
vp
,
he
doe
not
weed
it
,
how
shall
the
frute
prosper
?
shall
he
haue
a
great
haruest
,
if
he
harrow
it
not
?
the
foules
shall
gather
it
vp
,
the
weather
shall
wash
it
away
,
and
at
haruest
he
shall
get
little
of
it
to
reape
:
So
it
is
with
vs
,
if
we
begin
to
do
good
and
continue
in
well
doing
for
a
little
space
,
and
then
,
begin
to
close
our
hand
and
our
purse
,
and
thinke
,
we
haue
done
eneugh
.
Alas
,
when
it
commes
to
the
haruest
tyme
,
in
that
great
day
of
the
Lord
,
there
will
be
no
shearing
,
nor
,
reaping
to
life
euerlasting
:
except
,
by
perseuerance
we
continue
to
the
end
,
no
frute
of
our
labours
.
He
that
striues
not
continuallie
,
he
shall
not
ouer
come
:
therefore
,
let
vs
euer
perseuere
,
while
we
liue
,
and
then
,
when
our
haruest
and
reaping
commes
,
we
shall
haue
a
faire
barn-yarde
.
Blessed
is
that
man
,
that
can
perseuere
.
Then
,
hee
saies
,
in
that
6.
chap.
to
the
Galath
.
While
wee
haue
tyme
,
let
vs
ay
doe
good
,
and
he
makes
two
rankes
of
them
,
to
whom
we
should
doe
good
:
First
,
to
the
familie
of
faith
,
and
then
,
to
all
maner
of
men
.
This
tyme
would
be
well
marked
:
For
,
there
is
a
season
of
all
things
;
a
season
of
tilling
,
a
season
of
sawing
,
and
a
season
of
reaping
.
The
season
of
sawing
in
the
spring-tyme
.
If
thou
saw
not
in
that
season
,
thou
shalt
not
reape
frute
in
Haruest
:
So
it
is
in
spirituall
things
;
in
this
life
is
the
time
of
polwing
,
sawing
,
and
harrowing
.
The
life
to
come
is
the
time
of
reaping
,
and
reaping
the
frute
of
our
labours
.
Lose
thou
the
tyme
of
thy
sawing
&
harrowing
here
,
thou
wilt
neuer
get
it
againe
,
and
when
thou
commest
to
the
season
of
reaping
,
thou
shalt
not
finde
frute
.
Alas
,
I
haue
sene
great
men
,
when
they
haue
bene
on
death-bed
,
and
found
death
to
be
at
hand
,
wold
say
,
I
haue
abused
my
time
.
Lord
,
if
I
had
my
tyme
againe
,
I
should
spend
it
better
,
nor
I
haue
done
.
Alwaies
,
many
neuer
gets
this
repentance
And
well
are
they
,
who
hes
repentance
for
the
tyme
,
that
is
mispent
;
but
,
where
one
gets
this
grace
,
twentie
gets
it
not
.
Now
,
all
tends
to
this
,
to
go
forward
in
well
doing
,
while
that
we
meete
our
head
Christ
:
saw
,
harrow
,
and
go
forward
,
vntill
the
tyme
of
our
Haruest
and
reaping
▪
for
if
thou
he
sluggish
here
and
saw
not
,
thou
shalt
not
reape
hereafter
.
Now
,
to
whom
should
they
do
good
?
To
your selues
.
First
euerie
one
,
to
other
,
first
,
to
them
,
whom
he
calles
the
family
of
faith
.
Gallat.
chap.
6.
verse
10.
He
that
would
showe
a
good
deed
,
let
him
begin
at
Christians
,
for
,
we
are
all
of
one
familie
,
euen
,
of
the
familie
of
Christ
.
I
assure
thee
,
that
name
,
Christian
,
bindes
thee
,
to
show
a
good
deed
to
them
,
that
caries
it
.
It
is
a
sweete
name
,
I
tell
the
more
,
albeit
that
bodie
be
thy
enemie
,
yet
,
that
name
of
Christian
,
in
him
,
bindes
thee
to
loue
and
helpe
him
,
and
do
good
,
for
euill
,
to
him
.
It
is
no
small
obligation
,
binding
euerie
man
,
to
do
good
.
Then
,
he
ads
to
,
and
sayes
,
doe
good
to
all
men
.
To
Christian
,
to
no
Christian
,
to
Iew
,
Gentile
,
Turke
,
Pagane
,
what
euer
he
be
.
Marke
this
.
The
Lord
requyres
,
that
,
this
beneficence
and
liberalitie
to
men
and
wemen
be
extended
to
all
men
in
the
whole
corners
of
the
earth
:
beare
they
the
name
of
men
and
wemen
,
thy
liberalitie
should
ay
extend
to
them
.
Looke
what
reasons
,
Paul
,
Rom
12.
20.
vers.
giues
,
in
recommending
the
same
well
doing
to
our
enemies
.
He
saies
,
If
thy
enemie
thirst
,
giue
him
drinke
,
if
he
hunger
,
giue
him
meate
.
Giue
him
not
it
bitterly
,
with
the
buffet
,
but
,
giue
him
it
with
chearefulnesse
,
and
pray
the
Lord
,
to
mend
him
:
the
reason
is
,
For
,
in
so
doing
,
thou
shalt
heape
coales
on
his
head
:
For
,
if
he
repent
not
,
for
all
thy
doing
good
to
him
,
the
meate
and
drinke
,
thou
giuest
him
shall
be
as
many
firy
coales
on
his
head
.
Another
reason
,
Be
not
ouercome
with
euill
,
but
,
ouercome
euill
with
good
.
He
wins
the
better
,
that
suffers
the
wrong
,
and
renders
good
,
for
euill
,
for
,
at
last
,
he
shall
be
crowned
with
glory
.
The
Lord
bring
vs
to
this
glorie
,
for
Christs
sake
.
To
whom
,
with
the
Father
and
holy
Spirit
be
all
honour
and
glorie
for
euer
.
AMEN
.
THE
XXIV
.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
5.
vers.
16.
17.
16
Reioyce
euermore
.
17
Pray
continuallie
.
THERE
are
three
precepts
heere
,
brethren
,
which
the
Apostle
joines
together
.
The
first
is
the
precept
of
patience
,
in
suffering
wrong
and
not
rendering
euill
for
euill
,
but
,
doing
good
for
euill
.
Of
this
,
we
heard
the
last
day
.
There
is
next
the
precept
of
joy
and
peace
of
conscience
,
in
the
first
wordes
,
we
haue
presentlie
red
,
Last
,
there
is
the
precept
of
prayer
,
seeking
to
God
,
and
thanking
God
,
for
the
benefites
resaued
,
in
the
next
part
of
the
text
.
The
Apostle
Paul
,
not
onely
in
this
place
joines
these
three
together
,
but
,
also
,
in
the
4.
chap.
to
the
Philipp
.
ye
shall
finde
the
same
three
precepts
joined
together
,
howbeit
not
in
this
order
.
he
beginnes
there
,
Patience
,
ioye
and
praier
ioined
together
.
at
joy
,
and
he
sayes
,
reioice
in
the
Lord
alwaies
,
againe
,
I
say
,
reioice
:
then
,
he
commes
to
patience
in
suffering
wrong
,
let
your
patient
minde
,
let
your
moderation
be
knowne
〈◊〉
all
men
:
for
,
the
Lord
is
at
hand
;
And
last
,
he
commes
to
prayer
and
saies
,
be
not
carefull
for
any
thing
,
but
,
in
all
things
let
your
requests
be
showne
to
God
,
in
prayer
and
thankes-giuing
:
Then
,
he
commes
to
peace
of
conscience
again
,
and
the
peace
of
God
,
which
passes
all
vnderstanding
shall
preserue
your
harts
,
&c.
These
three
are
joined
together
:
The
precept
of
patience
,
joy
and
prayer
,
because
these
three
graces
of
God
,
patience
,
joy
and
prayer
are
vnseparable
,
euerie
one
of
them
joined
vnseparably
with
another
:
tak
one
away
,
thou
shalt
not
get
the
other
;
tak
praier
away
,
thou
shalt
not
haue
joy
;
take
joy
away
,
thou
shalt
not
get
patience
in
suffering
.
So
these
three
are
so
vnseparably
lined
together
,
that
,
if
they
be
not
altogether
in
the
hart
of
a
man
,
none
of
them
can
be
in
the
hart
;
and
if
one
be
in
the
hart
,
all
shall
be
in
it
.
Howbeit
patience
be
set
down
first
here
,
yet
,
it
is
not
the
first
grace
,
praier
is
first
;
joy
,
next
,
and
then
,
patience
:
for
,
praier
first
bringes
joy
;
then
,
this
heauenlie
joy
being
broght
forth
and
entertainde
by
praier
,
it
bringes
patience
,
in
suffering
troubles
.
Now
,
brethren
,
what
shal
we
mak
of
this
,
ere
we
come
to
the
words
?
Only
,
this
,
the
graces
of
God
,
which
are
parts
of
our
new-birth
called
Regeneration
are
so
inseparably
locked
together
,
that
,
they
cannot
be
seuered
,
and
therefore
,
he
,
that
would
haue
any
one
of
them
,
let
him
seeke
them
al
;
he
that
would
haue
patience
,
let
him
seeke
joy
;
and
he
that
would
haue
joy
,
let
him
seeke
praier
,
let
him
seeke
them
altogether
;
either
seeke
them
all
and
get
them
all
,
in
some
measure
,
or
,
it
shall
passe
thy
power
to
keepe
any
one
of
them
,
either
keepe
all
,
or
,
want
all
:
this
is
their
nature
,
ye
saw
neuer
a
chaine
so
linked
together
,
as
these
graces
of
regeneration
are
linked
.
It
may
be
,
that
,
a
man
haue
the
outward
showe
of
a
grace
,
but
,
indeed
,
it
shall
passe
his
power
to
haue
a
true
grace
,
except
he
haue
the
whole
graces
of
this
new-birth
,
in
some
measure
.
Many
will
seeme
to
suffer
wrong
,
and
yet
,
they
will
not
haue
the
joy
of
the
holy
Spirit
;
but
,
they
,
that
wants
the
joy
of
the
Spirit
,
albeit
they
seeme
to
suffer
many
wrongs
,
yet
,
they
are
but
hypocrites
.
Therefore
,
seeke
one
,
seeke
all
;
want
one
,
want
all
;
either
haue
all
,
or
,
want
all
.
But
,
to
come
to
the
text
and
speake
of
this
joy
,
Reioice
,
sayes
the
Apostle
,
euermore
.
True
rejoicing
,
or
,
joy
,
is
that
joy
,
that
entertaines
patience
in
suffering
.
Goe
to
experience
and
try
it
.
There
is
none
of
vs
,
that
hes
tasted
of
this
heauenlie
joy
,
but
,
we
will
finde
,
by
experience
,
it
raise
vp
the
hart
of
man
and
woman
aboue
all
these
thinges
earthlie
,
in
some
measure
.
It
raises
vp
the
hart
to
an
higher
kingdome
,
nor
all
the
kingdomes
in
this
earth
,
this
heauenly
joy
raises
vs
vp
,
to
the
kingdome
of
God
.
This
kingdome
of
God
,
saies
the
Apostle
,
Rom.
chap
14.
vers.
17.
Is
peace
and
ioy
in
the
holie
Ghost
.
So
,
that
,
they
,
who
hes
this
joy
,
are
in
another
kingdome
,
as
far
aboue
these
earthly
kingdomes
,
as
the
heauen
is
aboue
the
earth
,
and
by
this
joy
,
they
are
lifted
vp
,
to
heauen
,
and
being
vp
there
,
they
look
downe
to
all
these
things
on
the
earth
,
the
troubles
,
afflictions
and
persecutions
,
as
thogh
they
were
nothing
,
and
thinkes
them
nothing
:
joy
being
in
the
hart
,
it
swallowes
vp
the
heauiest
displeasure
,
that
,
can
be
(
looke
this
by
experience
)
A
little
measure
of
it
in
the
hart
will
swalow
vp
sadnesse
,
suffering
of
wrongs
and
injuries
in
this
world
.
This
world
is
but
a
world
of
suffering
.
In
the
5.
chapter
of
the
Acts
,
verse
41.
ye
see
,
the
Disciples
of
Christ
after
his
ascension
are
drawen
in
,
before
the
Councell
;
there
,
they
are
scourged
,
manassed
,
and
threatned
,
that
they
should
not
speake
in
the
name
of
Christ
.
But
,
what
doe
they
,
when
they
are
dimitted
?
They
go
away
with
joy
:
is
there
matter
of
joy
heere
?
they
are
beatten
,
scourged
and
boasted
,
yet
,
they
goe
away
with
joy
,
reioicing
,
that
,
they
were
counted
worthi●
,
to
suffer
,
for
Christs
sake
.
Brethren
,
if
joy
had
not
swallowed
vp
sadnesse
,
the
Apostles
had
not
rejoyced
.
Reade
the
Psalmes
of
Dauid
,
He
beginnes
with
such
a
sadnesse
in
many
of
them
all
,
that
he
would
appeare
to
be
in
Hell
,
and
ere
the
Psalme
be
ended
,
ye
will
see
,
that
,
he
burstes
out
with
exceeding
great
thankfulnes
.
This
meanes
,
that
,
there
was
a
joy
,
and
an
exceeding
great
heauines
in
the
hart
,
and
there
was
a
battell
betwixt
them
,
and
in
the
end
,
joy
got
the
victorie
and
swallowed
vp
sadnesse
.
But
,
now
,
what
is
this
joy
,
that
he
meanes
of
,
when
he
saies
,
Reioyce
euermo●
.
It
is
no
other
thing
,
but
,
that
,
which
he
calles
in
the
fourth
chapter
to
the
Philippians
,
Description
of
●oy
.
The
peace
of
God
,
that
passes
all
vnderstanding
,
standing
about
the
hart
,
as
a
guard
.
And
to
speake
the
trueth
of
this
,
it
is
the
end
and
crowne
of
all
the
graces
of
God
in
Iesus
Christ
,
it
is
that
end
,
whereto
all
the
graces
of
God
tends
:
and
when
they
come
there
,
they
go
no
further
.
Wherfore
came
Christ
in
the
world
,
but
that
we
should
haue
peace
and
joy
in
conscience
?
Wherefore
died
he
?
that
we
should
haue
joy
.
Wherefore
rose
he
?
that
we
should
haue
joy
in
his
resurrection
.
Wherfore
are
we
all
called
to
be
Christians
?
that
we
shold
rejoice
.
Wherefore
are
our
sins
remitted
?
onely
to
rejoyce
.
This
is
the
end
of
all
,
joy
.
What
is
Heauen
but
joy
?
What
is
life
euerlasting
,
but
joy
vnspeakable
?
What
is
glorie
,
but
joy
?
Paul
joynes
these
two
together
,
joy
and
the
crowne
of
glorie
.
1.
Thess.
chap.
2.
vers
19.
Therefore
,
in
one
word
,
what
is
true
happines
?
nothing
but
joy
,
joy
in
God
,
throgh
Iesus
Christ
.
What
is
any
thing
vnder
Heauen
without
joy
in
the
hart
?
If
a
man
haue
all
the
world
and
all
the
honour
and
riches
of
the
world
,
except
he
haue
joy
in
them
,
what
auaill
they
?
So
,
joy
is
the
blessednesse
of
men
and
women
:
And
therefore
,
when
the
Apostle
bids
vs
rejoice
euermore
,
what
craues
he
,
but
,
that
we
should
prease
euer
forward
to
our
blessednes
and
Heauen
;
begin
thy
blessednes
here
,
or
,
thou
shalt
neuer
get
blessednes
hereafter
Life
euerlasting
begins
here
,
in
a
measure
of
joy
,
that
is
not
persite
,
and
ends
in
the
next
life
,
in
glory
,
which
shall
be
perfited
.
Yet
,
brethren
,
the
nature
of
joy
would
be
better
seene
and
knowen
,
that
men
be
not
deceiued
with
it
.
The
joy
,
that
is
craued
,
of
what
kinde
is
it
?
There
are
sundrie
kindes
of
joy
.
Is
it
a
fleshly
and
carnall
joy
,
〈…〉
that
will
be
in
the
mouthes
of
prophaine
people
;
be
merie
,
eat
,
drinke
.
Is
that
this
joy
?
no
,
no.
When
Paul
bids
thee
rejoyce
,
he
bids
thee
not
passe
the
time
like
the
Epïcurians
,
Eate
,
drinke
and
be
merie
:
The
joy
,
that
he
craues
,
the
nature
thereof
is
not
fleshly
:
but
,
it
is
cleane
,
holie
and
spirituall
.
To
speake
the
trueth
,
it
is
in
the
hart
(
all
joy
is
in
the
hart
of
a
bodïe
)
but
,
it
is
not
so
much
the
joy
,
that
is
of
the
naturall
affection
,
as
it
is
the
motion
of
the
spirit
of
Christ
within
vs
,
vsing
the
affectiones
of
our
hart
as
a
parte
to
reioyce
in
,
when
he
is
dwelling
in
vs
.
When
a
man
reioyces
naturallie
,
it
is
his
heart
,
that
reioyces
,
but
,
this
is
another
kinde
of
reioycing
.
It
is
the
Spirite
of
consolation
,
that
comforts
,
the
Spirite
of
Iesus
,
that
dwelles
in
the
hart
,
and
wakens
vp
the
affection
aboue
nature
,
and
makes
it
,
It
is
〈◊〉
and
〈◊〉
that
was
naturall
,
as
supernaturall
,
it
cannot
be
so
well
tolde
,
as
felt
.
Rom.
chap.
8.
verse
26.
The
Spirite
of
God
requests
for
vs
,
with
sighes
vnspeakable
.
Then
,
the
Spirite
sighes
within
the
heart
.
If
the
Spirite
of
God
be
within
the
heart
,
the
sighe
will
not
be
so
much
the
sighe
of
the
bodie
,
as
of
the
Spirite
of
God
:
〈◊〉
It
is
so
with
that
spirituall
ioy
;
the
ioy
in
the
hart
if
will
not
be
so
much
the
ioy
of
the
heart
,
as
the
ioy
of
the
Spirite
of
God
,
a
ioy
vnspeakable
.
No
,
no
tongue
can
tell
the
greatnesse
of
it
.
And
,
brethren
,
if
there
were
no
more
,
but
,
this
,
that
it
cannot
be
toulde
,
it
telles
you
the
nature
of
it
,
it
is
not
a
naturall
ioy
,
the
naturall
ioy
can
be
all
toulde
.
the
heart
of
man
is
comprehensible
,
and
the
affectiones
of
the
hart
can
be
toulde
,
but
,
the
joy
of
the
Spirite
of
God
is
incomprehensible
.
The
joy
of
the
Spirite
of
God
in
the
heart
of
the
poore
sinner
cannot
be
toulde
by
all
the
Angels
of
Heauen
,
let
be
by
the
tongue
of
man
.
For
,
no
man
can
re●●
the
infinitnesse
of
Gods
Spirite
.
Therefore
,
put
a
difference
betweene
it
and
all
other
ioyes
.
The
property
of
this
ioy
is
here
expressed
,
Properti●
of
this
ioy
,
It
is
continuall
.
it
lastes
euermore
,
it
is
continuall
,
it
alters
not
,
it
is
without
interruption
,
it
is
not
broken
off
▪
prosperitie
will
not
breake
it
,
aduersitie
will
not
breake
it
,
lyfe
will
not
breake
it
,
death
will
not
breake
it
,
it
abydes
,
in
lyfe
,
it
abydes
,
in
death
,
yea
,
euen
,
to
the
verie
poynte
of
death
,
when
it
pleases
the
holie
Spirite
to
worke
,
it
will
be
in
a
greater
measure
in
his
soule
than
,
nor
it
was
in
the
life-tyme
.
When
we
thinke
the
body
should
be
heauiest
and
saddest
,
then
,
it
is
most
joyfull
.
This
earthly
joy
is
soone
broken
off
.
he
is
now
in
joy
:
in
the
twinkling
of
an
eie
,
it
shall
be
broken
off
:
this
houre
glade
,
the
next
houre
,
wo.
Balthazar
was
a
mery
man
when
he
was
prophaning
the
vessels
of
the
Lord
and
banketting
in
the
meane
tyme
of
his
merinesse
came
the
hand
,
writting
vpon
the
wall
and
then
,
he
beginnes
to
shake
,
and
his
countenance
is
changed
with
shuddering
and
shaking
.
〈…〉
.
Ye
heard
in
this
same
chapter
,
when
the
wicked
saies
,
Peace
,
all
things
are
sure
,
then
,
a
sudden
destruction
ouertakes
them
.
So
,
this
worldly
joy
is
ay
interrupted
,
it
is
ay
turned
in
sorrow
;
if
thou
be
content
with
a
worldly
joy
proceeding
of
a
worldly
thing
,
(
if
it
were
all
the
kingdomes
of
the
earth
)
thy
joy
shall
be
turned
in
a
weeping
for
euer
;
but
,
the
spirituall
joy
is
continuall
without
interruption
.
Then
,
if
this
be
the
nature
of
it
,
it
is
spirituall
,
it
is
cleane
and
pure
,
heauenly
,
not
rude
,
fleshly
,
nor
,
earthly
.
If
this
be
the
property
of
it
,
Matter
of
spirituall
ioy
.
it
continues
ay
(
for
,
this
propertie
must
follow
on
the
nature
of
it
,
a
spirituall
thing
must
euer
abide
)
What
can
be
the
matter
of
it
?
there
must
be
some
cause
of
this
joy
.
No
joy
,
but
there
must
be
some
cause
and
matter
,
that
moues
it
.
Then
,
what
is
the
matter
of
it
?
There
are
two
sorts
of
things
in
the
world
,
that
wakens
vp
joy
in
the
heart
of
man
.
The
first
is
earthly
things
;
ye
know
the
things
,
worldlie
honor
,
riches
,
they
waken
vp
joy
in
the
hart
:
Another
sort
is
called
spritual
,
heuenly
,
clean
.
There
is
no
other
,
but
,
these
two
,
either
things
heuenly
,
or
earthlie
,
to
cause
men
to
rejoyce
.
Then
,
are
these
earthly
things
the
matter
of
this
spirituall
joy
he
speaks
of
?
Examine
the
nature
of
it
,
it
is
spirituall
,
it
is
the
joy
of
Christ
.
Will
these
worldly
things
,
if
there
be
no
further
consideration
of
them
,
cause
the
Spirit
of
Christ
rejoyce
within
thee
?
Will
a
kingdome
make
Christes
Spirit
within
the
hart
of
a
man
,
to
rejoyce
,
if
there
be
nothing
more
,
but
,
as
it
is
a
worldly
kingdome
?
No
,
I
say
,
they
will
not
be
the
matter
of
this
joy
:
looke
to
these
worldly
things
how
thou
resauest
them
,
if
they
be
not
resaued
out
of
Gods
hand
as
arlespennies
of
heauenlie
thinges
,
and
tokens
of
better
benefites
and
of
life
euerlasting
,
they
shall
neuer
make
the
Spirit
of
Christ
to
reioyce
in
thee
.
Thy
hart
may
be
blyth
for
worldly
thinges
,
because
thou
art
an
earthly
bodie
.
A
King
may
rejoyce
in
a
kingdome
,
&c.
but
,
if
they
be
not
taine
out
of
Gods
handes
,
as
arlespennies
of
heauenly
and
spirituall
benefites
,
the
Spirite
of
Christ
shall
not
rejoice
in
thee
.
Take
heed
,
if
it
wer
but
a
morsell
of
meate
,
if
thou
take
it
out
of
Gods
hand
,
as
a
token
of
that
heauenly
food
to
life
euerlasting
,
the
Spirit
of
Christ
shall
rejoyce
in
thee
.
Therefore
,
be
neuer
content
of
earthly
things
,
as
earthlie
things
onely
,
nor
,
of
the
naturall
joy
of
the
hart
of
man
.
A
sow
hes
a
naturall
joy
,
〈◊〉
in
filling
the
bellie
.
No
beast
in
the
field
,
but
it
hes
a
sensuall
joy
in
the
selfe
,
by
nature
,
in
the
foode
thereof
.
Fy
on
thee
,
that
cannot
haue
more
joy
,
nor
a
beast
.
Thou
art
made
for
Heauen
and
not
for
Kingdomes
here
:
Therefore
,
rejoyce
in
heauenly
thinges
;
and
I
say
,
the
Kow
and
other
beasts
are
better
,
nor
thou
,
if
thou
rejoyce
not
with
that
heauenly
joy
,
for
the
kingdome
prepared
for
thee
,
in
Iesus
Christ
.
Woe
to
thee
,
that
hes
not
the
joy
,
that
proceeds
of
the
Spirit
of
Iesus
.
Againe
,
this
joy
lasts
euermore
,
it
is
continual
,
it
bides
in
the
night
,
it
bides
in
the
day
,
it
perishes
not
.
These
worldly
things
are
al
perishing
.
He
will
be
a
King
the
day
and
will
be
casten
down
to
morrow
.
He
is
riche
the
day
,
and
will
be
begging
to
morrowe
.
How
can
thinges
changeable
,
be
matter
to
me
of
joy
,
that
standes
euermore
?
No
,
they
cannot
.
If
my
joy
restes
on
earthly
things
,
when
earthly
things
failes
me
,
of
necessity
my
joy
must
faile
me
.
When
the
ground
of
joy
failes
,
my
joy
must
faile
.
Worldly
things
must
faile
,
therefore
,
the
joy
in
worldly
things
must
faile
,
and
specially
,
in
death
:
Either
shall
earthly
things
faile
thee
,
or
,
else
,
thou
shalt
faile
them
;
if
thou
were
a
King
,
thou
must
faile
in
thy
kingdome
,
thou
must
leaue
〈◊〉
;
either
shall
the
worldly
things
be
taine
from
thee
,
or
,
thou
from
them
:
What
Monarch
euer
yet
since
the
beginning
of
the
world
for
al
their
dominions
,
if
they
had
not
God
and
Christ
,
had
euer
a
sparke
of
joy
at
the
houre
of
his
death
?
A
dram
weight
of
this
joy
is
worth
all
the
kingdomes
of
this
earth
;
and
if
thou
hast
gotten
a
little
peece
of
this
joy
,
thinke
it
better
,
nor
thou
wert
made
Monarch
of
all
the
world
.
No
question
,
the
least
peece
of
Christes
graces
and
of
this
regeneration
is
worth
all
the
Kingdomes
of
this
world
.
Euen
so
,
these
earthlie
thinges
cannot
bee
the
matter
of
this
joye
.
Thou
shalt
neuer
get
the
joy
of
the
holy
Spirite
,
if
thou
seeke
it
in
the
world
.
Then
,
wherein
standes
this
joy
?
Paul
4.
chap.
to
the
Philippians
verse
4.
sayes
,
Reioyce
in
the
Lord
.
He
sayes
not
,
rejoyce
in
the
world
,
or
,
kingdomes
of
the
world
,
but
,
he
sayes
,
rejoyce
in
the
Lord
and
in
all
those
graces
,
he
hes
broght
with
him
,
in
remission
of
sins
,
in
life
euerlasting
,
&c.
Take
heed
,
compare
this
joy
with
the
matter
thereof
,
This
joy
is
spiritual
,
Iesus
is
a
Spirit
,
all
his
graces
are
spirituall
.
Then
,
these
two
agrees
very
well
,
a
spirituall
matter
,
a
spirituall
joy
.
Then
,
againe
,
this
joy
is
continuall
,
Christ
is
for
euer
.
Heb.
13.
8.
His
graces
standes
for
euer
.
Al
the
mercies
of
God
in
Christ
are
eternall
and
vnchangeable
.
How
well
then
standes
these
two
,
a
joy
continuall
,
a
matter
continuall
;
a
joy
,
that
is
eternall
;
a
matter
,
that
is
eternall
.
But
,
thou
wilt
say
,
〈…〉
.
albeit
that
matter
of
my
joy
,
Christ
Iesus
neuer
perishes
,
yet
,
we
must
perish
,
and
albeit
he
stand
,
yet
,
we
must
fall
.
No
,
no.
Paul
,
to
the
Rom.
chap.
8.
vers.
35.
saies
,
What
shall
separate
vs
from
the
loue
of
God
,
in
Christ
?
No
,
if
thou
be
once
well
imped
in
him
by
his
Spirite
and
a
lyuely
faith
,
all
the
world
shall
neuer
bring
thee
back
againe
,
thou
shalt
neuer
be
separate
,
heauen
and
earth
shall
first
perishe
,
ere
they
,
who
are
imped
in
Christ
,
be
separate
from
him
,
death
shall
not
separate
them
.
Paul
sayes
,
Christ
is
to
me
both
in
life
and
death
aduantage
.
Philipp
.
chap.
1.
vers.
21.
These
earthly
thinges
may
vantage
thee
in
this
naturall
and
transitory
lyfe
,
〈…〉
.
riches
may
vauntage
thee
in
this
lyfe
,
honour
may
be
pleasant
to
thee
here
,
but
,
when
death
commes
,
then
may
thou
justly
say
,
I
will
get
no
more
vantage
of
my
riches
,
I
will
shake
all
off
me
and
go
naked
to
the
graue
,
but
,
Christ
will
go
to
the
graue
with
me
:
yea
,
euen
,
to
the
resurrection
he
shall
accompany
thee
,
and
then
,
soule
and
body
shall
be
joined
together
,
and
thou
shalt
be
with
him
for
euer
.
In
one
word
,
the
matter
of
this
joy
are
not
earthly
things
,
but
,
spirituall
.
It
is
Christ
and
his
graces
,
that
is
the
ground
of
all
this
joy
,
vntill
thou
come
to
that
lyfe
euerlasting
.
And
this
,
for
the
opening
vp
of
the
words
.
Learne
,
Vse●
then
.
There
are
none
of
vs
,
that
walkes
in
the
light
of
the
Gospell
of
Christ
,
and
hes
taine
the
name
of
Christians
vpon
vs
,
but
we
are
bound
and
oblist
to
rejoyce
,
and
be
glade
,
and
that
,
not
for
one
tyme
onely
,
one
day
,
or
,
one
night
,
or
,
one
yeere
or
,
one
season
,
but
,
euermore
,
and
at
euery
occasion
,
in
prosperitie
,
in
aduersitie
,
in
life
and
death
,
euer
rejoyce
;
and
weulde
ye
know
the
paine
?
all
obligations
are
vnder
some
paine
,
the
paine
of
it
,
is
,
vnder
the
paine
of
banishing
vs
out
of
Gods
Kingdome
,
out
of
heauenly
Ierusalem
.
He
that
would
not
rejoyce
vnder
the
hope
of
heauenly
Ierusalem
must
be
banished
out
thereof
.
Rom.
14.
verse
17.
Gods
Kingdome
in
righteousnesse
and
peace
,
and
ioy
in
the
holy
Ghost
;
if
thou
prease
not
to
rejoyce
in
Christ
and
his
Kingdome
,
in
life
and
death
,
prosperity
and
aduersitie
,
thou
shalt
be
shut
out
of
it
.
I
say
,
they
,
who
neuer
felt
of
this
heauenly
joy
,
and
neuer
rejoyced
in
Christ
,
in
his
Redemption
of
vs
from
sin
,
in
that
life
purchast
to
vs
,
by
his
bloud
,
who
neuer
rejoyces
in
these
,
but
ay
is
glad
when
he
is
exercised
about
these
earthly
things
,
that
man
neuer
yet
saw
Christs
Kingdome
.
And
albeit
he
be
outwardly
in
the
Church
(
the
Church
is
called
the
Kingdome
of
God
,
in
the
Gospell
)
yet
,
indeede
,
he
is
not
one
of
the
Kingdome
,
he
is
going
vp
and
downe
in
company
with
them
of
the
Church
,
but
,
he
was
neuer
in
the
Church
,
for
,
thou
must
be
spiritually
in
it
and
not
bodily
.
And
if
there
be
a
great
sin
in
the
world
,
this
is
one
,
not
to
rejoyce
in
such
a
matter
of
joy
;
God
offers
thee
saluation
in
Christ
;
if
thou
rejoyce
not
therein
,
thou
cannot
doe
a
greater
contempt
to
the
light
of
the
Gospell
,
wherein
life
and
saluation
is
offered
,
no●
a
greater
injury
to
God
,
thou
bereaues
God
of
his
glory
▪
for
,
what
shall
be
the
chiefe
glorifying
of
God
,
but
a
rejoycing
in
his
mercies
,
through
Iesus
Christ
.
Alas
,
what
great
blessednesse
we
defra●d
our selfes
of
,
when
we
rejoyce
not
in
the
worke
of
our
Redemption
.
It
is
wonder
,
what
joy
the
Angels
haue
,
in
looking
in
,
to
this
worke
of
the
Redemption
of
man
.
Peter
,
in
his
1.
Epistle
,
chap.
1.
vers.
12.
sayes
,
The
Angels
desires
to
looke
in
to
this
misterie
.
Were
not
the
Angels
preachers
to
the
shiephirds
,
of
that
joy
and
blessing
,
that
came
to
the
world
?
Luke
chap.
2.
verse
13.
14.
Fy
on
thee
,
Christ
is
come
,
to
redeeme
thee
and
not
the
Angels
,
and
yet
,
they
rejoyce
,
and
wilt
not
thou
rejoyce
?
The
earth
and
heauen
leapes
and
rejoyces
for
the
hearing
of
their
deliuerance
by
Christes
comming
againe
,
and
thou
cannot
rejoyce
,
fy
on
thee
,
When
all
the
dumme
creatures
,
aboue
,
vnder
,
and
about
thee
,
rejoyces
,
and
thou
cannot
rejoyce
.
Waken
vp
that
dead
hart
of
thine
,
and
rejoyce
in
God
,
or
,
else
,
the
spirit
of
sorrow
and
sadnesse
shall
waken
thee
,
that
thou
shalt
weepe
for
euer
.
The
tyme
of
joy
is
pretious
,
if
thou
rejoyce
not
heere
,
thou
shalt
neuer
get
that
joy
in
Heauen
hereafter
.
Now
,
ye
will
say
,
should
we
rejoyce
ay
?
The
wise
man
sayes
,
Ecclest
.
chap.
3.
vers.
4.
〈…〉
.
All
thinges
hes
the
tyme
,
there
is
a
tyme
of
weeping
,
a
tyme
of
laughing
.
How
should
we
ay
be
glad
?
I
aunswere
,
it
is
true
,
there
is
a
tyme
of
mourning
,
and
a
tyme
of
sadnesse
:
and
,
I
trow
,
this
same
verie
tyme
is
the
tyme
of
sadnesse
.
But
,
I
tell
thee
,
againe
,
for
all
this
sadnesse
,
rejoyce
must
thou
,
and
when
thou
art
commanded
to
be
sad
,
for
sin
,
thou
art
commanded
to
rejoyce
in
Christ
,
for
remission
thereof
:
where
nothing
is
in
the
hart
but
sadnesse
,
it
will
bring
a
man
to
dispare
,
Sadnesse
would
euer
be
mingled
with
joy
,
sadnesse
,
for
miserie
,
would
be
mingled
with
joy
,
for
hope
of
reliefe
,
or
,
else
,
the
end
shal
be
dispare
.
And
it
is
wonderfull
,
to
see
the
Spirit
of
Iesus
at
●
tyme
to
worke
joy
and
sadnesse
,
〈…〉
.
how
he
wil
make
the
hart
sigh
,
with
sighes
vnspeakable
,
and
in
that
moment
,
with
that
same
very
sigh
,
that
same
very
Spirite
will
make
the
hart
rejoyce
with
joy
vnspekable
:
Know
ye
not
this
?
This
sadnesse
is
called
contrition
and
brokennes
of
hart
,
it
is
a
sadnesse
wroght
in
the
hart
with
sighes
vnspeakable
,
conjoyned
with
joy
,
that
is
vnspeakable
,
if
it
be
with
faith
in
Iesus
Christ
.
Peter
saies
,
1.
Epist.
1.
cha.
8.
vers
.
Beleuing
in
Iesus
Christ
,
we
reioyce
with
ioy
vnspeakable
and
glorious
.
So
,
when
thou
art
sad
,
haue
thy
eyes
set
vpon
Christ
,
when
thou
art
sad
,
go
from
the
sight
of
men
,
but
go
not
from
the
sight
of
Christ
,
if
thou
wert
in
wildernesse
,
if
Christ
be
in
thy
eies
,
with
sadnesse
,
vnspeakable
joy
shall
be
mingled
.
Then
weeping
is
recommended
,
rejoycing
is
recommended
,
and
we
must
sorrow
while
we
are
here
,
but
looke
,
that
,
Christ
in
thy
sorrowing
be
in
thy
eyes
,
and
that
joy
that
is
mingled
with
sadnesse
,
in
the
end
it
shall
swallow
vp
the
sadnesse
,
life
shall
swallow
vp
death
.
But
ye
will
say
,
the
best
man
and
most
faithfull
will
be
some
tymes
so
easten
downe
,
that
he
cannot
get
a
sparke
of
joy
,
looke
to
it
.
Thou
wilt
say
,
rejoyce
thou
;
he
will
say
,
I
cannot
;
〈…〉
.
I
tell
you
,
if
he
had
all
the
kingdomes
of
the
world
,
he
would
giue
them
for
a
sparke
of
joy
,
the
soule
of
him
will
be
,
as
it
were
,
bea●ten
downe
to
Hell
.
How
then
sayes
he
,
rejoyce
euermore●
how
can
he
bid
this
?
The
answere
is
easie
.
The
Apostle
speakes
of
that
thing
,
that
should
be
indeed
:
it
is
true
,
a
Christian
should
euer
rejoyce
;
and
it
is
as
true
,
at
some
time
,
there
wil
not
appeare
a
spark
of
joy
in
him
.
But
,
I
say
,
if
euer
a
person
hes
gotten
the
Spirit
of
Iesus
,
and
hes
had
this
solide
joy
,
that
person
shall
neuer
altogether
leese
that
sparke
of
comfort
and
joy
.
Yea
,
brethren
,
that
spark
of
comfort
and
joy
will
be
lying
,
as
it
were
,
smored
vnder
an
heap
of
ashes
,
so
,
that
,
it
will
not
be
known
by
the
persons
self
,
in
whom
it
is
,
and
yet
,
it
will
be
lurking
in
this
hart
;
and
in
spite
of
the
deuill
and
the
world
(
that
would
driue
men
to
dispare
)
it
will
break
out
.
Dauid
felt
this
,
when
he
had
angred
the
Spirite
.
and
saies
,
Restore
to
me
thy
spirit
againe
Psal.
51.
vers.
12.
He
had
done
foull
factes
,
adultery
and
murther
,
he
lay
long
in
these
sins
,
yet
the
Spirit
leaues
him
not
,
but
,
abode
in
him
,
and
yet
he
saies
,
restore
to
me
thy
Spirit
;
for
,
yet
,
he
could
scarce
know
,
that
,
he
had
the
Spirit
,
albeit
in
the
meantime
this
Spirit
was
within
him
.
The
Lord
keep
vs
,
from
angering
this
Spirit
;
if
thou
anger
him
,
he
wil
anger
thee
,
and
wil
draw
himself
aside
,
in
such
sort
,
that
thou
wilt
not
know
,
thou
hast
him
;
and
,
in
the
meantime
,
he
will
waken
the
conscience
of
sin
and
make
it
accuse
thee
,
and
as
a
tortor
within
thee
,
to
torment
thee
,
as
if
thou
wert
in
Hell
.
Therefore
,
anger
not
the
Spirit
of
Iesus
.
This
much
for
this
precept
.
Now
,
as
to
the
precept
of
Prayer
,
to
touch
it
shortly
,
When
he
said
,
rejoyce
euermore
.
Then
,
he
saies
,
Pray
continually
.
There
the
third
linke
of
this
chui●e
,
Prayer
.
Praier
,
The
first
,
patience
;
The
second
;
Rejoycing
;
The
third
;
Prayer●
Pray
continuallie
,
saies
he
.
The
Apostle
,
4.
chap.
Philipp.
6.
7.
verses
.
He
drawes
out
the
peace
of
God
,
out
of
Prayer
:
Be
〈◊〉
carefull
in
any
thing
,
but
,
in
all
thinges
let
your
requests
be
showen
vp
to
God
,
by
prayer
and
thankes-giuing
.
Then
,
he
sayes
,
The
peace
of
God
,
that
passes
all
vnderstanding
,
shall
be
a
guard
to
your
my●des
and
consciences
.
As
if
he
had
said
,
when
ye
are
troubled
for
any
worldlie
thing
,
I
tell
you
,
if
ye
can
call
to
God
.
for
all
thinges
that
falles
out
,
ye
shall
get
contentment
;
Gods
,
Spirite
shall
guard
you
in
all
trouble
,
the
peace
of
God
shall
preserue
you
;
what
hast
thou
lost
,
when
thou
hast
lost
the
world
and
gotten
that
heauenly
joy
?
When
thou
hast
gotten
an
heauenly
thing
for
an
earthly
,
what
hast
thou
lost
?
No
,
neuer
man
,
in
the
want
of
an
earthly
thing
praied
to
God
effectually
,
but
,
he
got
confort
,
he
got
that
peace
of
conscience
.
So
,
that
,
if
the
got
not
the
earthly
thing
,
he
got
heauenly
thinges
.
Thou
wilt
finde
such
joy
in
the
hart
,
after
prayer
,
that
it
is
vnspeakable
.
Then
,
it
is
prayer
,
that
fosters
joy
:
For
,
I
tell
you
,
homelines
with
God
in
prayer
,
makes
joy
,
and
keepes
Gods
presence
in
our
eyes
Euer
seeke
from
him
and
euer
speake
to
him
,
and
that
will
keep
the
face
of
Iesus
before
vs
.
Now
,
what
is
it
,
that
keeps
joy
in
the
hart
?
Onely
the
keeping
of
the
face
of
Iesus
in
the
hart
.
When
thou
hast
not
the
face
of
Iesus
,
no
joy
.
Turne
thy
hart
from
the
face
of
Christ
,
and
turne
thy
speache
from
him
,
thou
shalt
haue
no
joy
in
hart
.
Againe
,
turne
thy
hart
to
the
face
of
Iesus
,
hold
thy
hart
before
his
face
,
of
necessitie
thou
shalt
haue
joy
.
Felt
ye
euer
the
spirituall
joy
,
when
ye
felt
not
Christ
in
the
hart
?
Who
euer
felt
comfort
,
that
felt
not
Christ
dwelling
in
their
hart
?
None
.
Therefore
,
Peter
sayes
,
Beleeuing
in
him
.
(
What
is
beleeuing
in
him
,
but
,
keeping
him
in
hart
?
)
were
ioyce
with
ioy
vnspeakbale
.
1.
Epist.
chap.
1.
verse
8.
Would
to
God
this
were
more
,
nor
wordes
.
Our
hart
and
minde
is
so
blinde
and
senslesse
,
that
,
Christ
and
all
his
graces
is
but
wordes
and
winde
,
that
strikes
on
the
eare
.
Seeke
the
solide
feeling
of
Christ
in
the
hart
.
Thinke
it
not
eneugh
,
to
prattle
of
him
and
to
haue
him
in
thy
mouth
,
but
,
seek
to
finde
him
in
thy
hart
.
Thou
shalt
neuer
finde
him
,
if
thou
finde
him
not
in
thy
hart
,
it
is
in
the
hart
,
he
makes
his
residence
;
and
if
he
be
inthy
hart
,
thou
shalt
know
:
for
,
thou
shalt
find
a
sensible
ioy
possessing
thy
hart
and
it
shall
open
thy
mouth
,
to
say
,
dwel
Lord
,
in
my
hart
:
The
Lord
worke
these
things
,
that
they
be
not
words
.
Now
,
brethren
,
there
are
two
sortes
of
praier
.
One
,
in
seeking
to
beg
and
seeke
at
God
,
two
sorts
of
prayer
.
for
,
we
are
all
beggers
.
The
other
is
in
thanking
him
,
when
we
haue
gotten
any
thing
:
Seeking
must
come
of
need
and
necessity
:
a
begger
must
be
a
misterfull
body
,
otherwaies
,
1.
Seeking
he
is
a
shamelesse
begger
.
He
is
shamelesse
,
who
can
stand
before
God
and
seeke
any
thing
,
if
he
haue
no
sense
of
his
need
and
mister
?
Our
neede
and
mister
is
double
.
For
,
we
mister
ay
a
new
grace
,
euery
moment
,
a
new
benefite
:
we
neuer
get
so
many
graces
at
once
,
but
,
euer
there
is
some
new
grace
we
stand
in
need
of
.
God
giues
thee
not
all
benefites
at
once
,
but
he
will
haue
thee
euer
seeking
:
againe
,
when
we
haue
receiued
any
grace
,
we
haue
need
of
a
new
grace
,
to
keepe
it
.
Alas
,
we
are
so
weake
,
that
,
we
cannot
but
lose
the
grace
,
that
,
God
hes
bestowed
on
vs
,
except
the
Lords
hand
follow
on
and
keep
it
in
our
hart
.
There
are
two
needs
of
praier
.
One
need
of
grace
,
another
need
,
to
keep
the
grace
,
we
haue
receiued
.
So
,
there
is
two
sorts
of
begging
:
the
first
is
for
grace
;
the
next
is
for
keeping
of
the
grace
.
Neuer
wearie
to
aske
.
The
Lord
wold
haue
thee
euer
begging
.
Ay
,
say
,
Lord
,
giue
me
.
Then
,
say
,
Lord
keepe
this
grace
,
thou
hast
giuen
me
,
otherwaies
,
I
will
lose
it
.
For
,
I
assure
thee
,
if
the
Lords
hand
be
not
euerie
moment
holding
grace
in
thy
hart
,
thou
art
ay
ready
to
lose
it
.
Therefore
,
the
Apostle
sayes
,
Pray
continually
.
Alas
,
if
we
knew
what
thing
we
are
bound
to
,
we
would
discharge
a
better
duety
to
our
God
,
we
should
not
passe
the
time
in
playing
,
but
,
we
should
pray
continually
.
Ye
will
thinke
it
an
hard
thing
to
be
euer
praying
;
ye
will
say
,
should
we
do
no
other
thing
,
but
,
ay
,
pray
,
should
this
be
our
exercise
continually
?
Take
heed
:
By
praying
,
is
vnderstood
,
not
preceesly
this
outward
forme
of
prayer
,
the
falling
down
on
our
knees
,
the
lifting
vp
of
our
hands
and
eyes
,
so
,
that
we
do
not
another
turne
.
No
,
I
meane
not
so
.
Thou
hast
a
lawfull
vocation
,
go
win
thy
liuing
,
according
to
thy
calling
.
He
that
said
,
Pray
continually
,
The
same
said
,
Go
labour
and
win
thy
liuing
,
otherwaies
,
thou
shalt
not
eat
.
Away
with
Munkries
and
Nunries
.
Then
,
when
continuall
prayer
is
craued
,
no
other
thing
is
craued
,
but
,
that
,
thy
hart
and
minde
be
euer
exercised
on
God
.
Let
thy
hart
and
contemplation
of
thy
mynde
be
euer
on
him
,
be
neuer
so
distracted
with
any
exercise
of
the
world
,
but
,
keep
God
euer
,
in
some
measure
,
before
thy
eyes
,
seeking
his
grace
and
blessing
to
thy
exercise
.
When
thou
art
busiest
in
thy
exercise
,
let
thy
hart
be
seeking
blessing
thereto
.
Paul
saies
,
1.
Cor.
10.
chap.
31.
verse
,
Whether
ye
eat
,
or
,
drinke
,
or
,
what
euer
ye
do
all
to
the
glory
of
God
.
If
I
eat
to
the
glory
of
God
,
my
hart
must
be
blessing
&
thanking
him
for
the
benefit
receiued
,
seeking
a
blessing
of
him
,
that
it
may
doe
me
good
,
desyring
,
also
,
that
heauenly
foode
.
I
tell
thee
,
this
earthly
foode
should
be
nothing
else
to
thee
,
but
,
a
remembrance
of
heauenly
things
,
and
of
Christ
,
that
is
onely
the
foode
of
the
soule
.
Then
,
in
all
thy
exercises
,
euer
hold
thy
hart
on
God
;
let
thy
hart
be
praying
,
when
thy
tongue
is
speaking
of
these
thinges
,
that
concernes
thy
exercise
,
so
,
thy
exercise
shall
be
in
the
Lord
.
The
Apostle
vses
to
say
,
do
this
,
and
do
that
,
in
the
Lord
.
What
means
he
,
but
,
only
,
in
that
doing
thy
hart
shold
be
set
on
the
Lord
?
Ay
enterteine
Gods
Spirit
.
Thinke
not
,
that
,
the
exercising
of
the
hart
on
Christ
shal
hinder
thee
,
in
any
thing
,
in
thy
exercise
.
No
,
but
,
by
the
contrare
,
the
face
of
God
looking
on
thee
it
brings
blessing
;
keep
him
in
thy
eie
and
think
on
him
,
and
so
,
thy
exercise
shall
be
sweete
;
keepe
God
in
thy
eye
,
and
thou
shalt
finde
a
wonderfull
joy
,
and
an
helpe
in
thy
exercise
.
Now
,
I
end
,
with
this
prayer
.
Lord
,
seeing
there
is
no
blessing
but
,
when
we
keep
Iesus
Christ
in
our
eyes
,
Lord
,
grant
,
that
,
the
face
of
Christ
go
neuer
out
of
our
eyes
let
neuer
the
remembrance
of
Iesus
depart
from
vs
.
To
this
Christ
,
be
honour
and
glorie
,
for
euer
.
AMEN
.
THE
XXV
.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
5.
vers.
18.
19.
18
In
all
thinges
giue
thankes
for
this
is
the
will
of
God
in
Christ
Iesus
,
toward
you
?
19
Quench
not
the
Spirit
.
THE
last
part
of
this
Epistle
(
Brethren
)
which
we
haue
in
hand
presently
,
stands
in
an
exhortation
to
an
holie
lyfe
and
conuersation
worthie
of
the
Lord
Iesus
Christ
.
The
last
day
,
we
shew
you
,
there
are
three
preceptes
joyned
together
;
the
precepte
of
patience
,
to
beare
wrong
and
injuries
in
this
worlde
patientlie
,
and
not
to
rander
euill
for
euill
,
as
we
are
bent
by
nature
,
but
,
to
do
good
for
euill
.
Then
next
,
the
precept
of
joy
,
the
inward
joy
,
and
peace
of
soule
and
conscience
,
that
passes
all
vnderstanding
that
,
euermore
we
shold
rejoyce
.
And
last
,
the
precept
of
prayer
,
which
standes
in
two
partes
,
the
one
,
in
seeking
at
the
hands
of
God
;
the
other
,
in
thanking
him
,
for
the
grace
receiued
at
his
handes
.
We
shew
you
that
conjunction
that
is
among
these
graces
,
patience
,
joy
and
prayer
,
patience
is
the
effect
of
joy
,
and
the
inward
joy
that
is
heauenly
and
spirituall
is
the
meane
to
enterteine
patience
,
and
to
make
a
man
beare
patiently
the
wrongs
he
suffers
in
this
present
world
▪
for
,
in
a
maner
,
it
rauishes
him
vp
aboue
the
world
and
all
thinges
in
the
world
,
and
makes
him
to
looke
ouer
all
these
earthly
thinges
and
injuries
that
falles
out
in
the
world
,
as
though
they
were
not
,
and
,
in
some
measure
,
he
hes
his
contemplation
with
God
,
in
Heauen
.
So
,
that
,
the
joy
he
hes
will
swallow
vp
all
these
earthly
troubles
,
and
the
life
of
God
in
him
will
swallow
vp
mortalitie
and
death
.
Againe
,
praier
is
the
meane
to
enterteine
that
joy
we
haue
with
God
,
for
,
it
keeps
Gods
presence
and
the
face
of
Iesus
in
our
sight
,
and
the
face
of
Iesus
is
so
joyfull
,
as
no
tongue
can
tell
:
For
,
all
the
light
and
joy
we
haue
in
our
harts
proceedes
from
the
face
of
Iesus
,
and
from
the
face
of
God
in
Christ
,
and
then
,
it
shynes
on
vs
.
And
this
face
of
Iesus
it
shines
in
the
Gospell
.
And
therefore
,
blessed
were
we
,
if
we
could
looke
euer
in
the
mirrour
of
the
Gospell
,
where
we
shall
get
this
light
and
the
face
of
Christ
,
that
makes
vs
rejoyce
:
it
appeares
in
a
mirrour
now
,
but
,
we
shall
see
him
face
to
face
,
when
the
body
of
Iesus
shall
be
perfect
;
all
is
but
a
beginning
now
,
that
,
we
haue
here
,
he
is
far
from
vs
,
and
al
the
sight
we
haue
of
him
is
but
a
blenke
;
let
euery
one
looke
to
experience
;
there
are
so
many
thinges
goes
in
betweene
vs
and
him
,
that
we
can
skarcely
keepe
his
face
,
in
the
which
standes
our
joy
.
Alwaies
,
it
is
prayer
,
that
enterteines
this
presence
of
God
;
looke
to
it
by
experience
,
take
away
prayer
that
men
pray
not
to
God
,
take
away
mediatation
and
thanking
of
God
,
take
away
this
communing
with
God
,
it
shall
passe
thy
power
,
to
haue
any
presence
of
him
,
and
without
his
presence
,
no
joy
in
him
.
Then
,
shortly
,
to
come
to
the
matter
in
hand
:
This
prayer
consistes
in
two
parter
.
In
asking
and
seeking
at
him
,
according
to
the
needs
and
misters
we
haue
,
we
are
ful
of
wants
and
misters
.
There
is
none
of
vs
all
,
from
the
greatest
to
the
lowest
,
from
the
King
to
the
begger
but
great
is
the
need
we
haue
;
so
,
euery
one
of
vs
hes
need
to
be
begging
:
neuer
was
there
a
begger
at
our
doore
,
that
hes
so
great
neede
to
beg
,
as
we
haue
neede
to
beg
at
Gods
hand
:
beg
things
spirituall
and
things
temporall
;
things
for
this
life
,
things
for
the
life
to
come
;
for
,
if
we
beg
not
,
we
shall
die
for
hunger
and
plaine
want
of
grace
,
and
we
shall
,
not
onely
lose
this
lyfe
present
,
but
a
better
life
,
life
euerlasting
.
The
next
part
of
Praier
is
thanksgiuing
;
we
spoke
the
last
day
of
seeking
.
Now
,
this
day
,
first
,
in
this
text
,
we
haue
red
,
we
haue
to
speak
of
thanksgiuing
which
we
should
rander
to
God
.
The
wordes
are
.
In
all
thinges
giue
thankes
;
for
,
this
is
the
will
of
God
.
When
he
hes
said
,
pray
continuallie
,
immediatlie
he
subjoynes
,
in
all
thinges
giue
thankes
.
Marke
it
.
So
he
joynes
these
two
together
,
Sec.
part
of
prayer
;
thanksgiuing
.
Prayer
,
or
,
asking
at
God
,
and
then
,
thanking
of
him
.
Brethren
,
I
see
,
not
onely
in
this
present
text
these
two
thinges
,
Prayer
and
thankesgiuing
joyned
together
,
but
,
in
sundrie
other
places
,
Philippi
.
chap.
4.
verse
6.
Be
not
carefull
for
any
thing
,
but
,
in
euerie
thing
let
your
requestes
bee
showen
foorth
to
God
by
prayer
and
supplication
with
thankesgiuing
.
To
the
Colossians
4
chap.
2.
verse
,
Continue
,
sayes
he
,
in
prayer
and
watching
,
with
thankesgiuing
.
there
,
they
are
conjoyned
:
Seking
&
thanksgiuing
,
euer
ioined
together
.
the
one
of
these
should
not
be
seuered
from
the
other
;
Prayer
should
not
be
seuered
from
thanksgiuing
,
thanksgiuing
should
not
be
seuered
from
prayer
.
The
neede
and
necessity
we
haue
in
this
world
,
that
mooues
vs
to
prayer
,
is
not
so
great
,
but
,
euer
there
is
matter
of
thanksgiuing
to
God
,
for
the
graces
that
is
giuen
euery
moment
of
our
lyfe
,
day
and
night
:
For
,
there
are
none
of
vs
,
but
we
haue
experimented
,
in
some
measure
,
the
bountifulnesse
of
our
louing
God
;
who
dare
say
otherwaies
,
but
in
the
greatest
strate
,
that
euer
he
was
in
,
he
●and
by
experience
of
the
mercy
of
God
,
a
measure
of
grace
,
for
reliefe
?
Alas
,
if
it
wer
no
more
,
but
this
grace
;
in
thy
need
,
to
get
grace
to
seek
grace
,
it
is
a
speciall
grace
;
thou
art
oblist
to
thanke
God
,
for
that
grace
,
thou
getst
,
to
beg
grace
.
Againe
the
blessing
and
mercy
of
God
is
neuer
showen
on
vs
in
such
aboundance
in
this
world
,
but
,
in
the
me
and
〈◊〉
thou
hast
neede
and
mister
,
and
in
the
most
floorishing
estate
,
thou
art
in
,
thou
standest
in
neede
.
The
greatest
Monarch
,
that
is
in
his
greatest
floorishing
,
he
standes
in
neede
;
and
therefore
,
as
he
hes
cause
to
thanke
that
God
,
that
hes
exalted
him
,
so
hes
he
cause
,
to
be
a
begger
,
to
seeke
more
:
For
,
there
is
a
Kingdome
,
that
is
aboue
all
Kingdomes
;
a
glorie
,
aboue
all
this
glorie
;
riches
,
aboue
all
these
riches
;
a
pleasure
,
aboue
all
earthlie
pleasure
;
so
,
as
long
as
thou
art
not
come
to
this
hight
;
yet
,
beg
,
for
,
none
shall
come
to
that
hight
,
neyther
King
,
nor
,
Monarch
shall
come
there
,
but
,
by
continuall
begging
.
Ye
see
Dauid
,
in
his
Psalmes
,
he
prayes
and
askes
,
when
he
is
in
neede
and
in
his
necessitie
.
But
,
at
that
same
very
tyme
,
he
also
thankes
:
Ye
see
,
he
will
begin
a
Psalme
with
great
heauinesse
of
hart
,
but
,
ere
he
come
to
the
end
,
ye
will
see
,
in
that
same
Psalme
,
how
he
will
rejoce
,
and
with
joy
he
will
thanke
.
Then
,
looke
Paul
,
in
the
beginning
of
all
his
Epistles
,
he
commonly
sayes
,
I
thank
God
for
you
;
but
what
more
?
are
ye
in
such
estate
,
that
,
I
need
not
pray
for
you
?
No.
Therefore
,
he
subjoynes
,
euer
praying
for
you
.
As
he
would
say
,
as
I
am
thanking
God
for
you
;
so
,
I
am
a
begger
for
you
.
Brethren
,
learne
to
pray
,
by
example
of
these
old
fathers
,
who
were
better
learned
,
nor
we
.
When
thou
seekest
any
thing
at
God
,
thanke
him
also
;
there
is
not
a
more
forcible
argument
to
God
,
to
mooue
God
to
graunt
any
thing
,
nor
to
thanke
him
:
I
cannot
knowe
what
tune
a
prayer
can
haue
,
without
thanking
:
For
,
effectuall
prayer
cannot
be
without
thanking
.
To
let
you
see
this
,
in
one
word
.
Read
Rom.
chap.
8.
verse
36.
and
there
,
ye
shall
finde
,
that
,
the
Spirit
of
Iesus
interceedes
for
vs
.
Well
,
if
the
Spirit
of
Iesus
raise
vp
in
the
hart
sighes
,
and
furnishes
thee
prayer
,
it
shall
not
be
without
thanksgiuing
.
And
if
thy
prayer
be
any
thing
worth
,
it
must
come
from
the
Spirite
of
God
.
Many
will
make
a
forme
of
prayer
,
but
,
without
the
Spirite
,
it
is
but
pra●ling
:
and
therefore
,
their
prayer
is
abho●●nable
.
Therefore
,
enter
neuer
to
prayer
,
but
aske
the
Spirite
of
Iesus
to
pray
with
.
It
is
impossible
to
man
to
open
his
mouth
to
pray
feruentlie
,
except
the
Lord
open
it
by
his
Spirite
.
Dauid
say
in
his
51.
Psalme
,
verse
15.
Lord
,
open
thou
my
mouth
and
then
,
I
shall
preache
thy
praise
.
And
Paul
,
to
the
Corinthians
,
sayes
,
None
can
name
the
name
of
Iesus
and
call
him
Lord
,
but
by
the
holie
Ghost
.
1.
Cor.
12.
chap.
2.
vers.
if
the
Spirit
open
not
thy
mouth
,
thou
may
bable
of
that
glorious
name
,
but
,
to
speake
of
it
to
thy
comfort
,
and
as
thou
should
doe
,
without
the
Spirite
teach
thee
,
it
is
impossible
.
Now
,
to
returne
to
the
matter
.
If
the
prayer
be
any
thing
worth
,
if
the
Spirit
of
Iesus
request
for
vs
with
sighes
vnspeakable
,
then
,
impossible
it
is
,
but
God
must
answere
thee
.
The
Spirit
of
〈…〉
neuer
seeke
any
thing
at
God
,
without
effect
.
If
the
Spirite
〈◊〉
prayer
to
thee
,
it
is
impossible
,
but
thou
must
resaue
an
answere
.
Rom.
chap.
8.
vers.
26.
it
is
said
,
The
spirt
interceeds
with
sighes
vnspeakable
:
And
the
Lord
knowes
the
meaning
of
his
owne
spirite
.
A
man
sighes
not
so
soone
with
the
Spirite
of
God
,
but
,
as
soone
is
the
sigh
conueyed
vp
to
the
presence
of
God
.
And
to
speake
it
plaine
,
the
sigh
touches
not
the
hart
of
man
so
soone
,
but
,
as
soone
it
touches
the
hart
of
God
;
so
,
of
necessitie
he
must
receiue
an
answere
.
The
very
prayer
makes
a
way
and
accesse
to
the
presence
of
God
.
And
brethren
,
all
the
joy
in
this
world
is
in
that
sight
and
presence
of
God
.
Thou
neuer
knew
what
joy
was
,
that
neuer
got
a
sight
of
God
,
in
Christ
.
Then
,
what
must
joy
bring
out
?
(
Prayer
to
God
gets
Gods
presence
,
the
presence
bringes
joy
)
What
must
joy
bring
out
?
Of
necessitie
,
an
hart
,
that
rejoyces
,
must
burst
out
in
thankfulnesse
.
If
the
hart
rejoyce
,
the
mouth
must
be
opened
to
thanke
.
Go
to
experience
.
Your
harts
was
neuer
touched
with
joy
,
but
,
either
hart
,
or
,
mouth
bursted
out
in
thanking
.
Ioy
cannot
be
without
thanking
,
and
the
proper
effect
of
joy
it
thankfulnesse
.
Then
,
ye
see
,
neither
should
these
two
,
Prayer
and
thankfulnesse
be
seuered
one
from
another
,
neither
can
they
be
seuered
.
It
may
be
,
our
Spirit
will
make
vs
pray
and
vtter
not
thankes-giuing
;
but
,
all
that
is
partling
and
vttering
of
griefe
,
and
not
prayer
;
but
,
the
Spirit
of
God
prayes
not
without
thanking
God
,
and
againe
,
he
thankes
not
,
without
prayer
.
Now
,
to
go
forward
.
I
haue
made
you
see
how
these
two
goes
together
.
But
,
to
come
neerer
the
purpose
:
We
said
,
whatsoeuer
forte
of
prayer
it
be
,
whether
it
be
asking
or
thanking
,
it
serues
to
bring
out
joy
,
all
tendes
to
joy
;
for
,
in
joy
is
our
blessednesse
:
I
●ould
you
the
last
day
,
the
blessednesse
of
man
is
in
rejoycing
in
God
.
So
,
that
,
he
who
hes
not
that
spirituall
joy
,
hes
no
blessednesse
,
if
they
had
al
the
world
.
Then
,
we
see
,
prayer
bringes
joy
,
asking
bringes
joy
,
so
,
also
,
we
see
,
thanking
bringes
joy
,
thanking
of
God
rises
on
joy
,
thanking
of
God
ends
in
joy
,
thanking
of
God
standes
in
the
midst
.
Prayer
will
begin
with
sorrow
,
and
it
ends
in
joy
,
vpon
this
joy
commes
thanking
,
vpon
thanking
commes
joy
againe
.
So
,
all
endes
in
joy
.
Would
ye
haue
this
out
of
the
Scripture
?
in
that
4.
Philipp
.
verse
7.
drawes
not
Paul
that
peace
of
God
,
that
passes
all
vnderstanding
,
our
of
prayer
and
thanksgiuing
?
In
all
things
,
let
your
requests
be
show●n
to
God
with
prayer
and
supplication
,
with
thankesgiuing
.
Then
,
he
subjoines
,
when
ye
haue
prayed
and
thanked
,
that
peace
,
sayes
he
,
that
passes
all
vnderstanding
,
shall
guard
your
mindes
in
Christ
.
Then
,
peace
rises
on
these
two
groundes
,
prayer
and
thanksgiuing
to
God
.
So
,
thanking
brings
joy
,
aswell
as
prayer
.
To
go
forward
in
the
words
.
Thank
him
,
sayes
he
,
in
all
things
.
As
he
would
say
,
in
all
thinges
,
that
are
incident
and
falles
out
in
the
world
,
thanke
him
.
As
all
is
matter
of
joy
,
Prosperity
and
aduersitie
;
well
,
woe
;
life
,
death
;
so
,
let
all
be
matter
of
thanking
,
what
euer
he
sends
,
thanke
him
.
Is
it
a
great
matter
,
to
thanke
him
in
prosperitie
,
when
thinges
goes
well
with
thee
?
But
,
I
say
,
thou
hast
not
the
grace
of
thanksgiuing
,
except
thou
can
thanke
him
aswell
in
aduersitie
,
as
prosperity
,
aswell
in
death
,
as
in
life
.
Then
,
I
see
,
these
three
thinges
,
joy
,
prayer
and
thanking
,
they
haue
a
common
propertie
,
which
is
continuance
,
without
intermission
,
in
all
maner
of
thinges
,
in
prosperitie
,
in
aduersitie
,
in
well
,
in
woe
,
in
life
,
in
death
rejoyce
euermore
;
in
prosperitie
,
in
aduersitie
,
in
well
,
in
woe
,
in
life
,
in
death
,
pray
euer
.
And
last
,
in
prosperitie
,
in
aduersitie
,
in
well
,
in
woe
,
in
life
,
in
death
,
in
all
thinges
thanke
him
:
Will
ye
go
through
them
.
As
for
joy
,
thy
estate
can
not
be
so
euill
in
the
world
,
if
thou
be
in
Christ
,
but
thou
hast
matter
of
ioy
:
Then
,
againe
,
were
thy
estate
in
this
world
neuer
so
good
,
yet
,
thou
hast
neede
to
pray
;
for
,
so
long
as
thou
remainst
here
,
thou
getst
not
all
graces
:
And
last
,
if
thy
estate
were
neuer
so
miserable
,
yet
,
if
thou
haue
a
grip
of
Christ
,
thou
hast
matter
to
thanke
God
▪
Then
,
if
this
be
true
,
hes
not
the
Apostle
said
well
?
Reioyce
euermore
.
Then
pray
continually
,
then
,
in
all
thinges
giue
thankes
to
God
:
Let
not
therefore
these
thinges
be
words
onely
,
but
,
practise
them
in
lyfe
.
There
is
none
of
vs
,
but
we
haue
matter
to
practise
our
ioy
.
Who
are
in
such
a
misery
,
but
they
haue
some
matter
of
ioy
;
yea
,
there
are
none
of
vs
,
but
we
haue
cause
,
to
vse
all
these
preceptes
;
Rejoice
euermore
;
pray
continually
;
and
in
all
things
giue
thankes
.
Now
,
to
come
to
the
reason
,
in
the
next
wordes
.
For
,
this
is
the
will
of
God
.
In
all
thinges
,
in
prosperitie
,
in
aduersitie
,
thanke
him
.
Wherefore
?
Because
it
is
Gods
will
,
that
,
ye
should
thanke
him
,
aswell
in
aduersitie
,
as
in
prosperitie
;
in
death
,
aswell
as
in
life
,
it
is
his
will
,
rest
on
his
will
.
Yet
,
brethren
,
to
speake
one
word
of
this
will
(
I
haue
spoken
of
it
sundrie
tymes
before
)
I
say
,
and
the
Scripture
sayes
,
The
onely
light
of
this
world
is
Gods
will
.
Gods
wil
,
the
onely
thinge
to
be
known
,
&
the
only
rule
of
our
actions
.
And
I
say
,
the
onely
knowledge
and
wisdome
,
that
a
man
can
haue
in
this
world
,
is
to
knowe
what
is
Gods
will
.
Fy
on
all
the
knowledge
and
wisdome
of
men
in
this
world
,
if
they
knowe
not
this
.
He
will
start
vp
,
and
he
will
be
called
a
wise
man
.
All
the
Philosophers
would
be
counted
wise
men
:
but
,
which
of
all
the
Philosophers
did
knowe
what
was
Gods
will
?
And
these
two
partes
of
his
will
is
speciallie
●oulds
vs
in
the
Scripturel
First
,
what
we
should
doe
,
that
we
may
serue
him
.
And
then
,
what
he
will
doe
with
vs
.
A
vaine
Philosopher
hee
knowes
much
of
nature
,
but
knowes
he
the
will
of
God
?
Knowes
he
it
not
?
Then
,
he
is
a
plaine
foole
.
Knowes
he
these
thinges
?
Then
,
he
is
a
wyse
man
.
Paul
,
to
the
Ephesians
,
chap.
5.
verse
17.
Be
not
fooles
,
but
vnderstand
what
is
the
will
of
God
.
Then
,
wherein
standes
wisdome
?
To
knowe
what
is
the
will
of
God
.
Who
is
the
foole
?
He
that
knowes
not
,
what
is
the
will
of
God
.
Who
knowes
Gods
will
is
wise
,
and
the
end
shall
proue
it
.
Then
as
the
onely
true
knowledge
and
wisdome
in
this
world
is
to
know
Gods
will
:
so
,
the
onely
〈◊〉
and
square
of
our
life
in
the
world
,
is
the
rule
of
Godds
will
.
There
are
two
thinges
,
we
haue
to
seeke
,
knowledge
and
action
.
Would
thou
haue
knowledge
?
Know
Gods
will
.
Would
thou
haue
action
and
do
any
thing
that
would
merite
any
commendation
?
Do
according
to
Gods
will
.
The
rule
,
of
all
actions
that
is
truely
commendable
in
Gods
sight
is
his
will
:
for
,
that
man
who
hes
the
commendation
of
God
,
is
onely
the
man
,
that
should
be
commended
;
do
any
thing
because
God
hes
willed
thee
to
do
it
;
go
not
to
thy
,
own
will
▪
for
,
thou
do
,
thy
wil
&
maners
not
being
agreable
with
Gods
wil
,
shall
lead
thee
to
Hel.
Then
,
do
nothing
,
but
,
according
to
Gods
will
.
First
,
know
what
is
Gods
wil
,
and
then
,
do
nothing
for
al
the
world
,
but
,
that
,
which
is
agreable
thereto
.
If
thou
doest
thy
own
will
,
or
,
the
will
of
any
man
,
looke
,
that
,
it
be
conformable
to
Gods
will
and
so
,
do
it
,
otherwaies
,
not
,
and
then
,
do
it
,
because
it
is
the
will
of
God
,
and
not
because
it
is
the
will
of
man
.
Then
,
see
ye
not
,
how
graue
an
argument
,
the
Apostle
sets
downe
,
knowing
it
is
Gods
will
,
that
,
we
should
thank
him
ay
,
should
we
not
repose
on
his
will
?
It
is
Gods
will
,
which
is
the
onely
light
and
rule
of
all
actiones
.
Whosoeuer
knowes
his
will
,
they
haue
a
faire
light
in
all
their
actiones
.
A
man
will
neuer
wander
wrong
,
who
hes
such
a
light
before
his
eyes
.
If
thou
see
,
that
,
it
be
Gods
will
that
thou
goe
through
wildernesse
,
through
darknesse
,
yea
,
through
Hel
,
obey
his
will
and
take
journey
,
and
I
promise
thee
,
thou
shalt
finde
the
fairest
outgait
,
that
euer
was
.
Count
not
of
the
way
,
if
thou
haue
the
light
of
the
will
of
God
before
:
It
is
not
possible
,
that
,
Hell
shall
preuaile
against
that
bodie
,
that
settes
the
selfe
to
pleasure
God
.
Well
is
him
,
that
sets
himselfe
to
pleasure
him
,
who
is
Lord
ouer
all
,
and
who
onely
is
able
to
pleasure
vs
all
.
The
world
shall
not
pleasure
thee
,
if
God
pleasure
the
not
.
What
matter
to
displease
all
the
world
,
if
we
set
our selues
to
please
him
.
Marke
,
further
,
he
sayes
,
It
is
the
will
of
God
,
towardes
you
.
This
is
a
speciall
will
,
that
concornes
all
Christians
,
not
a
generall
will
,
concerning
the
world
,
but
,
a
speciall
will
,
concerning
you
,
that
are
Christians
,
who
hes
giuen
your
names
to
Christ
,
and
are
translated
from
this
world
,
that
ye
thanke
him
,
in
prosperitie
and
aduersitie
,
in
well
and
woe
,
there
is
the
meaning
.
Then
,
ye
see
,
in
this
place
,
a
speciall
,
will
of
God
concerning
this
calling
we
stand
in
,
and
the
speciall
,
will
of
God
,
concerning
vs
Christians
,
is
,
that
we
thanke
him
:
Christian
men
and
wemen
are
most
debtfull
to
thanke
him
,
and
ought
,
aboue
all
creatures
,
to
thanke
him
:
Fy
on
thee
,
that
will
take
the
name
of
Christ
on
thee
and
not
thanke
him
.
Thanke
him
in
all
things
,
he
can
lay
before
thee
.
It
is
his
will
,
that
thou
thanke
him
,
at
least
,
striue
to
thanke
him
for
well
and
woe
,
prosperity
and
aduersity
,
for
death
,
aswell
,
as
life
.
As
for
other
men
,
Iewes
,
Turkes
and
Pagans
,
&c.
that
are
not
Christians
,
God
craues
not
this
thanksgiuing
at
them
.
A
maruelous
thing
.
The
Turke
he
hes
the
glory
and
wealth
of
the
world
,
and
yet
the
Lord
sayes
,
I
will
haue
no
thankes
of
thee
,
neither
in
well
,
nor
in
woe
,
because
thou
art
not
in
Christ
,
all
my
glory
is
in
Christ
,
all
the
seruice
I
craue
in
the
world
is
in
Christ
.
So
,
the
pratling
of
the
Turke
and
Iew
,
that
makes
them
to
thanke
God
,
is
all
but
vanitie
,
he
craues
it
not
of
them
.
O
,
how
great
a
honour
is
it
,
to
call
a
man
to
thanke
and
to
serue
him
.
No
,
neuer
King
got
such
great
honour
,
as
we
get
,
when
we
are
called
to
thanke
and
to
serue
that
King
of
Kings
,
all
our
glory
standes
in
seruing
and
making
homage
to
God
;
so
blessed
are
they
that
are
called
to
this
honour
,
through
Iesus
Christ
.
Therefore
,
he
sayes
,
through
Christ
,
meaning
,
that
,
in
Christ
is
the
matter
of
all
thanksgiuing
.
There
is
matter
in
Christ
,
of
all
thanksgiuing
.
In
well
and
woe
,
Christ
is
to
me
aduantage
,
both
in
lyfe
and
death
▪
sayes
Paul
.
If
thou
hast
aduantage
in
death
,
why
should
not
thou
thanke
him
?
In
one
word
,
where
Christ
is
,
there
is
matter
of
thanksgiuing
to
God
,
in
the
greatest
misery
we
can
be
in
the
world
.
Againe
,
where
Christ
is
not
and
who
are
not
in
him
,
as
members
of
that
glorious
body
,
ioyned
in
society
with
that
glorious
head
,
if
they
had
all
this
broad
world
,
they
haue
no
cause
to
be
merie
,
nor
to
thanke
,
no
,
to
open
their
mouth
to
praise
.
And
to
speak
the
trueth
,
they
cannot
be
merie
.
They
may
laugh
,
but
,
the
true
ioy
is
in
God
,
he
is
the
Lord
of
ioy
;
a
man
may
well
laugh
,
but
,
he
can
haue
no
true
ioy
,
except
he
haue
Iesus
in
his
hart
.
That
man
in
aduersitie
and
in
the
point
of
death
will
laugh
more
sweetly
and
vtter
greater
ioy
,
nor
the
greatest
worldly
man
in
the
midst
of
his
prosperitie
.
So
,
I
say
,
and
I
command
thee
,
looke
,
that
,
thou
reioice
not
,
without
Christ
;
I
say
,
to
all
men
,
reioyce
not
,
but
,
be
sad
,
if
thou
hast
not
Christ
.
The
Lord
hes
not
ordeined
thee
to
be
glad
,
it
is
his
will
,
onely
that
they
,
that
are
in
Christ
,
reioyce
,
and
be
neuer
glad
vntill
thou
get
Christ
.
I
counsell
you
,
if
ye
had
all
the
world
,
if
ye
find
not
Christ
in
the
hart
be
,
neuer
glad
.
What
matter
hast
thou
to
be
glad
,
when
the
great
God
turnes
his
back
on
thee
?
It
may
be
,
he
will
cast
a
kingdome
to
thee
ouer
his
shoulder
,
as
it
were
a
bone
casten
to
a
dog
,
what
is
that
to
thee
,
if
thou
get
not
his
ioyfull
presence
?
Read
Dauid
,
in
all
his
Psalmes
,
he
was
neuer
glad
,
but
,
when
he
had
the
presence
of
God
.
Now
,
I
come
to
the
next
precept
.
Quench
not
the
spirit
.
The
wordes
are
few
,
but
,
they
conteyne
great
matter
.
Quench
not
the
spirit
,
put
not
out
the
holy
Spirit
of
Christ
.
Take
heed
.
He
●es
bene
speaking
before
of
the
graces
of
God
.
What
is
patience
in
suffering
wrong
?
What
is
joy
?
What
is
thankfulnesse
,
but
the
graces
of
the
Spirit
?
He
hes
beene
before
speaking
of
his
graces
and
recommending
them
to
thee
.
Now
he
commes
to
that
glorious
person
himselfe
,
who
is
the
giuer
and
worker
of
all
these
graces
,
of
Patience
,
of
Joy
,
of
Prayer
and
Thanks-giuing
.
The
holie
Spirit
the
third
person
of
the
Trinitie
that
God
giues
to
me
and
thee
,
if
thou
be
Gods
seruant
.
It
is
vanity
to
think
that
a
true
Christian
man
gettes
onely
the
graces
of
the
Spirit
:
they
get
the
verie
Spirite
.
No
,
it
is
not
the
graces
of
the
Spirite
that
will
dwell
in
the
hart
and
soule
and
bodie
of
a
man
;
no
,
but
the
Spirit
it selfe
.
The
Spirit
will
dwell
as
surelie
within
thy
hart
as
euer
a
man
dwelt
in
an
house
.
That
Comforter
that
Christ
promised
to
his
disciples
when
he
was
going
vp
to
Heauen
,
was
not
the
graces
of
the
Spirit
;
no
,
but
,
the
Spirite
it selfe
to
dwell
in
our
hart
,
and
to
work
it
in
al
the
graces
.
So
,
it
is
not
the
graces
,
but
,
the
spirit
he
speaks
of
,
here
,
when
he
saies
,
quench
not
the
spirit
.
Paul
saies
,
Ephes.
chap
4.
vers.
30
Grieue
not
the
holy
spirit
.
It
is
a
simple
guestning
to
make
thy
guest
sad
,
make
not
the
spirit
of
Christ
sad
:
Paul
saies
in
another
place
,
that
the
spirit
is
giuen
thee
as
an
arlispenny
of
thy
saluation
.
Ephes.
cha.
1.
vers.
14.
Thou
●oses
the
arles-pennie
,
if
thou
make
him
sad
.
But
to
the
wordes
.
The
speache
,
when
he
saies
,
Quenching
of
the
spirit
.
quenche
not
the
Spirit
appeares
to
be
metaphoricall
.
It
is
borrowed
and
not
proper
and
it
is
borrowed
from
a
fyre
or
candle
that
vses
to
giue
light
and
heate
.
Then
if
it
must
not
be
quenched
:
It
must
followe
that
the
Spirite
of
Christ
must
be
a
fyre
within
vs
;
It
must
followe
,
he
must
be
a
light
inlightning
our
soules
as
a
lanterne
and
lampe
of
light
set
vp
within
the
darke
and
dead
soule
,
to
let
the
soule
and
affectiones
haue
light
;
and
the
Spirite
of
Iesus
shynes
within
the
darke
soule
of
a
man
,
as
a
lanterne
shynes
in
a
darke
night
,
and
puttes
out
that
masse
of
darknesse
that
is
in
the
soule
of
man
.
And
therefore
because
it
is
as
a
fyre
,
he
sayes
,
Quench
not
,
And
Paul
to
Timothie
2.
Epistle
chap.
1.
vers.
6.
sayeth
,
stir
vp
or
kindle
the
gift
that
is
in
thee
,
it
is
lyke
a
flamming
fyre
,
the
gift
of
it
is
but
a
light
or
flam
that
commes
from
this
fyre
.
So
he
sayes
,
Stir
vp
,
kindle
vp
the
gift
that
thou
hast
receiued
.
Now
ye
see
by
experience
,
a
fire
or
light
is
two
maner
of
waies
quenched
;
take
me
away
coales
timber
,
or
such
other
matter
to
burne
;
take
me
away
the
nourishment
that
holdes
in
the
fire
,
it
will
die
out
:
Another
way
,
cast
water
on
it
smore
it
,
it
will
also
die
out
,
albeit
ye
take
not
burning
thinges
from
it
.
So
it
is
with
this
heauenly
fire
:
First
draw
me
away
the
meanes
whereby
the
Spirit
is
fostered
,
and
the
fyre
of
the
Spirit
is
holden
in
(
for
as
the
fire
feeds
on
the
subject
,
so
the
fire
of
the
Spirit
feeds
on
the
own
nutriture
and
foode
)
take
me
away
this
foode
of
the
Spirit
,
as
thou
seest
a
fire
die
out
,
so
he
will
die
out
.
Take
me
away
this
word
and
prophecying
,
euen
this
word
preached
,
take
me
away
the
ministrie
,
Mean●
to
〈◊〉
the
spirit
.
in
spyte
of
thy
hart
the
Spirite
shall
die
out
.
The
world
would
faine
haue
this
word
away
,
but
this
is
a
maine
violence
done
to
Iesus
,
to
put
the
light
of
Iesus
out
of
the
hart
:
O
Lord
what
count
shall
there
be
at
that
great
day
for
the
contempt
of
this
word
!
But
is
there
no
more
to
be
had
but
the
hearing
of
this
word
,
to
enterteine
the
Spirit
of
Iesus
?
Yea.
It
will
not
be
the
hearing
only
that
wil
hold
in
the
Spirit
.
Thy
lyfe
must
be
answerable
to
the
word
.
Thou
must
feede
him
with
holy
motions
and
thoughts
within
the
hart
,
feede
him
with
holy
speaches
in
the
mouth
.
Paul
Ephesians
4.
chap.
29.
verse
,
speaking
of
certaine
vyces
to
be
contempned
,
he
meanes
planely
that
rotten
talke
puts
out
the
Spirit
.
Last
,
he
is
fed
within
the
soule
with
holy
actions
,
that
holds
in
the
light
of
Iesus
Spirit
:
As
the
oile
holds
in
the
fire
,
take
away
these
materials
,
the
Spirit
shall
die
within
thee
.
The
other
meane
to
put
him
out
is
not
onely
to
draw
away
from
him
the
matter
he
feeds
on
,
but
to
giue
him
as
it
were
poison
to
feede
on
.
An
harlot
poysons
him
with
an
harlatrous
hart
:
A
murtherer
with
a
bloudie
hart
:
A
blasphemer
with
a
blasphemous
hart
;
we
poyson
him
with
foull
thoughts
in
the
hart
,
foull
speaches
in
the
mouth
,
wicked
actions
in
the
hands
,
this
is
water
to
put
out
the
fire
.
Then
brethren
learne
one
lesson
.
As
euery
one
should
take
heed
to
the
graces
of
the
Spirit
,
to
keepe
patience
joy
,
prayer
,
and
thankfulnesse
continually
(
these
are
the
graces
of
the
spirit
)
So
specially
and
before
all
we
should
take
heed
to
the
work●
of
all
,
the
holy
Ghost
that
dwels
in
our
soules
as
a
temple
.
Take
heed
how
thou
treatst
him
,
what
enterteinment
thou
giuest
him
,
looke
that
thou
treat
him
well
,
doe
euery
thing
thou
thinkest
may
pleasure
him
absteine
from
all
thinges
may
offend
him
.
Set
thy
hart
to
please
him
,
and
let
thy
pleasure
be
in
pleasing
him
,
and
pray
euer
,
Lord
if
thou
hast
giuen
me
thy
Spirit
,
giue
me
grace
to
enterteine
him
that
I
anger
him
not
,
Lord
giue
me
grace
to
doe
all
thinges
to
please
him
,
to
doe
nothing
to
offend
him
.
Alas
if
a
honourable
man
would
come
in
thy
house
and
take
a
nights
ludging
,
thou
would
looke
diligently
that
all
the
house
and
family
were
in
good
order
.
So
hold
thy
bodie
and
soule
in
reuerence
and
order
for
the
holy
Spirits
sake
that
dwels
in
thee
,
otherwaies
he
vvll
not
Iudge
with
thee
.
Murtherer
,
fyle
not
thy
hands
with
bloud
if
thou
would
haue
him
to
dwel
with
thee
.
Paul
sayes
1.
Cor.
chap.
6.
verse
19.
20.
The
Lord
hes
boght
thee
out
of
the
deuils
hands
,
out
of
thy
owne
hands
,
for
thou
would
lose
both
thy
soule
and
thy
body
,
if
it
were
in
thy
hand
.
He
hes
boght
thee
with
the
bloud
of
the
immaculat
Lambe
,
and
to
this
purpose
to
be
a
ludging
of
the
holy
Spirit
to
dwell
in
.
He
is
speaking
to
harlots
,
he
sayes
.
Thou
art
not
thy
own
:
Thou
art
boght
with
a
pryce
.
God
hes
boght
thee
with
the
bloud
of
Christ
to
be
a
temple
of
the
holy
Spirit
.
Where
the
Spirit
ludges
,
there
is
the
Father
and
the
Son
,
the
whol
Trinitie
.
So
in
effect
the
man
boght
with
the
bloud
of
Christ
is
a
ludging
to
the
Trinitie
,
the
Father
,
Son
and
holy
Ghost
.
Alas
,
if
thou
could
looke
to
this
,
for
all
the
world
thou
would
not
destroy
that
ludging
of
God
.
If
once
this
trueth
of
God
could
sinke
in
mens
harts
,
for
all
the
world
they
would
not
quenche
this
Spirit
and
defyle
this
temple
of
God
.
Alas
the
blindnesse
of
men
who
knowes
not
what
estate
they
stand
in
for
want
of
sight
and
attention
,
for
want
of
regarding
of
the
trueth
we
go
to
Hell
.
And
if
euer
thing
was
to
be
deplored
in
this
world
,
this
is
to
be
deplored
that
the
Spirit
of
God
is
abused
;
when
he
commes
to
sanctifie
men
and
wemen
he
gets
villanie
and
wrong
done
to
him
:
they
wold
pollute
him
when
he
commes
to
sanctify
them
.
Indeed
he
is
disludged
of
his
ludging
.
These
murtherers
takes
him
by
violence
,
as
it
were
,
and
with
their
hands
puts
him
out
of
their
hart
by
the
shoulders
.
God
keepe
vs
from
the
sin
against
the
holy
Ghost
.
Goe
thou
on
this
way
ay
conte●ning
the
Spirit
,
thou
shalt
enter
in
this
sin
which
shall
neuer
be
for
giuen
thee
in
this
life
nor
in
the
lyfe
to
come
.
Now
to
speake
of
the
way
how
we
may
know
that
we
haue
this
Spirit
.
These
things
cannot
be
told
by
words
,
thou
must
go
to
experience
and
there
is
none
of
you
that
hes
had
a
taste
of
the
sweetnesse
of
the
Spirit
,
but
ye
will
feill
him
dwell
in
you
;
if
ye
haue
him
,
thou
wilt
knowe
him
aswell
as
euer
thou
knew
any
guest
that
ludged
with
thee
,
for
he
brings
with
him
such
a
faire
light
,
such
a
lyfe
and
joy
,
&c.
that
thou
may
easily
know
him
.
He
commes
in
joy
,
in
prayer
,
in
thanks-giuing
,
thou
wilt
knowe
him
in
these
,
but
thou
wilt
finde
him
in
experience
;
if
thou
growest
in
his
seruice
to
honour
and
reuerence
him
as
he
dwels
in
thee
.
To
treat
him
as
thou
wouldst
treat
a
honorable
man
that
ludges
with
thee
;
he
will
dwell
with
thee
,
but
if
thou
be
●●uggish
in
these
things
,
thou
wilt
finde
he
will
draw
himselfe
to
a
nuke
of
thy
soule
,
as
it
were
,
for
a
tyme
,
thou
wilt
find
him
cease
from
his
working
of
regeneration
within
thee
:
if
thou
cease
to
enterteine
him
by
praier
godlines
in
hart
,
holy
speaches
in
the
mouth
,
holy
actions
in
the
hand
,
he
will
ly
closse
within
thee
for
a
time
and
do
nothing
.
And
then
if
the
man
be
godly
,
he
will
be
●ad
and
sory
:
For
no
ioy
in
the
godly
but
when
he
feeles
the
Spirit
within
him
.
Now
if
when
he
is
not
well
〈◊〉
,
he
depart
:
How
much
more
when
we
striue
,
as
it
were
,
to
poyson
him
,
when
we
bring
vp
euill
motions
in
spite
of
him
,
when
we
fall
out
in
euill
language
in
mouth
,
euill
deeds
in
the
hand
,
shall
he
withdraw
himselfe
and
depart
,
so
that
we
will
finde
no
sense
of
joy
?
When
a
man
failes
to
harlotrie
,
he
smores
the
Spirit
.
As
for
exemple
,
Dauid
,
if
euer
man
felt
the
Spirit
of
Iesus
in
him
,
he
felt
him
;
yet
when
he
fell
to
adulterie
and
murther
the
spirit
lay
so
closse
in
him
that
he
found
him
not
.
Then
he
wakens
,
and
sayes
.
I
haue
bene
sleeping
.
I
find
not
the
joy
that
I
was
wont
,
and
so
he
saies
,
Restore
to
me
thy
spirit
again
.
Psa.
51.
verse
12.
Would
he
haue
said
restore
,
except
he
had
found
the
Spirit
of
God
which
he
had
before
,
withdrawen
in
working
within
him
:
What
shall
I
say
.
No
joy
nor
rest
without
this
Spirit
be
enterteinde
within
vs
.
The
Lord
giue
vs
grace
to
enterteine
him
in
soule
and
bodie
,
in
holy
speaches
,
thoughts
and
deeds
.
To
this
Lord
be
glorie
and
praise
for
euer
.
AMEN
.
THE
XXVI
.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
5.
vers.
20.
21.
22.
23.
20
Despise
not
prophecying
.
21
Try
all
things
,
and
keepe
that
which
is
good
.
22
Abstaine
from
all
appearance
of
euill
.
23
Now
the
very
God
of
peace
sanctifie
you
throughout
:
and
I
pray
God
that
your
whole
spirit
and
soule
and
body
may
be
keept
blamelesse
vnto
the
comming
of
our
Lord
Iesus
Christ
.
IN
this
parte
of
this
Epistle
(
brethren
)
there
are
certaine
exhortations
and
precepts
so
linked
together
,
that
the
next
is
ay
the
cause
and
meane
of
the
former
.
He
beganne
at
Patience
in
suffering
,
and
not
randering
euill
for
euill
,
but
recompencing
good
for
euill
.
Then
he
came
to
joy
.
Rejoyce
euermore
.
Ioy
is
the
meane
and
cause
of
Patience
:
from
joy
he
came
to
Prayer
,
in
asking
that
which
we
neede
at
the
hands
of
God
,
and
in
thanking
him
for
the
grace
and
benefite
receyned
.
Prayer
is
the
meane
that
interteines
joy
in
the
hart
;
from
Prayer
he
came
to
the
Spirit
,
the
holy
Spirit
of
God
who
is
the
worker
of
all
these
graces
in
our
hart
.
The
Spirit
workes
Patience
,
the
Spirit
it
workes
Ioy
,
the
same
Spirit
〈◊〉
vp
the
hart
to
Prayer
and
to
thankfulnesse
.
This
Spirite
the
worker
of
all
grace
in
the
hart
should
not
be
quenched
by
leauing
off
of
well
doing
,
or
by
doing
euill
,
for
both
these
two
quenches
the
Spirit
.
Now
●hortly
to
come
to
ou●
purpose
.
In
the
first
verse
we
we
haue
read
presentlie
.
He
commes
to
the
meane
whereby
the
Spirit
of
Christ
,
the
worker
of
all
graces
with
vs
,
especiallie
is
inter●ind
in
the
soule
and
hart
of
a
man
and
woman
.
And
he
saies
Despise
not
Prophecying
.
The
thing
he
recommends
is
Prophecying
.
To
make
the
words
plaine
to
you
.
By
Prophecying
here
I
vnderstand
not
the
foretelling
of
things
to
come
(
as
there
was
raised
vp
from
tyme
to
tyme
Prophetes
in
the
Church
of
God
that
fortold
either
wel
or
w●
that
was
to
fal
on
the
church
in
the
own
time
)
this
prophecying
was
not
such
foretelling
of
things
to
come
,
it
is
no
other
thing
in
this
place
but
the
opening
vp
of
the
Scripture
:
and
so
this
word
Prophecying
is
taine
in
the
1.
Cor.
14.
chap.
throghout
all
that
chap.
But
he
that
Prophecyes
,
sayes
he
,
he
speakes
to
men
,
to
edifing
,
to
exhortation
and
consolation
.
That
is
,
he
applyes
the
word
of
God
to
the
present
vse
for
the
tyme
:
So
that
if
a
man
needes
to
be
edified
,
he
edifies
;
to
be
comforted
he
comfortes
;
to
be
exhorted
,
the
exhortes
.
So
then
to
make
the
words
plaine
,
`
Despise
not
Prophecying
:
It
is
asmuch
as
he
would
say
,
despise
not
the
preaching
of
the
word
,
despise
not
this
ministrie
whose
calling
is
to
preach
this
word
.
Now
,
brethren
ye
see
heere
among
all
the
meanes
whereby
the
Spirit
of
Christ
is
enterteinde
in
the
hart
of
a
man
,
the
Apostle
makes
a
choise
in
this
place
of
preaching
,
hearing
the
word
of
God
set
downe
in
the
Scripture
opened
vp
and
applyed
to
the
right
vse
.
Certainelie
,
this
is
to
the
great
commendation
of
this
same
visible
ministrie
,
and
of
this
teaching
of
the
word
in
the
presence
of
the
congregation
and
people
of
God
.
Shall
I
tell
you
?
There
is
such
a
necessity
of
the
preaching
of
this
word
(
for
as
base
as
it
semes
to
men
)
that
if
it
be
not
holden
vp
,
farewell
the
Spirit
of
Iesus
Christ
.
If
it
be
not
,
there
shall
not
be
in
the
earth
a
visible
Church
,
for
the
word
preached
is
the
slandart
that
is
holden
vp
on
high
to
the
world
,
that
men
and
women
that
would
be
safe
may
goe
in
vnder
it
and
make
vp
a
Church
.
Take
me
away
this
slandart
,
where
shall
men
goe
to
?
who
shall
knowe
the
Church
?
So
take
me
away
this
outward
preaching
of
the
word
vnto
the
which
men
should
resort
to
seeke
saluation
,
no
Church
.
Will
men
goe
to
experience
(
I
shall
but
touch
it
)
there
is
but
ouer
great
experience
of
this
in
this
Countrey
this
day
:
Abstaine
〈◊〉
hearing
of
the
word
,
let
it
be
of
negligence
or
of
malice
,
yet
thou
shalt
in
proces
of
time
feele
thy
hart
voyde
of
all
sense
and
feeling
of
God
,
thou
shalt
lose
thy
eyes
,
thy
light
and
sight
of
God
,
thou
shalt
lose
the
sight
of
lyfe
and
Heauen
,
if
that
thou
doe
it
in
contempt
and
malice
,
thou
shalt
grow
as
prophane
as
a
prophaine
dog
,
and
wallow
in
all
kinde
of
wickednesse
,
and
euill
deed
after
euill
deed
shall
fal
out
in
thy
hand
.
Looke
to
the
great
men
of
this
land
.
What
is
the
cause
he
is
such
a
murtherer
?
Onely
the
contempt
of
this
word
preached
.
What
is
the
cause
he
is
such
an
adulterer
?
only
the
contempt
of
the
word
.
I
cannot
tell
if
there
be
any
great
mens
houses
(
at
least
there
is
verie
few
)
but
thou
may
see
the
contempt
of
this
word
hes
heaped
judgement
on
judgement
on
them
.
Ye
who
wold
read
of
Prophecying
which
is
the
opening
vp
of
the
word
in
the
face
of
the
Church
of
God
,
and
who
would
read
of
the
powerfull
working
of
it
in
the
hart
of
men
.
read
1.
Cor.
chap.
14.
verse
1.
Seeke
after
spirituall
things
,
but
specially
after
Prophecying
.
And
in
that
same
chapter
24.
verse
by
supposition
he
lets
vs
see
,
by
comparison
betweene
Prophecying
and
strange
language
,
what
prophecying
works
:
When
a
man
is
teaching
the
word
,
then
commes
in
at
the
doore
an
infidle
that
hes
no
vnderstanding
,
he
layes
to
his
eare
and
heares
,
and
he
hears
himself
rebuked
;
incontinent
his
conscience
wakens
and
lets
him
see
the
filth
that
is
within
him
.
So
the
poore
man
hauing
his
conscience
wakned
,
he
falles
down
on
his
face
and
seeks
mercy
,
and
then
he
will
be
mooued
to
make
a
confession
,
and
say
,
It
cannot
be
but
this
man
hes
the
Spirit
of
God
that
maks
my
sin
so
manifest
to
me
,
it
cannot
be
the
spirit
of
man
,
but
it
must
be
the
power
of
God
whereby
he
speakes
.
I
will
not
insist
,
Brethren
.
I
shall
summe
vp
to
you
in
few
words
the
diuersitie
of
the
disposition
of
men
concerning
this
word
of
God
.
Al
is
not
alike
disposed
,
Diuersity
of
mens
disposition
concerning
the
word
.
toward
the
Spirit
and
the
word
,
which
two
things
onely
saues
men
.
There
are
some
that
cares
neyther
for
the
Spirit
nor
the
word
,
such
〈…〉
dogges
;
atheists
,
men
liuing
without
God
in
the
world
;
speake
of
a
Spirit
to
them
they
will
scorne
it
;
a
prophane
bodie
that
hes
not
the
Spirit
,
the
name
of
a
spirit
is
but
a
scorne
vnto
him
,
tell
him
of
spirituall
lyfe
he
will
laugh
an
heedfull
laughter
.
Lykewise
speake
to
him
of
the
word
,
and
tell
that
saluation
must
be
by
the
word
.
the
prophaine
dog
will
laugh
and
scorne
at
it
.
These
are
the
worst
men
in
the
world
.
There
is
another
sort
that
clames
to
a
Spirit
.
They
will
acknowledge
the
Spirite
of
God
,
but
when
it
commes
to
the
word
of
God
,
they
wil
feuere
so
the
word
from
the
Spirit
,
as
though
the
word
had
nothing
adoe
with
the
Spirit
,
nor
the
Spirit
with
the
word
:
And
as
though
all
the
speaking
to
the
Church
were
not
by
the
word
preached
but
by
other
reuelations
:
they
will
binde
the
Spirit
to
vaine
fantasies
,
illusions
and
dreames
.
These
are
Anabaptists
that
dependes
on
these
illusions
of
the
deuill
and
their
owne
fantasies
and
foolish
reuelations
.
The
third
sort
wil
acknowledg
the
Spirit
,
so
wil
they
the
word
and
Scripture
,
but
they
think
it
is
eneugh
to
read
the
word
.
He
will
say
,
I
will
sit
at
home
in
my
chamber
,
and
I
will
read
,
sometime
of
the
olde
and
sometime
of
the
new
Testament
,
and
what
will
the
Minister
tel
me
in
the
Pulpet
but
I
will
get
it
here
,
and
as
for
the
opening
vp
of
this
word
,
he
wil
scorne
is
.
This
sort
of
men
is
verie
euill
;
and
they
will
finde
in
the
end
that
the
word
read
and
not
preached
will
doe
them
little
good
.
Now
the
last
and
best
sort
who
will
get
grace
,
are
they
who
reuerences
the
Spirit
and
word
,
and
seeke
by
all
means
to
haue
them
ludging
in
their
soules
,
not
only
reads
themselues
if
they
haue
knowledge
,
but
hes
a
pleasure
to
haue
it
opened
vp
to
the
vse
of
the
Church
,
and
their
vse
in
the
congregation
.
It
is
these
men
that
by
the
Spirit
truely
imbraces
the
word
,
for
faith
is
by
hearing
.
Rom.
10.
17.
Now
I
goe
forward
to
the
text
.
In
the
next
verse
is
another
exhortation
.
Try
all
things
,
and
keepe
that
which
is
good
,
reteine
it
after
try
all
.
Tryall
of
doctrine
.
In
these
wordes
the
Apostle
settes
downe
the
order
after
the
which
a
man
or
woman
shall
allowe
or
disalow
of
prophecying
,
that
is
preaching
,
when
they
heare
it
.
The
allowance
or
disallowance
of
it
must
be
after
a
certaine
order
.
The
order
is
this
in
one
word
.
Try
〈…〉
,
and
then
either
allow
or
disallow
.
There
are
two
sortes
of
extremities
in
hearing
of
prophecying
.
There
are
some
that
wil
allow
ere
euer
they
try
at
the
first
hand
.
These
are
vaine
heades
.
Peter
calles
them
vnstable
soules
.
2.
Epistle
2
chap.
14.
vers
.
These
are
men
that
hes
soules
euer
fleeting
and
flowing
,
and
wil
be
euer
caried
away
with
euery
light
winde
of
doctrine
.
This
is
the
cause
that
so
many
becommes
Heretikes
,
and
I
beleeue
,
there
be
some
among
vs
that
delites
in
new
faces
;
if
a
stranger
step
out
in
the
midst
of
them
and
speake
,
incontinent
will
they
fay
,
there
was
neuer
such
a
man
in
the
world
,
this
is
an
extremitie
.
Another
sort
is
of
them
,
that
will
not
heare
preaching
and
giue
audience
,
that
there
after
they
may
try
:
when
a
man
presents
himselfe
to
speake
in
the
name
of
the
Lord
,
they
will
not
giue
him
audience
;
and
certainly
if
there
were
no
more
,
but
,
the
reuerence
we
ought
to
God
,
we
ought
to
heare
him
that
speaks
in
his
name
,
but
then
try
his
doctrine
,
and
allow
,
or
disalow
thereof
,
as
it
agries
with
the
word
.
Now
these
are
the
two
extremities
.
The
midst
is
betweene
them
,
and
this
midst
is
to
be
tain
as
best
of
al.
Heare
,
and
when
thou
hast
heard
,
try
;
after
tryell
,
if
thou
findst●it
sound
,
good
and
wholsome
,
keep
it
;
if
not
,
farewell
it
,
lend
not
thy
care
any
longer
to
it
.
This
is
the
rule
Iohn
sets
out
in
his
first
Epist.
chap.
4.
vers.
1.
Welbeloued
,
beleeue
not
euery
spirit
,
but
try
the
spirit
whether
it
be
of
God
,
or
not
:
If
thou
finde
not
the
doctrine
agreable
to
the
analogie
of
faith
,
away
with
it
.
The
Iewes
at
Berea
are
commended
for
this
,
Act.
chap.
17.
verse
12.
when
Paul
and
Sylas
came
among
them
,
they
heard
,
but
beleeued
him
not
,
vntill
they
ran
to
their
bookes
and
conferred
that
which
they
had
heard
with
the
●ould
canonicall
Scripture
,
and
found
,
that
,
they
agreed
,
then
,
they
allowed
of
their
doctrine
.
Now
,
brethren
,
in
this
Church
of
Thessalonica
among
all
the
rest
of
the
gifts
of
the
Spirit
that
they
had
,
this
was
one
;
the
gift
of
discretion
and
judgement
,
to
disce●●e
betweene
true
doctrine
and
false
doctrine
,
betweene
spiritual
doctrine
and
carnall
naturall
doctrine
.
Paul
knowing
this
,
wrytes
〈◊〉
them
and
desires
them
,
according
to
the
gift
of
the
Spirit
of
discretion
,
to
discerne
right
doctrine
from
wrong
.
I●
is
euen
so
with
all
the
Church
of
God
on
the
earth
.
The
Lord
,
among
all
the
giftes
he
giues
to
the
members
of
this
Church
,
he
giues
this
gift
also
,
to
judge
of
that
which
they
heare
,
to
judge
betweene
true
and
false
doctrine
,
the
doctrine
that
is
lyke
stubble
that
may
not
bide
the
fire
,
and
the
doctrine
that
is
like
gold
.
The
Lord
in
the
Church
hes
giuen
some
this
discretion
▪
and
certainly
if
it
were
not
so
,
the
Church
should
spoue
be
poysoned
.
Some
gets
this
gift
to
taste
the
doctrine
whether
it
be
wholsome
or
not
:
A
man
that
wants
the
taste
will
●eceiue
poyson
for
〈◊〉
.
So
if
the
Church
want
this
taste
,
they
would
receiue
poison
for
food
.
But
marke
againe
.
●uerie
one
gets
not
this
gift
,
and
the
Church
is
beholden
to
them
who
gettes
it
:
for
they
try
doctrine
and
saues
the
Church
from
poyson
.
And
,
I
say
,
where
one
hes
it
,
foure
wants
it
.
And
where
one
is
spirituall
and
hes
it
,
ten
will
be
carnall
and
flestilie
.
The
Corinthians
,
as
we
may
see
in
Paul
,
(
Alas
there
are
many
lyke
the
Corinthians
amongst
vs
)
tooke
vpon
them
,
being
carnall
harted
,
to
judge
of
spirituall
thinges
,
and
so
they
preferred
vaine
men
that
came
in
with
●●ratorie
to
the
Apostle
Paul
who
spake
with
the
power
of
the
holy
Spirit
.
Alwaies
among
the
Church
there
are
some
that
hes
it
,
and
ye
that
wants
it
,
seeke
it
:
for
it
is
a
speciall
gift
to
decerne
betweene
the
trueth
and
falset
;
and
when
ye
go
to
heare
a
preaching
,
among
all
your
prayers
,
say
.
Lord
giue
me
grace
to
discerne
what
is
spirituall
,
and
what
not
,
that
I
may
embrace
that
which
is
spirituall
,
and
may
leaue
that
which
is
carnall
.
Some
will
haue
it
in
some
greater
measure
nor
others
.
In
the
8.
chap
of
the
Actes
,
Philip
a
good
man
being
in
Samaria
,
Simon
M●gu●
the
sorcerer
was
with
him
,
Philip
tooke
him
not
vp
,
but
yet
when
Peter
came
he
perceyved
him
,
and
he
sayes
,
knaue
,
I
see
thee
in
the
gall
of
bitternesse●
repent
thee
or
destruction
shall
suddenly
ouertake
thee
.
Marke
it
.
Further
this
place
is
not
to
bee
vnderstoode
of
false
teachers
who
are
alreadie
damned
▪
neyther
of
them
who
hes
not
a
calling
to
speake
in
the
Church
:
but
of
them
who
hes
an
ordinarie
calling
,
the
doctrine
of
such
men
onely
should
bee
tryed
by
the
Prophetes
and
euerie
one
that
hes
the
spirit
of
discretion
.
1.
Cor.
14.
32.
Now
(
brethren
)
to
goe
forward
shortly
to
the
next
verse
.
The●
wordes
are
these
.
Abstaine
frem
all
appearance
of
euill
.
This
precepte
is
generall
,
and
concernes
aswell
doctrine
as
any
other
thing
in
the
world
that
can
haue
the
appearance
,
or
any
showe
of
euill
:
As
for
the
doctrine
when
thou
hast
heard
it
,
and
hast
tryed
it
;
if
after
tryall
thou
be
not
satisfyed
with
it
,
but
yet
there
abydes
a
doubt
in
thy
hart
.
Then
,
what
should
thou
doe
?
Abstaine
from
it
,
meddle
not
with
it
,
doe
neuer
thing
with
a
doubting
conscience
.
And
therefore
,
I
say
to
thee
,
if
thou
doubt
of
the
verie
least
thing
that
is
good
,
if
thy
conscience
be
not
perswaded
;
it
is
good
,
doe
it
not●
I
say
to
thee
,
it
is
better
,
to
doe
the
thing
that
is
euill
,
and
haue
a
perswasion
in
thy
conscience
that
it
is
good
,
nor
to
doe
the
thing
that
in
it
selfe
is
good
if
thy
conscience
thinke
it
euill
.
If
thou
doe
against
thy
conscience
it
is
euer
euill
.
Doe
neuer
against
conscience
.
What
euer
is
not
of
faith
,
it
is
sinne
;
if
thou
be
not
perswaded
in
conscience
it
is
good
,
if
it
were
neuer
so
good
,
it
is
sin
to
thee
.
So
if
there
lyes
any
suspition
in
thy
hart
of
the
doctrine
,
that
it
is
not
altogether
sound
,
abstaine
from
it
,
and
meddle
not
with
it
.
As
for
other
things
,
any
thing
in
the
world
that
hes
appearance
,
of
euill
,
Appearance
of
euill
to
be
eshewed
.
suppose
it
be
not
euill
yet
if
it
appeare
to
be
euill
,
touch
it
not
,
meddle
not
with
it
.
If
thy
conscience
tell
thee
,
this
is
sin
,
on
paine
of
thy
lyfe
doe
it
not
.
Fight
neuer
with
thy
conscience
what
euer
thou
fight
with
(
suppose
it
be
euill
informed
)
for
it
is
sin
.
If
it
seeme
to
thee
,
to
be
euill
,
meddle
not
with
it
.
More
,
if
it
seeme
to
be
euill
to
others
,
namely
,
to
those
that
the
Apostle
calles
weake
ones
,
albeit
thou
be
perswaded
of
thy
christian
liberty
;
yet
,
for
their
sake
that
thou
make
them
not
doe
contrare
their
conscience
,
abstaine
:
abstaine
for
their
sake
,
albeit
not
for
thy
owne
sake
,
from
these
things
may
offend
their
conscience
,
as
,
meate
,
drinke
,
&c.
Iude
in
his
Epistle
verse
23.
goes
further
in
this
,
and
sayes
,
and
hate
euen
the
garment
spotted
by
the
flesh
;
that
is
,
the
outward
coat
that
is
spotted
with
sin
,
touch
not
once
the
coat
of
sin
.
Lay
not
thy
finger
to
the
outward
slugh
of
it
,
for
,
it
wil
spot
thee
if
thou
lay
thy
finger
on
it
.
Then
,
brethren
,
take
it
vp
in
one
word
.
Ye
see
,
here
,
how
ware
,
men
shold
be
of
sin
,
thou
art
bound
to
abstaine
from
it
,
yea
,
to
hate
and
detest
the
very
appearance
of
it
,
the
mowe
of
it
,
let
be
the
inward
body
of
it
.
Thou
sinst
when
thou
layest
thy
finger
end
on
the
coat
of
it
.
Alas
then
how
sinst
thou
,
when
at
all
thy
senses
thou
drinkst
it
in
,
as
it
were
,
water
.
The
murtherer
drinks
in
bloud
,
as
it
were
water
;
the
harlote
drinkes
in
harlotrie
at
all
his
senses
,
as
it
were
water
.
If
it
be
euill
to
allow
of
the
appearance
of
it
,
how
great
euill
is
it
to
take
the
whole
bodie
of
sin
in
thy
arme
and
lay
it
with
pleasure
to
thy
hart
.
Neuer
man
will
take
thing
so
sweetly
in
their
armes
,
as
men
will
take
this
viper
of
sin
in
their
hart
.
A
murtherer
can
neuer
be
satiat
with
bloud
;
an
harlot
can
neuer
be
satiat
with
harlotrie
;
A
blasphemer
can
neuer
be
satiat
with
blaspheming
.
Ye
that
would
doe
no
euill
(
the
common
word
is
)
doe
no
euill
like
,
abstaine
from
the
hew
and
collour
of
it
,
touch
it
not
once
,
let
be
to
embrace
or
suffer
it
to
reigne
in
thee
.
Now
,
brethren
to
go
forward
,
to
that
which
followes
.
In
the
last
verse
we
haue
red
;
he●
concludes
the
whole
exhortations
of
this
Epistle
with
a
prayer
to
God
.
I
shal
be
short
in
it
.
Now
,
saies
he
,
the
God
of
peace
sanctifie
you
throughout
.
I
pray
God
,
that
,
ye
may
be
keept
in
soule
and
bodie
in
sanctification
to
Christ
,
Exhortation
concluded
with
praier
.
that
is
the
effect
of
the
words
.
All
his
exhortation
is
to
holinesse
and
sanctification
:
For
,
that
is
the
generall
he
laid
downe
in
the
4.
chap.
3.
vers
.
This
is
the
will
of
God
,
euen
,
your
sanctification
.
Now
in
the
conclusion
,
what
does
he
?
He
prayes
.
What
prayes
he
?
That
the
Lord
would
grant
them
that
same
thing
he
was
exhorting
them
to
.
He
was
exhorting
them
to
sanctification
;
and
he
praies
God
,
to
giue
them
sanctification
.
This
is
the
Apostles
fashion
in
other
places
,
to
the
Ephes.
3.
chap.
13.
verse
,
He
beseches
them
to
stand
constant
in
the
faith
of
Christ
and
faint
not
,
for
his
tribulation
.
And
then
,
he
subjoynes
,
For
this
cause
I
how
mykrees
to
the
Father
of
our
Lord
Iesus
Christ
,
that
ye
grow
not
faint
.
So
,
he
exhortes
them
to
constancie
and
he
prayes
God
to
giue
them
it
.
Paul
and
the
rest
of
the
Apostles
neuer
exhorted
any
Church
to
sanctification
,
to
any
good
thing
,
as
though
it
had
lyen
in
the
handes
of
the
people
and
Church
to
haue
done
it
.
But
,
in
the
meane
tyme
while
,
he
exhortes
them
,
he
was
perswadod
that
it
behoued
God
to
giue
them
grace
to
doe
it
,
and
that
it
lay
in
the
hands
of
God
onely
whether
they
should
do
it
,
or
not
do
it
.
And
therefore
when
he
exhortes
them
to
doe
any
thing
,
he
addes
praier
,
I
beseech
God
to
giue
you
,
the
grace
to
do
it
.
The
Papists
thinks
it
lyes
in
the
hands
of
a
mans
selfe
to
doe
godd
;
they
euer
extoll
free
will
Fy
●n
them
,
it
lyes
not
in
the
pow●r
of
fleshe
and
bloud
to
do
any
thing
that
is
acceptable
to
God
.
No
,
it
is
a
poisonable
doctrin
:
and
this
vanity
they
gather
,
vpon
these
preceptes
and
exhortations
;
If
,
say
they
,
there
were
no
power
in
mans
hand
,
why
should
the
Lord
command●
it
is
vanity
,
to
command
that
which
cannot
be
done
?
I
answere
,
in
one
word
;
This
is
a
foolish
conclusion
,
if
there
were
no
more
but
this
that
the
Apostle
sayes
,
first
,
it
is
the
will
of
God
,
your
sanctification
.
Then
,
he
subjoynes
.
I
pray
to
God
that
he
would
giue
you
the
gra●e
of
sanctification
;
as
if
he
would
say
,
I
bid
you
not
,
as
though
inlay
in
your
owne
hands
but
,
I
pray
to
God
,
that
,
he
would
worke
it
:
It
showes
the
vanity
of
this
conclusion
.
Now
to
the
wordes
.
Whom
to
prayes
he
?
To
the
God
of
peace
.
The
God
of
peace
,
sayes
he
,
sanctifie
your
soules
.
Read
all
the
Canonicall
scriptures
,
ye
shall
neuer
finde
that
any
of
the
ould
fathers
directed
their
prayers
to
any
Saints
;
either
to
Abraham
,
Isaac
,
or
Iacob
,
or
to
any
other
holy
men
or
Angels
.
But
,
this
,
by
the
way
.
In
all
the
praiers
of
the
ould
fathers
,
and
all
the
Psalmes
,
there
is
neuer
a
prayer
,
but
to
God
onely
.
Now
how
styles
he
him
?
He
calles
him
the
God
of
peace
.
The
God
who
is
the
Author
and
giuer
of
all
peace
.
Peace
.
What
peace
is
this
?
Euen
the
peace
that
he
calles
,
The
peace
of
God
,
that
passes
all
vnderstanding
,
that
guardes
your
harts
and
myndes
in
Christ
Iesus
.
Philipp
4.
chap.
7.
verse
.
No
other
thing
,
but
that
same
peace
of
the
conscience
,
when
we
are
surely
perswaded
,
that
,
all
our
sinnes
are
freely
remitted
vnto
vs
,
in
the
bloud
of
▪
Christ
and
that
through
him
we
shall
get
glorie
for
euer
.
Then
if
we
haue
this
peace
,
we
will
be
quyetnesse
in
all
the
miseries
of
this
world
.
Then
end
of
all
grace
is
peace
.
Iustification
ends
in
peace
:
our
calling
and
predestination
from
all
eternitie
ends
in
this
peace
of
conscience
in
the
soule
;
regeneration
ends
in
this
peace
.
Now
,
looke
,
how
this
style
agrees
with
the
matter
,
he
is
praying
for
sanctification
,
and
he
styles
him
the
God
of
peace
,
who
is
the
Author
of
all
peace
;
Both
the
means
&
the
end
ar●
of
God
.
and
he
askes
at
his
hand
sanctification
.
Marke
this
.
He
who
is
the
giuer
of
our
felicity
,
is
he
that
giues
vs
all
the
meanes
that
brings
vs
to
that
felicity
,
he
that
must
giue
thee
the
crowne
of
glorie
,
he
must
giue
thee
sanctification
to
glorie
.
In
one
word
:
he
that
giues
thee
felicitie
,
is
the
gi●e●
,
also
of
all
the
meanes
,
whereby
we
attaine
to
felicitie
.
So
,
thou
hast
no
cause
to
glorie
in
thy selfe
.
The
beginning
of
grace
is
of
God
,
the
meanes
is
of
God
,
the
end
is
of
God
,
nothing
in
our selues
,
all
in
God
.
To
goe
forward
to
the
petition
.
There
are
two
thinges
he
craues
in
this
petition
.
Sanctification
&
conseruation
therof
,
craued
of
God
.
The
first
is
sanctification
,
or
holinesse
.
The
next
is
conseruing
and
keeping
in
that
same
sanctification
and
holinesse
.
First
,
he
prayes
,
that
,
they
may
be
sanctified
.
Next
,
he
prayes
,
that
,
they
may
be
keept
,
vntill
Christ
come
againe
.
Paul
12.
Rom.
2.
verse
.
Be
not
fashioned
,
that
is
,
shapned
lyke
the
world
and
men
of
this
world
,
but
be
,
transchanged
,
that
is
,
turned
away
,
from
that
thing
to
another
,
and
that
,
though
the
renuing
of
the
mynde
,
that
ye
may
proue
what
that
good
and
acceptable
will
of
God
is
.
What
●row
ye
then
sanctification
is
?
It
is
no
other
thing
but
a
new
shaping
ouer
of
them
againe
,
as
ye
will
shaip
a
garment
.
The
Apostles
takes
that
similitude
.
Brethren
,
we
were
all
well
eneugh
shapen
in
Adam
and
Eue
ere
they
fell
,
and
we
had
an
exceeding
good
shape
;
but
since
they
fell
we
become
all
wanshapen
creatures
and
monsters
.
When
thou
seest
an
vnregenerate
creature
,
a
murtherer
rejoycing
in
murther
,
then
say
,
thou
art
a
curst
monster
of
a
man
.
So
,
in
Adams
fall
we
became
monsters
of
nature
.
Thou
saw
neuer
such
a
monster
as
an
vnregenerate
man
.
Now
,
we
being
monsters
through
Adams
fall
,
in
Christ
we
begin
to
take
on
vs
a
new
shape
,
according
to
the
glorious
Image
of
God
.
So
our
sanctification
is
onely
as
a
renewing
of
vs
againe
,
according
to
the
first
shape
of
the
Creator
,
in
holinesse
and
righteousnesse
.
Now
what
is
it
must
be
shapen
ouer
againe
?
What
parte
of
vs
is
it
that
is
wanshapen
?
The
Apostle
sayes
,
The
God
of
peace
sanctifie
you
throughout
.
The
whole
man
,
through
that
foull
aposta●ie
in
Adam
is
become
a
monster
.
Not
a
finger
in
thy
hand
,
but
it
is
become
a
monster
.
The
eye
a
monster
,
or
,
else
,
such
a
foull
looke
would
not
be
.
The
tongue
a
monster
,
or
,
else
,
such
foull
language
would
not
be
.
The
ear
a
monster
,
or
,
else
,
we
would
not
desyre
to
heare
foull
and
euill
speaches
.
No
part
of
thee
,
but
,
all
are
monstrous
,
except
thou
be
renewed
:
And
therefore
,
he
prayes
,
that
,
they
may
be
renewed
and
made
ouer
againe
throgh
Christ
,
euen
in
the
whole
parts
of
the
body
and
soule
.
Therefore
pray
thou
and
say
,
Lord
renew
,
not
this
part
,
or
,
that
part
onely
,
but
,
renew
me
wholly
.
The
Lord
renew
the
mynde
and
begin
there
;
The
Lord
renew
the
body
,
the
Lord
renew
the
eye
,
the
ear
,
the
hand
.
The
Lord
renew
all
ouer
againe
.
For
,
I
tell
thee
,
if
there
be
any
part
of
thee
vnrenewed
,
thou
shalt
al
go
to
Hel
,
for
that
vnruely
part
.
The
Lord
vses
not
to
renew
one
part
&
not
another
,
but
,
he
renews
altogether
.
This
shortly
for
the
first
part
of
the
petition
.
Now
in
the
next
part
he
beseches
the
Lord
of
peace
to
sanctifie
them
throughout
,
and
that
their
whole
spirit
,
soule
and
body
may
be
keeped
without
spot
or
blame
,
to
the
comming
of
our
Lord
Iesus
Christ
.
He
prayes
,
that
they
may
be
keeped
in
holinesse
So
,
it
is
not
eneugh
,
to
get
one
grace
,
to
get
sanctification
and
holinesse
,
but
,
thou
must
be
keeped
still
on
,
in
that
grace
,
vntill
thou
come
to
glorie
.
Then
again
,
as
grace
is
of
God
(
al
grace
is
of
God
)
So
,
the
perseuerance
in
grace
to
the
end
is
of
God
.
Thou
hast
no
more
in
thy
power
when
thou
hast
gotten
grace
,
to
stand
one
moment
in
grace
,
if
God
hold
not
his
hand
about
thee
,
nor
thou
had
to
tak
that
grace
before
thou
got
it
.
Thou
hast
no
power
in
nature
to
stand
in
grace
.
So
,
perseuerance
in
grace
is
of
God
only
,
aswell
as
the
grace
is
in
Gods
hand
to
giue
.
And
as
we
must
pray
for
the
grace
,
before
we
get
it
,
and
say
,
Lord
sanctifie
vs
;
so
,
we
must
pray
for
the
continuance
of
it
,
and
say
,
Lord
,
continue
vs
in
it
,
if
thou
Lord
hold
it
not
into
my
armes
I
will
not
get
it
keeped
.
Therefore
,
Lord
,
keepe
thou
it
.
Now
,
to
go
forward
.
What
shold
be
keeped
blameles
without
spot
?
All
the
partes
of
man
to
be
keeped
blameles
.
One
part
,
or
,
peece
,
or
,
the
whol
man
;
should
I
pray
to
God
,
to
keepe
my
soule
onely
in
holines
and
not
my
bodie
?
my
body
onely
and
not
my
soule
?
Wilt
thou
part
them
?
or
thinkest
thou
,
that
,
God
wil
keep
one
part
of
thee
in
holines
and
not
the
whol
?
When
men
goes
to
Idolatrie
,
they
will
pray
to
keepe
their
hart
holie
;
When
they
will
bow
their
bodie
to
Baall
,
they
will
say
,
my
hart
is
to
God
.
No
,
if
he
keepe
not
all
,
if
thou
dedicate
not
all
to
him
,
all
shall
goe
to
Hell
.
So
,
the
Apostle
sayes
,
I
pray
the
God
of
peace
,
that
,
he
would
keepe
blamelesse
your
spirit
,
your
soule
and
bodie
.
In
these
three
thinges
he
takes
vp
the
whole
man
,
within
and
without
.
I
will
onely
speake
this
far
.
By
the
Spirit
he
vnderstands
the
cleannest
part
of
the
soule
.
Ephes.
4.
chap.
23.
vers
.
He
calles
it
the
Spirit
of
the
mynde
,
that
is
,
the
light
of
the
mynde
,
which
is
reason
.
The
reason
is
not
common
with
the
beasts
,
but
,
it
is
common
with
the
Angels
.
So
,
it
is
the
speciall
part
of
a
man
,
and
thou
may
thanke
God
,
that
hes
it
,
and
thou
should
pray
to
the
Lord
,
to
keepe
it
.
The
next
is
the
soule
,
whereby
he
vnderstands
the
inferior
part
,
wherein
are
the
senses
,
that
part
of
the
soule
that
hears
,
sees
,
&c.
Then
,
he
saies
,
the
bodie
.
So
,
ye
see
,
God
must
keep
all
in
holines
;
and
he
that
would
be
keeped
of
God
,
must
seeke
to
be
keeped
whole
,
and
euery
part
of
him
,
without
exception
:
For
,
I
tell
thee
,
no
part
of
thee
is
able
to
keepe
another
.
The
olde
Philosophers
made
a
Queene
of
reason
,
as
thogh
she
should
keepe
all
,
and
should
keepe
the
soule
and
body
in
her
light
.
It
is
solie
,
who
can
keepe
her
?
God
must
keepe
the
Spirit
,
that
is
,
the
reason
,
aswell
as
the
bodie
:
and
the
Spirite
hes
as
great
need
to
be
keept
as
the
foote
;
for
,
sinne
will
begin
at
the
reason
,
it
is
the
first
breaker
of
:
so
craue
that
he
keepe
all
,
or
he
shall
keepe
none
.
Alas
,
what
is
man
,
without
grace
?
What
hes
he
to
boast
of
?
Thou
wilt
boast
of
thy
will
and
reason
.
If
the
Lord
withdraw
his
hand
from
thy
reason
thou
shalt
be
a
plaine
idiot
,
thou
shalt
fall
to
filthie
wickednesse
.
So
,
brethren
,
these
wordes
are
of
great
weight
.
He
sayes
not
that
he
prayed
that
he
would
keepe
the
Spirit
,
but
the
whole
spirit
;
the
soule
,
but
the
whole
soule
;
the
bodie
,
but
the
whole
bodie
.
So
we
must
not
be
keeped
in
the
speciall
parts
,
but
in
the
whole
properties
and
inferior
powers
of
the
soule
and
body
;
if
the
least
haire
of
the
head
be
not
keeped
by
the
Lord
,
if
the
Lords
prouidence
extend
not
to
the
keeping
of
the
smallest
part
of
the
bodie
,
thou
shalt
not
be
able
to
stand
.
Thinke
not
thou
shalt
stand
,
except
the
Lord
hold
thee
vp
,
no
growing
but
in
God
.
Therefore
the
Apostle
sayes
,
Thou
that
wouldst
glorie
,
glorie
in
Christ
.
1.
Corinth.
1.
chap.
31.
verse
.
He
is
our
keeper
,
and
we
are
not
able
to
stand
one
moment
of
an
houre
without
his
aide
,
neyther
in
soule
nor
in
bodie
.
Now
,
how
long
should
we
be
keeped
blamelesse
?
He
limits
the
tyme
,
and
sayes
,
Vnto
the
comming
of
the
Lord
Iesus
Christ
.
Marke
the
tyme
.
Is
it
no
longer
,
but
till
Christ
come
againe
?
No
,
brethren
,
euermore
.
It
is
true
,
our
conferuation
and
perseuerance
vses
to
be
limited
,
to
Christs
comming
.
Paul
2.
Tim.
4●
.
chap.
18.
verse
,
sayes
,
God
will
keepe
me
to
his
heauenly
kingdome
,
that
is
,
vntill
I
enter
in
his
heauenly
kingdome
.
Peter
sayes
,
1.
Epistle
1.
chap.
5.
verse
.
We
are
keeped
through
the
power
of
God
,
till
the
last
tyme
.
I
tell
you
the
cause
,
we
are
in
greatest
danger
in
this
world
;
infinite
dangers
are
we
in
,
as
it
were
hanging
aboue
Hell
,
readie
to
fall
downe
euerie
moment
,
if
the
Lord
hold
vs
not
vp
;
the
deuill
is
seeking
whom
he
may
deuote
,
and
when
we
trow
least
,
then
we
are
most
suddenly
assaulted
by
him
:
Beside
the
deuill
,
haue
we
nor
this
●ankerd
sin
,
that
is
within
vs
?
Haue
we
not
a
this
broad
world
about
vs
?
Haue
we
not
the
graue
and
death
great
enemies
in
their
owne
nature
,
except
the
Lord
sanctifie
them
?
Certainely
they
also
would
deuote
vs
,
except
we
were
in
Christ
.
We
are
compast
in
this
world
about
on
euerie
side
with
cruell
enemies
.
Therefore
,
considering
this
dangerous
estate
,
the
Scripture
craues
ay
,
that
,
we
may
be
keeped
,
vntill
Christ
come
,
and
then
all
enemies
shall
be
slaine
,
the
deuill
,
the
worlde
,
death
and
all
shall
be
slaine
.
Death
shall
die
for
euer
.
This
canker
of
nature
shall
be
swallowed
vp
,
all
our
enemies
shall
be
wreaked
.
So
,
our
conseruation
is
craued
,
vntill
his
comming
;
but
,
our
conseruation
shall
not
end
then
,
but
euen
in
Heauen
we
shall
be
conserued
by
the
hand
of
God
for
euer
,
through
Iesus
Christ
.
When
thou
commest
to
Heauen
thou
shalt
not
be
thy selfe
alone
,
thou
shalt
not
stand
by
the
nature
thou
tooke
of
Adam
,
nor
by
any
power
that
is
in
thee
,
no
more
nor
a
new
borne
childe
can
stand
alone
;
but
,
when
thou
commest
to
Heauen
,
thy
standing
shall
be
by
Christ
and
God
.
Then
,
seeing
all
our
conseruation
and
standing
,
both
heere
and
heereafter
is
by
God
,
we
should
rander
all
honor
to
his
glorious
Majestie
for
euer
.
AMEN
.
THE
XXVII
.
LECTVRE
VPON
THE
FIRST
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
1.
THESSA
.
CHAP.
5.
vers.
24.
25.
26.
27.
28.
24
Faithfull
is
he
,
which
calleth
you
,
which
also
will
doe
it
.
25
Brethren
,
pray
for
vs
.
26
Greete
all
the
brethren
,
with
an
holy
kisse
.
27
I
charge
you
in
the
Lord
,
that
this
Epistle
he
read
vnto
all
the
brethren
the
Saints
.
28
The
grace
of
our
Lord
Iesus
Christ
be
with
you
,
Amen
.
WE
haue
in
hand
presently
(
welbeloued
in
Iesus
)
the
conclusion
which
is
the
last
parte
of
this
Epistle
.
He
begins
it
with
a
prayer
,
crauing
in
his
prayer
euen
that
same
thing
hee
had
exhorted
them
to
,
to
witte
,
holinesse
,
sanctification
,
continuance
,
and
perseuerance
in
holinesse
and
sanctification
to
the
end
,
and
so
acknowledging
God
to
bee
the
giuer
of
that
same
very
thing
which
he
exhorted
them
to
,
and
that
it
lay
not
in
their
hands
nor
free
will
to
will
or
doe
any
good
,
but
all
stands
in
the
hands
of
God
,
who
is
the
giuer
of
all
grace
.
He
prayes
,
that
,
it
would
please
God
to
giue
them
that
grace
he
exhorted
them
to
,
and
he
would
stir
them
vp
to
seek
that
same
grace
at
the
hands
of
God
;
for
it
is
vanity
to
stryue
to
any
grace
without
God
.
And
therefore
as
thou
would
do
any
thing
,
pray
to
God
to
giue
thee
grace
to
doe
it
.
Let
thy
eye
be
euer
on
God
,
and
in
the
midst
of
the
action
when
thou
thinkst
thou
art
best
exercised
,
craue
grace
of
perseuerance
:
for
,
I
assure
thee
,
he
leaue
thee
in
the
best
of
thy
action
,
thou
wilt
fall
backward
.
Therefore
there
is
such
necessitie
that
the
eye
be
euer
on
God
,
that
it
is
impossible
to
a
man
to
do
any
thing
that
is
good
,
except
his
eye
be
euer
on
him
,
begging
grace
and
perseuerance
in
grace
at
his
hands
.
Now
he
goes
forward
:
and
in
the
thinges
that
followes
to
the
end
of
the
chapter
and
Epistle
,
there
is
such
a
varietie
that
euery
thing
here
set
downe
is
a
seuerall
heed
of
doctrine
.
First
,
he
promises
to
them
that
same
thing
he
had
prayed
for
at
God
.
Then
he
maks
a
petition
to
them
,
desiring
them
to
pray
for
him
.
Then
to
commend
him
to
the
brethren
.
Then
he
adjures
them
that
they
read
this
Epistle
to
all
the
people
.
And
last
he
bids
them
fairewell
,
recommending
them
to
the
grace
of
Christ
.
Ye
see
what
varitie
of
thing
she
hes
.
I
minde
to
be
short
in
them
,
seeing
they
are
almost
things
common
in
euery
Epistle
,
making
a
choise
of
that
I
thinke
best
for
our
comfort
and
necessity
.
Now
he
begins
at
the
promise
,
Faithfull
is
●e
which
calleth
you
,
which
also
will
doe
it
.
There
is
the
promise
.
The
Apostle
would
say
,
that
that
I
pray
God
,
that
he
will
grant
you
;
to
wit
;
he
will
preserue
you
in
the
end
in
faith
,
that
I
am
assured
he
will
doe
;
He
will
not
leaue
you
,
vnto
the
tyme
he
perfite
his
worke
begunne
in
you
.
There
is
the
promise
.
Ye
see
first
in
this
promise
,
the
prayes
that
he
made
immediatly
before
for
them
,
praying
to
God
,
that
he
would
preserue
them
in
holinesse
to
the
end
,
is
grounded
vpon
an
assurance
in
the
hart
,
that
God
would
grant
that
same
thing
which
he
prayed
for
to
the
Thessalonians
.
Marke
it
.
And
first
,
learne
,
concerning
prayer
:
All
prayer
for
thinges
heauenly
and
spirituall
concerning
the
life
to
come
(
I
speak
not
of
the
worldly
thinges
,
Confidence
in
prayer
.
but
thinges
heauenly
and
spirituall
)
should
arise
on
some
certainty
and
assurance
of
the
hart
,
that
God
will
grant
to
vs
the
things
we
aske
.
Therefore
Iames
in
his
Epistle
last
chap.
15.
verse
.
he
calles
prayer
,
the
prayer
of
faith
,
that
is
,
that
ryses
of
faith
and
assurance
in
the
hart
,
that
God
will
grant
vs
the
thing
we
aske
.
Iohn
in
his
first
Epistle
,
last
chap.
14.
verse
,
he
joynes
these
two
together
,
confidence
or
assurance
,
and
prayer
,
and
he
sayes
.
This
is
that
confidence
we
haue
in
the
Lord
,
that
,
if
we
aske
any
thing
according
to
his
will
,
he
will
heare
vs
:
There
is
confidence
in
prayer
,
that
,
when
we
pray
,
we
should
haue
that
assurance
that
God
will
giue
vs
these
things
we
seeke
,
not
according
to
our
will
,
but
according
to
his
owne
will
.
It
is
his
will
that
we
should
haue
these
heauenly
things
,
through
the
bloud
of
Christ
.
And
therefore
our
prayer
for
them
should
rise
on
confidence
,
that
God
will
grant
them
for
Christs
sake
.
Yet
farther
,
I
see
in
this
place
three
thinges
joyned
together
.
First
,
he
exhorts
them
to
a
continuance
in
an
holy
lyfe
to
the
end
.
Secondly
,
he
prayes
for
the
same
continuance
in
holinesse
,
that
God
would
preserue
them
to
the
comming
of
the
Lord
Iesus
.
Exhortation
,
praier
and
promise
conioyned
.
Thirdly
,
there
is
a
sure
promise
made
to
them
of
that
same
thing
he
prayed
for
,
that
God
would
perfite
his
worke
in
them
,
and
neuer
leaue
his
worke
,
vntill
he
crowne
it
,
and
these
three
,
continuance
in
holinesse
,
prayer
for
it
,
and
promise
thereof
,
cannot
be
well
seuered
.
It
auailes
not
to
stand
vp
and
exhort
to
any
good
thing
,
except
the
exhorter
pray
to
God
,
that
it
would
please
him
to
grant
them
that
grace
he
hes
exhorted
them
to
:
the
man
that
cannot
pray
for
that
grace
he
hes
exhorted
them
to
,
he
is
not
meete
to
exhort
.
Then
againe
,
prayer
without
promise
auailes
little
.
A
man
who
hes
not
assurance
in
his
hart
,
to
promise
grace
from
the
hands
of
God
vnto
any
people
or
person
.
is
not
meete
to
pray
for
any
people
or
person
.
He
to
whom
the
Lord
hes
not
giuen
that
grace
in
hart
to
promise
with
assurance
,
he
is
not
meete
to
pray
,
for
pithie
prayer
must
ryse
on
some
confidence
in
the
hart
.
To
be
short
.
In
a
Pastor
these
three
must
goe
together
.
He
must
be
a
man
that
is
meete
to
exhort
,
that
hes
a
grace
to
pray
,
and
an
accesse
to
God
;
and
last
he
must
haue
an
assurance
in
his
hart
of
that
grace
of
God
,
so
,
that
he
dar
be
bold
to
promise
to
them
that
grace
he
exhortes
them
to
,
and
craues
at
God
.
And
that
which
I
speake
of
a
Pastor
,
I
speake
of
all
men
.
For
all
should
be
exhorters
,
and
euery
one
teachers
of
their
brethren
,
and
so
euery
one
should
see
if
they
haue
these
graces
to
exhort
,
to
stir
them
vp
to
godlinesse
,
to
pray
for
them
,
and
to
promise
to
them
grace
with
assurance
.
Now
to
goe
forward
.
He
sets
not
downe
his
promise
simply
,
and
barely
,
the
Lord
will
doe
it
,
but
he
layes
downe
the
ground
and
foundation
where-vpon
he
builds
his
promise
,
which
〈◊〉
their
effectuall
and
inward
calling
.
He
is
faithfull
that
he●
called
you
.
So
,
the
ground
of
this
promise
is
their
inward
and
effectuall
calling
.
By
this
calling
,
I
vnderstand
no
other
thing
,
but
an
inward
declaration
of
the
eternall
will
of
God
in
the
hart
of
any
man
concerning
his
saluation
;
2.
sorts
of
calling
.
To
speake
the
trueth
,
this
calling
of
a
man
by
the
word
,
is
nothing
but
a
reuealing
inwardly
in
his
hart
,
that
election
and
choising
of
God
that
was
from
all
eternitie
.
He
calles
him
when
he
reueales
that
eternall
election
to
him
,
and
assures
him
that
he
hes
chosen
him
before
al
eternity
.
There
is
another
calling
when
the
word
soundes
in
the
care
,
without
perswasion
of
the
calling
in
the
hart
.
This
is
an
outward
calling
.
Many
are
called
this
way
,
but
few
gets
this
inward
calling
in
their
hart
to
saluation
.
Then
this
is
the
meaning
of
the
Apostle
,
as
if
he
had
said
to
them
,
if
ye
be
called
(
Thessalonians
)
if
ye
find
the
Lord
to
declare
inwardly
to
your
hart
his
eternall
will
in
your
election
,
I
dare
be
bolde
to
promise
,
that
,
that
God
who
hes
made
that
declaration
in
your
hart
,
shall
neuer
leaue
you
,
vntill
he
persite
his
worke
,
and
put
you
in
Heauen
.
This
ground
standes
sure
,
that
God
shall
neuer
leaue
you
who
hes
gotten
the
assurance
of
election
,
vntill
he
crowne
his
worke
in
you
.
There
are
the
wordes
shortly
.
Then
,
marke
,
brethren
;
The
promise
that
one
can
make
to
another
,
that
,
God
will
not
leaue
them
to
the
end
,
it
must
not
be
spoken
absolutely
,
but
it
must
be
conditionall
.
The
condition
is
,
of
thy
effectuall
calling
.
This
condition
holding
sure
,
that
thou
art
effectually
and
inwardly
called
to
life
,
surely
the
promise
may
be
made
to
thee
,
with
assurance
,
God
wil
neuer
leaue
thee
to
the
end
:
And
I
or
any
man
vpon
this
condition
may
boldly
make
you
this
same
promise
,
that
Paul
made
to
the
Thessalonians
,
and
I
may
say
to
you
(
this
ground
holding
that
ye
are
called
inwardly
,
and
that
ye
haue
receiued
an
inward
declaration
,
as
it
were
,
out
of
the
mouth
of
God
of
your
election
in
Christ
)
I
may
promise
you
,
that
,
God
shall
neuer
leaue
you
vntill
he
crown
his
worke
.
Then
,
if
it
be
so
,
who
euer
would
haue
comfort
of
the
promise
of
God
made
in
Christ
,
when
lyfe
is
promised
,
perseuerance
is
promised
,
the
crowne
of
glorie
is
promised
,
who
wold
haue
comfort
in
these
promises
,
let
him
go
to
the
ground
,
looke
if
thou
findst
in
thy
hart
thy
inward
calling
,
looke
,
if
God
by
his
Spirit
inwardly
assures
thee
that
thou
shalt
haue
lyfes
,
if
thou
findst
it
,
assure
thee
the
promise
perteines
to
thee
;
but
if
thou
finde
it
not
spoken
inwardly
by
God
to
thee
,
thou
hast
no
warrand
,
that
the
promise
of
grace
perteins
to
thee
,
thinke
neuer
thou
wilt
be
crowned
,
and
that
he
shall
perfite
his
worke
in
thee
,
seeing
he
neuer
began
to
worke
in
thee
.
God
will
neuer
perfite
the
worke
he
neuer
began
.
Therefore
euerie
one
of
vs
should
take
heed
when
we
read
or
heare
the
promises
of
God
in
the
Scripture
,
if
we
haue
this
ground
or
not
;
if
I
finde
I
haue
the
ground
,
I
may
fullie
assure
me
,
there
is
no
promise
but
it
is
made
to
me
;
but
if
I
see
not
the
ground
,
no
promise
perteines
to
me
.
Then
,
on
this
,
marke
further
Gods
fashion
of
doing
.
This
is
his
maner
of
doing
:
Gods
calling
vnchangable
.
First
,
he
calles
,
that
is
to
say
,
he
lettes
men
and
women
vnderstand
by
faith
inwardly
,
that
he
and
she
is
one
whom
he
hes
taine
purpose
from
all
eternitie
to
saue
.
There
is
the
beginning
.
Then
he
goes
forward
and
neuer
leaues
them
vntill
he
persite
his
worke
in
them
.
No
,
if
he
beginne
once
with
them
,
and
giue
them
assurance
that
they
are
inwardly
called
,
the
gates
of
Hel
will
neuer
preuaile
against
them
,
albeit
they
be
in
Hell
at
that
same
tyme
of
their
calling
they
shall
end
in
Heauen
;
he
will
draw
them
through
Hell
to
Heauen
,
through
death
to
lyfe
,
all
the
world
shall
not
alter
his
purpose
.
If
he
begin
once
he
will
end
.
Therefore
,
to
the
Philipp.
1.
chap.
6.
verse
,
he
sayes
,
I
am
perswaded
,
that
,
he
that
hes
begunne
the
good
worke
in
you
,
he
will
perfite
it
to
the
comming
of
the
Lord
Iesus
Christ
:
I
am
perswaded
,
there
is
neuer
one
,
with
whom
he
beginnes
the
worke
of
their
effectuall
calling
,
but
,
of
necessity
he
must
perfite
it
.
A
man
will
beginne
a
worke
and
draw
his
hand
from
it
againe
,
and
let
it
stand
;
but
,
God
is
not
lyke
man
,
he
neuer
beganne
the
worke
,
but
he
will
perfite
it
.
And
therefore
,
I
say
,
who
euer
they
be
that
would
end
with
him
,
and
haue
an
assurance
that
God
shall
be
with
them
in
their
end
,
and
shall
crowne
them
with
a
crowne
of
glorie
,
they
should
take
heed
whether
God
hes
begun
with
them
or
not
.
If
I
finde
his
hand
begin
to
worke
with
me
,
I
will
perswade
my selfe
in
spite
of
al
the
world
he
shal
perfite
it
;
but
if
we
find
not
God
begin
with
vs
,
he
shal
neuer
crown
the
work
:
Al
stands
in
the
beginning
,
al
the
grace
we
get
in
this
lyfe
,
such
as
holinesse
,
sanctification
,
is
nothing
in
effect
,
but
the
beginning
of
grace
.
So
that
the
thing
we
haue
to
do
in
this
life
,
if
we
should
liue
a
thousand
yeeres
,
is
to
enter
in
count
whether
the
Lord
hes
begun
this
worke
or
not
.
If
I
finde
he
hes
begun
this
worke
in
me
,
then
in
my
death
and
letter
houre
I
will
assure
my selfe
,
the
Lord
wil
end
his
worke
with
me
,
I
will
make
a
sweete
end
,
and
he
will
crowne
me
with
glory
.
Yet
,
farther
,
he
sayes
,
Faithfull
is
he
,
which
calleth
you
,
which
also
will
doe
it
.
He
grounds
againe
this
promise
of
the
continuance
of
Gods
grace
,
Heighest
ground
of
faith
,
the
constant
nature
of
God
.
which
is
vnder
this
condition
of
effectuall
calling
on
an
higher
ground
.
If
thou
wold
haue
a
sute
faith
,
thou
must
haue
many
grounds
,
faith
is
not
builded
on
the
sand
,
it
must
haue
sure
groundes
:
He
grounds
this
ground
of
their
effectuall
calling
on
an
higher
and
surer
ground
,
that
all
the
world
wil
not
be
able
to
shake
,
it
is
vpon
the
vnchangeable
and
vnalterable
nature
of
God
,
the
constant
nature
of
God
,
not
fleeting
and
flowing
,
as
mans
nature
is
.
God
is
not
like
man
.
The
word
he
speakes
,
it
standes
,
it
neuer
alters
.
The
purpose
he
takes
is
vnalterable
.
To
the
Heb
6.
chap.
18
vers
.
It
is
impossible
,
that
,
God
should
lye
.
2.
Tim.
2.
chap.
13.
vers
.
He
cannot
deny
himselfe
,
he
abydes
faithfull
and
sure
.
Then
,
brethren
,
if
he
hes
said
to
the
hart
inwardly
,
It
is
my
will
from
all
eternity
,
that
thou
be
one
of
these
that
shall
be
safe
.
Hes
he
spoken
it
?
that
word
shall
neuer
be
altered
,
Heau●n
and
earth
shall
all
go
to
,
ere
there
be
one
word
of
that
altered
,
God
is
faithfull
,
the
word
he
hes
spoken
cannot
be
altered
:
Therefore
if
he
hes
called
thee
,
giuen
thee
a
sight
of
thy
election
,
it
will
neuer
alter
.
Paul
knew
this
well
,
and
therefore
he
assures
them
,
that
he
would
perfite
the
worke
begunne
in
them
:
on
this
condition
,
that
he
hes
called
them
inwardlie
;
this
assurance
should
be
in
the
hart
of
the
Preacher
,
thou
should
haue
thy
hart
established
on
these
same
groundes
,
thou
should
knowe
the
vnchangeable
nature
of
God
,
that
he
cannot
alter
:
for
,
if
thou
knowest
not
,
that
he
cannot
alter
,
thou
hast
no
certainty
of
faith
.
So
,
the
ground
of
faith
is
,
the
vnchangeablenesse
of
God
.
it
neuer
restes
vntill
it
pearce
into
that
infinite
deepnesse
in
God
.
To
speake
it
so
,
It
is
not
the
word
of
God
that
is
spoken
that
is
the
cheefe
ground
of
faith
:
for
faith
goes
in
through
the
word
,
and
grippes
in
to
that
vnchangeable
Majestie
.
Then
the
cheefe
ground
of
faith
,
is
the
vnchangeable
nature
of
God
,
and
it
neuer
gets
rest
,
vntill
it
get
that
vnchangeable
God
.
And
then
when
it
hes
gotten
him
,
it
restes
on
〈◊〉
restes
then
on
his
word
,
and
obeyes
his
word
;
if
he
then
speake
to
me
,
I
will
heare
him
and
obey
him
.
Then
God
should
be
painted
out
in
his
nature
,
so
far
as
man
can
:
But
who
can
doe
it
?
He
should
be
knowne
to
be
a
mercifull
,
true
and
just
God
,
and
none
can
haue
faith
but
he
must
knowe
these
.
Alas
,
thou
that
wilt
be
content
with
the
scrufe
of
the
properties
of
God
,
and
will
not
seeke
in
to
the
deepnesse
of
God
,
and
take
him
vp
in
his
properties
,
and
pearee
in
to
his
nature
and
rest
on
him
,
thou
shalt
neuer
get
a
setled
faith
.
Therefore
seeke
ay
knowledge
,
and
prease
in
to
him
,
that
thou
may
stand
in
some
setlednesse
.
Now
to
come
to
the
rest
of
the
text
.
When
he
hes
exhorted
them
,
prayed
for
them
,
made
promise
to
them
:
What
then
does
he
?
He
commes
downe
and
sayes
,
Brethren
pray
for
me
.
He
he
beene
a●
it
were
,
sitting
aboue
them
,
exhorting
them
,
praying
for
them
,
promising
to
them
as
a
superiour
far
aboue
them
,
and
ere
ye
looke
about
you
he
commes
downe
,
and
sits
downe
on
the
earth
and
his
course
about
lookes
vp
to
them
and
biddes
them
pray
for
him
:
What
learne
we
of
this
?
There
is
none
so
high
mounted
that
hes
so
excellent
graces
in
the
Church
of
God
,
if
it
were
the
Apostle
Paul
himselfe
,
but
he
should
humble
himselfe
,
as
it
were
,
vnder
the
most
humble
and
lowlie
in
the
Church
,
and
as
hee
hes
prayed
for
them
,
so
hee
should
pray
them
to
pray
for
him
againe
.
Pray
for
me
as
I
haue
prayed
for
you
;
as
I
haue
exhorted
you
,
exhort
ye
me
;
as
ye
haue
neede
to
be
prayed
for
by
me
,
so
haue
I
need
to
be
prayed
for
by
you
.
So
,
nothing
I
can
doe
to
you
,
but
I
haue
neede
of
it
my selfe
.
Ye
see
the
ei●
of
the
head
far
aboue
the
foote
,
the
one
is
lowe
on
the
earth
,
the
other
high
in
the
head
;
it
is
the
light
of
the
body
and
guides
the
foote
,
bids
it
goe
on
this
way
,
goe
on
that
way
,
it
hes
graces
far
aboue
the
foote
;
yet
for
all
this
preheminence
and
giftes
it
hes
gotten
,
it
must
looke
downe
againe
to
the
foote
,
and
say
,
foote
cary
me
,
and
beare
me
;
for
if
thou
cary
not
me
to
this
place
,
and
that
place
where
I
would
be
,
I
cannot
come
there
.
I●
is
so
with
the
members
of
the
body
of
Christ
:
The
eye
of
them
,
that
is
,
the
man
that
hes
gotten
greatest
preheminence
,
he
must
sloup
downe
and
humble
himselfe
to
the
poorest
bodie
in
the
Church
of
God
and
seeke
helpe
mutuall
in
the
Church
:
the
silliest
bodie
in
the
Church
hes
gotten
a
grace
which
he
hes
not
gotten
,
without
the
which
grace
he
is
not
able
to
stand
.
The
foote
can
carie
the
eye
,
but
the
eye
cannot
cary
the
foote
:
So
the
poorest
and
vylest
body
in
the
Church
hes
gotten
some
grace
that
the
greatest
in
the
Church
must
s●oup
downe
and
seeke
a
grace
at
the
silliest
bodie
.
Therfore
let
none
be
proud
.
Thou
that
wilt
contemne
the
soberest
grace
that
the
filliest
bodie
in
the
Church
of
God
hes
gotten
,
thou
shalt
lose
all
grace
.
Then
I
see
againe
(
brethren
)
the
necessity
of
prayer
.
Necessity
of
prayer
.
The
Lord
grant
this
that
we
could
once
knowe
it
well
.
There
is
no
grace
nor
perseuerance
in
grace
without
prayer
:
Without
prayer
to
God
let
none
seeke
to
stand
to
the
end
,
thou
that
cannot
open
thy
mouth
to
pray
to
God
neither
morning
euening
nor
midday
,
&c.
thou
shalt
neuer
get
grace
;
looke
neuer
for
this
perfection
.
Thou
cannot
go
forward
in
the
rinke
without
prayer
,
and
so
thou
shalt
neuer
come
to
the
butt
.
And
as
ye
see
heere
,
it
is
not
onely
mans
owne
prayer
that
is
requisit
,
to
bring
them
to
the
rinks
end
but
it
must
be
mutuall
prayer
;
I
must
pray
for
thee
to
helpe
thee
forward
thou
must
pray
for
me
to
help
me
forward
.
So
prayer
must
be
mutuall
,
and
as
it
were
,
euery
one
must
be
taking
others
by
the
hand
,
and
lifting
them
vp
from
the
filth
of
the
earth
to
heavenly
things
.
So
he
that
will
contemne
mutuall
prayer
and
say
,
I
will
pray
for
my selfe
,
I
am
familiar
with
God
,
I
haue
a
b●●ad
back
to
beare
all
their
curlings
if
they
were
neuer
so
many
.
Alas
the
curslinges
will
thrust
him
downe
to
Hell
,
and
his
prayer
shall
not
auaile
:
And
thou
who
contemnest
the
pray
or
of
the
silliest
bodie
in
the
Church
for
thee
.
if
thou
shouldst
〈◊〉
all
day
on
thy
knee
thou
shalt
get
small
●●therance
.
The
prayer
of
the
Church
is
a
nece●●ar
meane
to
bring
thee
to
Heauen
;
For
as
he
appoynted
thee
to
Heauen
,
so
he●
no
appoynted
prayer
of
the
Church
to
bring
thee
to
it
.
Now
he
commes
to
the
〈…〉
sayes
he
,
one
another
with
an
holy
kisse
.
As
he
would
say
,
I
cannot
be
present
with
them
,
I
cannot
speake
to
them
face
to
face
,
but
〈◊〉
you
to
whom
I
direct
this
Epistle
,
con●oy
my
salutation
to
them
,
and
in
my
name
salute
them
as
it
were
with
my
mouth
.
Brethren
,
what
is
a
salutation
?
A
testification
of
our
loue
that
we
beare
so
them
we
salute
.
Now
there
are
sundrie
fortes
of
salutations
,
a
man
will
salute
one
with
his
owne
mouth
,
then
when
he
cannot
get
him
saluted
with
his
owne
mouth
,
he
will
send
his
commendations
with
another
man
.
There
are
two
fortes
,
I
will
testifie
my
good
will
by
my
owne
mouth
in
his
presence
,
and
againe
I
will
testifie
it
by
another
,
and
will
send
my
〈◊〉
good
will
by
his
hand
:
And
truely
looke
how
sure
euer
thing
in
this
earth
was
caryed
by
a
mediat
person
,
as
sure
this
loue
will
be
caryed
by
one
to
another
;
he
will
take
my
loue
on
his
back
and
cary
it
to
another
;
and
as
sure
as
any
gift
is
presented
to
any
person
as
sure
will
my
loue
be
presented
to
〈…〉
I
send
it
.
And
what
good
will
it
doe
?
The
chiefe
thing
we
●aue
is
the
conjunction
of
the
members
one
with
another
.
Now
the
band
that
conjoynes
the
members
,
is
loue
;
and
●
may
send
this
same
band
by
an
other
.
He
may
tak
my
band
that
commes
from
my
hart
,
and
eary
to
any
man
:
Then
the
band
that
commes
to
him
it
kindles
vp
his
hart
,
and
he
loues
me
againe
,
and
so
his
hart
is
giuen
to
me
againe
.
So
,
seeing
this
happinesse
in
this
lyfe
standes
in
this
conjunction
,
euery
thing
should
be
vsed
that
may
enterteine
this
conjunction
,
if
it
were
but
a
good
morrow
or
a
good
night
,
euery
thing
holds
this
conjunction
together
,
vntill
we
be
fully
joyned
to
Christ
,
in
the
which
conjunction
standes
our
ful
happinesse
.
Yet
to
insist
.
This
salutation
is
to
all
the
brethren
,
none
excepted
.
To
speake
it
in
one
word
:
Such
familiar
salutations
as
these
,
salute
them
with
a
kisse
and
an
holy
kisse
,
they
are
not
competent
betweene
all
sorts
of
men
;
I
perceyue
not
that
the
Apostle
salutes
this
way
any
of
the
Gentiles
and
Heathen
;
it
is
true
we
are
bound
to
wish
well
to
all
,
to
the
prophainest
in
the
world
,
yea
to
the
enemies
of
Christ
,
and
I
will
say
,
the
Lord
turne
euery
enemy
of
Christ
to
him
:
but
certainely
,
when
it
commes
to
such
salutations
as
these
that
Paul
vses
,
as
to
say
,
salute
with
an
holy
kisse
,
they
are
proper
onely
to
the
domesticks
of
faith
,
and
therefore
he
sayes
,
salute
all
the
brethren
,
not
all
that
ye
meete
with
,
but
all
the
brethren
.
Loue
pertaines
to
all
,
but
there
as
a
speciall
loue
that
pertaines
to
the
members
of
the
bodie
,
as
to
brethren
and
sisters
,
there
are
special
salutations
that
specially
pertaines
to
the
members
in
the
bodie
,
and
therefore
discretion
must
be
had
;
all
salutations
must
not
be
had
to
al
alike
we
should
haue
a
regarde
of
the
condition
of
the
person
whom
we
salute
.
There
may
be
a
fault
aswell
in
this
vndiscreete
doing
,
as
when
we
leaue
it
vndone
;
giue
euery
one
their
owne
duety
.
Thou
art
addebted
to
a
brother
in
a
speciall
kindnesse
and
salutation
,
and
is
not
addebted
so
to
a
Turke
,
and
to
one
that
is
not
in
Christ
.
In
the
end
held
esires
that
they
salute
all
the
brethren
,
with
an
holy
kisse
.
We
know
it
was
a
fashion
of
olde
ere
Christ
came
;
then
Iewes
at
meeting
they
wold
kisse
other
euen
men
wold
kisse
men
,
the
same
fashion
continued
in
Christes
dayes
,
and
after
Christ
it
was
l●fed
also
,
as
〈◊〉
may
see
in
the
Epist●●
of
Paul
,
and
in
the
primitiue●
Church
at
their
meeting
together
,
at
the
Supper
of
the
Lord
they
would
kisse
in
token
of
their
vnitie
.
Now
this
holy
kisse
is
called
by
Peter
,
the
kisse
of
charme
,
1.
Epistle
5.
chapter
.
14.
verse
.
Ioyne
〈…〉
an
holie
kisse
is
nothing
but
a
〈◊〉
that
●yfes
of
an
〈◊〉
loue●
,
when
loue
is
in
the
〈◊〉
it
is
sinceere
without
by
〈◊〉
other
●ife
it
is
not
sinceere
▪
●ad
is
kisse
was
not
holy
because
loue
was
not
in
his
hart
when
he
kissed
his
Master
,
Sinceritie
to
be
vsed
in
salutation
.
so
this
kisse
was
in
hypocrisie
.
So
in
our
fashion
that
is
now
vsed
,
albeit
we
,
kisse
not
one
another
when
we
●id
good-marrow
,
or
good-night
,
we
make
〈◊〉
outward
testification
of
the
loue
,
of
the
hate
inwardly
;
if
there
be
not
loue
in
the
hart
,
all
is
but
hypocrisie
.
And
except
helsing
ryse
of
loue
in
the
hart
,
it
were
better
to
thee
to
hold
thy
tongue
,
thou
art
but
an
hypocrite
;
when
thou
salutest
with
thy
mouth
,
if
thy
hart
would
eate
him
vp
,
thou
wilt
appeare
to
haue
hony
in
thy
mouth
and
the
gall
of
bitternesse
is
in
thy
hart
.
Alas
many
Iudasses
now
.
Sweete
sleeked
lippes
,
false
malitious
inuyfull
harts
.
Alwayes
the
lesson
is
,
in
all
these
outward
testifications
of
loue
,
looke
euer
that
there
be
〈◊〉
loue
in
the
hart
,
that
the
testification
may
be
sinceere
,
and
thou
may
get
good
of
them
;
For
I
assure
thee
,
this
loue
to
thy
neighbor
does
good
to
thee
:
ô
Lord
if
sincerity
be
not
good
in
the
members
of
Christ
!
Alas
this
decreeped
age
is
turned
to
a
plane
hypocrisie
,
and
al
are
but
words
of
office
;
thy
vylde
salutation
returnes
to
thy
owne
hurt
.
As
it
does
him
no
good
nor
euil
whom
thou
salutest
,
so
it
does
thee
euill
and
returnes
to
thy
own
hurt
.
Hypocrisy
euer
hurts
the
hart
it
came
from
.
Now
to
the
next
words
I
charge
you
in
the
Lord
,
that
this
Epistle
be
read
to
all
the
brethren
,
the
Saints
.
This
is
another
purpose
:
For
in
the
end
as
I
tolde
you
there
is
varietie
of
things
casten
together
:
Appearandly
,
by
the
wordes
it
would
seeme
,
that
this
Epistle
was
directed
cheefly
to
the
Pastor
,
Elders
,
&c.
and
in
one
word
,
to
the
Presbyterie
,
that
was
there
.
Therefore
,
lest
the
inferior
and
common
sort
of
Christians
should
be
defrauded
of
this
benefite
,
the
Apostle
showes
,
that
,
it
is
his
wil
,
that
this
Epistle
be
communicate
to
the
whole
vulgar
sort
of
christians
,
that
we●
in
Thessalonica
,
neuer
one
should
be
defrauded
of
the
benefite
of
it
.
He
sayes
not
simply
,
I
will
you
to
do
this
,
but
,
he
vses
another
word
,
I
charge
you
in
the
Lord
;
I
binde
and
oblishe
you
,
vnder
a
paine
,
the
paine
is
the
wraith
of
the
Lord
,
Marke
it
.
There
must
be
great
grounds
and
causes
of
this
straite
charge
,
vnder
al
highest
paine
.
First
,
this
straite
charging
lettes
vs
see
the
great
necessitie
,
that
was
,
that
the
common
people
at
Thessalonica
should
heare
of
this
Epistle
,
aswell
as
the
rulers
of
the
Church
.
Secondly
,
it
lettes
vs
see
,
that
,
the
Apostle
perceyued
,
there
should
be
impedimentes
casten
in
,
that
should
hold
aback
this
wryting
of
his
,
from
the
people
,
he
knew
the
deceite
of
the
deuil
,
that
he
would
be
busie
,
to
haue
this
letter
closed
vp
and
neuer
to
be
communicate
to
the
common
people
:
and
therefore
,
he
charges
them
,
that
it
shold
be
read
to
the
people
.
Now
,
I
obserue
.
This
,
that
he
speakes
of
this
Epistle
,
which
is
but
a
part
of
the
Scripture
,
I
draw
it
to
the
whole
Scripture
canonicall
of
the
olde
and
new
Testament
;
Necessity
of
reading
and
bearing
the
Scripturs
.
and
I
obserue
the
need
that
all
sort
of
men
and
wemen
so
long
as
they
liue
in
this
lyfe
hes
to
vnderstand
the
scripture
,
to
read
it
,
or
if
they
cannot
read
it
,
to
heare
it
red
:
there
is
a
plaine
necessity
laid
on
euery
one
of
you
men
and
wemen
in
all
rankes
to
read
the
scripture
▪
and
if
ye
cannot
read
them
,
to
heare
them
red
,
Searche
the
Scriptures
,
sayes
the
Lord
,
in
Iohn
5.
chap.
39.
verse
,
for
by
them
ye
shall
obtaine
saluation
;
it
stands
men
on
their
saluation
and
damnation
to
know
the
Scriptures
.
Then
secondly
learne
.
The
deuil
,
the
enemie
of
mans
saluation
,
knowing
how
necessar●
the
Scripture
is
to
the
saluation
of
men
,
hes
euer
striuen
to
holde
the
Scripture
hid
as
a
closse
booke
from
the
common
people
.
What
ca●es
he
of
the
chiefe
of
the
Clergie
to
let
them
knowe
the
Scriptures
,
he
will
let
them
passe
if
he
can
get
the
multitude
of
people
to
carie
to
H●ll
with
him
?
This
wicked
doing
of
his
continues
still
in
the
world
,
and
the
word
is
closed
vp
among
the
Papists
,
and
it
is
forbidden
to
be
red
by
laikes
,
that
is
,
by
simple
men
and
wemen
,
and
it
is
forbidden
to
be
translated
in
their
owne
language
.
Marke
yet
further
.
They
who
are
rulers
in
the
Church
,
teachers
of
the
common
sort
,
are
bound
vnder
the
paine
of
the
wraith
of
the
Lord
Iesus
to
light
on
them
,
that
they
communicate
these
Scriptures
to
the
common
people
,
and
put
the
booke
in
the
hand
of
them
that
can
read
,
and
if
they
cannot
read
themselues
,
to
read
to
them
.
The
rulers
of
the
Thessalonians
are
charged
to
read
this
Epistle
to
all
the
common
sort
.
So
all
the
rulers
in
the
Church
to
the
end
of
the
world
shall
be
oblished
to
instruct
the
common
people
;
and
therefore
the
translating
of
the
Bible
in
euery
common
language
is
ordained
,
that
the
idiots
who
hes
the
mother
tonge
only
,
may
vnderstand
what
is
the
will
of
the
Lord
in
the
Scripture
.
Then
if
it
be
so
,
the
Doctors
in
that
harl
or
Church
in
Papistri●
that
hes
closed
the
booke
of
God
to
the
people
,
and
clasped
it
with
double
claspes
,
O
what
damnation
abydes
them
▪
(
if
ye
haue
an
English
new
Testament
to
the
fire
with
you
▪
)
dare
tho●
be
bould
to
read
the
Scripture
thy selfe
in
thy
owne
language
▪
thou
shalt
die
for
it
.
Alas
the
wraith
of
Christ
bindes
〈◊〉
and
holdes
them
〈◊〉
to
their
vtter
destructions
.
If
it
were
but
for
letting
the
people
of
God
remaine
in
ignorance
without
knowledge
.
Now
to
the
last
wordes
.
The
grace
of
our
Lord
Iesus
be
with
you
,
and
he
seales
it
vp
with
this
word
Amen
.
When
he
entered
in
with
them
in
the
beginning
of
the
Epistle
,
what
was
his
salutation
?
Nothing
but
a
recommendation
of
them
to
the
grace
of
Christ
:
at
his
first
meeting
with
them
he
prayes
that
they
should
receiue
the
grace
of
Christ
.
Grace
without
merite
wishes
both
in
the
beginning
,
and
ending
.
When
he
bids
them
fare-well
he
bids
the
same
grace
of
God
be
with
them
;
he
wishes
grace
in
the
beginning
and
grace
in
the
end
.
Learne
this
,
If
the
Apostle
had
thoght
that
there
had
bene
a
greater
thing
in
the
world
nor
the
grace
of
Christ
,
he
had
wished
it
either
at
the
beginning
or
at
the
ending
;
but
knowing
well
the
best
thing
he
could
wishe
to
the
people
is
Christs
grace
,
as
he
began
with
it
,
so
he
ends
with
it
.
And
alas
,
what
can
we
wishe
more
,
for
vnder
the
grace
of
Christ
all
the
graces
and
blessinges
we
can
haue
heere
,
and
in
the
life
to
come
are
comprehended
:
If
one
would
set
himselfe
to
wish
the
best
thing
in
the
world
to
another
,
what
can
he
wish
better
nor
the
grace
of
Christ
?
for
all
is
in
it
.
Now
it
is
to
be
vnderstood
what
is
the
grace
of
Christ
.
No
other
thing
but
the
free
fauour
of
God
in
Iesus
Christ
;
I
call
it
free
,
because
it
is
without
desert
or
merite
on
our
part
,
a
fauour
that
commes
not
on
our
deseruing
;
for
we
merite
nothing
but
Hell
.
Then
,
brethren
,
what
is
this
he
hes
bene
speaking
to
these
Thessalonians
?
Certainly
,
I
read
not
in
all
Pauls
Epistles
of
so
high
a
praise
of
Faith
,
Loue
and
Charitie
of
any
Church
,
as
he
hes
of
this
Church
of
Thessalonica
;
and
yet
for
all
this
in
the
end
he
sayes
not
,
I
beseech
God
that
he
consider
your
merite
,
for
ye
haue
deserued
well
,
and
he
is
much
oblist
to
your
deseruing
(
as
that
presumptuous
villaine
the
Pope
will
say
)
Lord
reward
you
according
to
your
deseruing
.
No
,
he
ends
not
so
,
but
he
sayes
,
Indeede
Thessalonians
ye
haue
done
well
▪
but
yet
I
commit
you
to
the
free
mercy
of
God
.
The
thing
I
wish
to
you
is
not
for
your
deseruing
,
but
against
your
deseruing
.
I
wish
to
you
the
free
grace
of
Christ
,
according
to
Christs
saying
in
Luke
17.
chap.
10.
vers
.
When
thou
has●
done
all
that
thou
can
doe
,
say
,
I
am
but
an
vnprofitable
servant
,
I
deserue
not
so
much
as
a
faire
looke
of
Christ
.
Hell
shall
ouertake
thee
for
all
thy
doing
,
except
mercy
come
betweene
thee
and
thy
God
.
Then
onely
mercie
without
deseruing
is
our
saluation
.
In
the
2.
Tim
chap.
1.
verse
16.
he
names
one
Onesiphorus
,
and
he
reckons
out
great
kindnesse
that
he
had
done
to
him
(
and
that
which
was
done
to
Paul
was
done
to
his
Master
)
he
saies
,
he
hes
refreshed
me
,
when
I
haue
beene
exceeding
wearie
,
be
thought
no
shame
of
my
fetters
and
bonds
,
and
hearing
tell
I
was
at
Rome
he
sought
me
out
very
diligently
.
Yet
for
all
this
,
he
sayes
not
,
Onesiphorus
deserues
well
at
Gods
hand
,
and
I
pray
that
the
Lord
would
rewarde
him
according
to
his
demerites
.
No
,
but
he
sayes
,
The
Lord
show
mercy
on
Onesiphorus
.
And
he
doubles
it
ouer
againe
,
and
he
saies
,
God
grant
as
I
haue
found
mercy
at
Onesiphorus
,
so
he
may
finde
mercy
at
the
Lords
hands
in
that
day
.
He
sayes
mercie
,
not
reward
but
free
mercie
:
and
so
I
end
.
Nothing
but
mercy
and
free
grace
;
when
we
haue
done
all
we
can
,
nothing
but
mercy
,
mercy
in
earth
,
mercy
in
heauen
.
On
paine
of
lyfe
when
thou
hast
done
all
the
good
thou
may
doe
,
beware
thou
think
of
any
deseruing
at
the
hands
of
God
But
cast
thy selfe
on
thy
knees
,
and
hold
vp
thy
hands
,
and
cry
for
fre
mercy
and
pardon
of
thy
sinnes
,
and
say
,
away
with
all
my
workes
,
they
are
but
dung
and
filth
;
I
craue
pardon
for
my
sinnes
of
thy
free
mercy
in
that
bloude
of
Iesus
Christ
:
Except
thou
craue
this
,
thou
shalt
neuer
haue
solide
joy
in
thy
hart
.
And
shall
I
say
that
one
of
these
false
quenchers
of
the
Spirit
felt
euer
this
sweetnes
in
Christ
,
which
onely
ryses
of
the
assurance
of
the
free
mercy
of
God
.
Therefore
let
our
onely
reposing
be
vpon
this
free
fauour
in
Christ
.
To
whom
with
the
Father
and
the
holy
Spirit
be
all
praise
for
euer
.
AMEN
.
FINIS
.
LECTVRES
VPON
THE
SECOND
EPISTLE
OF
THE
APOSTLE
PAVL
TO
THE
THESSALONIANS
.
PREACHED
BY
THAT
FAITHFVLL
seruant
of
God
.
Maister
ROBERT
ROLLOK
,
some-tyme
Minister
of
Gods
word
,
and
Rector
of
the
Vniuersitie
of
EDINVRGH
.
EDINBVRGH
PRINTED
BY
ROBERT
CHARTERIS
,
Printer
to
the
Kings
most
Excellent
Majestie
.
Anno
Dom.
M.
D.
CVI.
Cum
Priuilegio
Regiae
Majestatis
.
THE
ARGVMENT
OF
THE
SECOND
EPISTLE
TO
THE
THESSALONIANS
.
THIS
second
Epistle
to
the
Thessalonians
seemes
to
haue
beene
written
soone
after
the
first
.
The
occasion
of
the
wryting
thereof
may
be
gathered
of
the
Epistle
it selfe
.
The
Thessalonians
were
at
that
tyme
persecuted
and
heauily
troubled
for
the
faith
of
Christ
;
and
lykewise
there
entered
in
amongst
them
false
teachers
and
deceiuers
who
went
about
to
perswade
them
that
the
comming
of
Christ
was
instantly
at
hand
,
taking
occasion
,
as
it
appeares
,
by
the
Thessalonians
mistaking
of
certaine
speeches
vttered
by
the
Apostle
in
the
first
Epistle
,
especially
these
wordes
in
the
fourth
chapter
,
We
which
liue
and
are
remaining
in
the
comming
of
the
Lord
shall
be
caught
vp
in
the
cloudes
with
them
that
are
dead
in
Christ
,
after
their
resurrection
,
to
meete
the
Lord
in
the
aire
,
and
so
shall
we
euer
be
with
the
Lord
.
Where-vpon
the
Thessalonians
concluded
that
Christ
should
come
before
they
died
,
and
they
should
be
on
lyfe
at
his
comming
.
The
deuill
to
confirme
them
in
this
errour
raises
vp
these
deceiuers
who
went
about
to
perswade
them
of
it
,
as
though
it
had
beene
true
that
they
should
haue
beene
liuing
at
the
comming
of
the
Lord
,
alledging
that
they
had
it
,
both
by
the
re●elation
of
the
Spirit
of
God
,
and
also
by
the
tradition
of
PAVL
.
The
Apostle
therefore
thought
it
needfull
to
〈◊〉
this
second
Epistle
to
the
Thessalonians
,
partly
to
comfort
them
against
the
persecutions
of
their
enemies
,
partly
to
admonish
them
that
they
giue
not
eare
to
these
false
deceiuers
,
assuring
them
that
before
Christ
come
the
Antichrist
should
come
,
and
there
should
be
an
vniuersall
defection
from
the
trueth
.
The
Epistle
may
fitlie
be
diuyded
in
six
parts
.
The
first
part
is
the
salutation
in
the
two
first
verses
in
the
first
chapter
.
The
second
is
the
Preface
,
wherein
he
rejoyceth
for
their
perseuerance
and
increase
of
Faith
,
of
Loue
and
Patience
in
all
their
persecutions
and
tribulations
,
from
the
third
verse
to
the
fift
.
In
the
third
part
he
comfortes
them
against
the
troubles
and
persecutions
that
they
sustained
for
the
faith
of
Christ
from
the
fift
verse
to
the
end
of
the
first
chapter
.
In
the
fourth
part
he
admonishes
them
that
they
giue
not
eare
to
these
false
teachers
that
said
Christs
comming
was
at
hand
,
showing
them
that
before
the
second
comming
of
Christ
the
Antichrist
should
be
reueiled
,
and
there
should
be
an
vniuersall
defection
from
the
faith
of
Christ
Yet
he
comfortes
them
against
the
feare
of
defection
,
and
exhortes
them
to
abyde
constant
in
the
doctrine
they
had
receiued
from
him
,
crauing
〈◊〉
comfort
and
constancie
to
them
at
Gods
hands
.
This
par●e
is
conteinde
in
the
whole
second
chapter
.
The
fifth
part
containeth
exhortations
to
good
maners
and
Christian
dueties
,
from
the
beginning
of
the
third
chapter
to
the
sixteenth
verse
.
In
the
last
part
he
concludeth
the
Epistle
with
prayer
and
salutation
,
from
the
sixteenth
verse
to
the
end
.
THE
FIRST
LECTVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
2.
THESSA
.
CHAP.
1
,
vers.
1.
2.
3
4.
5.
1.
PAVL
and
Siluanus
,
and
Timotheus
,
vnto
the
Church
of
the
Thessalonians
,
which
is
in
God
our
Father
,
and
in
the
Lord
Iesus
Christ
.
2
Grace
be
with
you
,
and
peace
from
God
our
Father
,
and
from
the
Lord
Iesus
Christ
.
3
We
ought
to
thanke
God
alwaies
for
you
,
brethren
,
as
it
is
meete
,
because
that
your
faith
groweth
exceedingly
,
and
the
loue
of
euery
one
of
you
toward
another
aboundeth
.
4
So
that
we
our selues
reioyce
of
you
in
the
Churches
of
God
,
because
of
your
patience
and
faith
in
all
your
persecutions
and
tribulations
that
ye
suffer
.
5
Which
is
a
token
of
the
righteous
iudgement
of
God
,
that
ye
may
be
counted
worthie
of
the
kingdome
of
God
,
for
the
which
ye
also
suffer
.
HAVING
ended
(
Brethren
)
as
God
gaue
the
grace
,
the
first
Epistle
of
Paul
to
the
Thessalonians
,
I
thought
it
meetest
to
goe
forward
in
the
second
Epistle
:
for
otherwayes
the
worke
would
seeme
not
to
be
perfyted
,
and
the
matter
conteined
in
the
second
Epistle
,
is
very
worthie
to
be
insisted
vpon
And
it
appeares
very
well
among
all
the
Epistles
that
Paul
wrote
,
that
,
these
two
directed
to
the
Thessalonians
were
the
first
:
This
second
Epistle
which
we
presently
haue
in
hand
appearantly
hes
beene
written
soone
after
the
first
.
The
occasion
of
the
wryting
of
it
appeares
well
of
the
purpose
and
argument
it selfe
.
The
Apostle
in
this
Epistle
comfortes
the
Church
of
the
Thessalonians
,
which
was
persecuted
and
heauily
troubled
for
the
faith
of
Christ
.
Another
occasion
we
take
vp
in
the
second
chapter
:
There
entered
in
this
Church
(
for
the
deuill
can
neuer
be
idle
)
false
teachers
and
deceiuers
,
who
went
about
to
perswade
the
Thessalonians
,
that
the
comming
of
Christ
was
instantlie
at
hand
.
The
Apostle
therefore
taking
occasion
hereof
,
admonishes
them
not
to
giue
eare
to
these
men
;
and
he
telles
them
that
before
Christ
come
the
Antichrist
should
come
,
and
that
there
should
be
an
vniuersall
defection
in
the
world
.
I
take
these
to
be
the
two
occasions
of
his
wryting
.
There
are
three
chapters
of
this
Epistle
.
In
the
first
after
he
hes
saluated
them
,
and
giuen
thanks
to
God
for
them
,
he
enters
in
to
comfort
them
against
all
the
troubles
they
were
in
for
the
present
.
In
the
second
chapter
he
admonishes
them
not
to
giue
eare
to
these
false
teachers
,
that
said
that
Christes
comming
was
at
hand
.
And
therefore
he
prophecyes
of
the
comming
of
the
Antichrist
,
and
of
the
vniuersall
defection
of
men
in
the
world
And
in
the
third
and
last
chapter
he
enters
in
(
as
his
maner
is
)
to
exhortations
,
and
Christian
admonitions
to
the
end
of
the
Epistle
.
Now
to
come
to
the
first
chapter
,
first
he
salutes
them
,
next
he
commes
to
a
congratulation
for
the
graces
of
God
receiued
by
them
,
last
he
commes
to
the
consolation
.
As
to
the
salutation
,
it
is
the
common
forme
he
vses
in
all
his
Epistles
,
and
there
is
not
one
word
altered
from
the
salutation
he
vsed
in
the
first
Epistle
.
And
therefore
because
I
handled
euery
word
in
the
first
Epistle
,
I
mynde
not
to
insist
in
it
here
againe
,
onely
this
far
,
There
are
three
persons
that
salutes
,
Paul
,
Siluan●
and
Timotheu●●
Paul
an
Apostle
,
Siluanus
.
and
Timothe●●
two
Euangelists
.
These
three
persones
salutes
the
Church
of
God
at
Thessalonica
:
That
Church
,
he
sayes
,
that
is
in
God
the
Father
,
founded
and
grounded
first
on
him
.
Then
in
the
Lord
〈◊〉
Christ
the
Sonne
,
builded
on
the
Father
and
the
Sonne
:
All
〈…〉
must
stand
on
the
Father
and
the
Son
.
The
graces
he
wishes
to
the
Church
are
these
common
graces
he
vses
in
all
his
Epistles
.
The
grace
of
God
,
the
peace
of
God
,
that
is
from
the
Father
,
and
from
the
Lord
Iesus
his
Sonne
.
Now
onely
this
far
:
by
the
example
of
the
Apostle
we
learne
of
the
salutation
that
he
permits
before
his
Epistle
.
When
we
enter
in
to
speake
of
any
Church
,
to
wryte
to
any
people
concerning
faith
,
concerning
Iesus
Christ
,
to
make
a
declaration
in
the
entresse
of
that
loue
,
that
beneuolence
,
that
hartlinesse
,
that
we
beare
to
that
people
,
to
the
end
that
they
may
be
prepared
againe
to
heare
with
alike
loue
,
beneuolence
and
hartlinesse
,
and
so
the
Pastor
vttering
his
lyking
to
the
people
,
and
the
people
againe
their
lyking
of
the
Pastour
:
the
Pastour
may
haue
courage
and
libertie
to
goe
forward
in
doctrine
:
the
people
may
giue
audience
and
receyue
the
better
instruction
.
There
is
the
end
of
all
the
salutation
.
Now
I
goe
forward
to
the
thanks-giuing
,
and
I
will
speake
something
of
it
as
God
will
giue
me
the
grace
.
We
should
thanke
God
alwaies
for
you
:
He
sayes
not
we
thanke
God
simply
,
but
we
should
thanke
,
we
are
addebted
,
bound
and
oblist
of
duetie
to
thanke
him
Then
the
lesson
is
cleare
.
Thanks-giuing
to
God
is
a
debt
that
we
are
bound
and
oblist
to
pay
to
God
;
Gods
benefi●es
matter
of
thanksgiuing
.
for
we
giue
him
not
thankes
for
nothing
:
Ye
will
not
beare
the
Apostle
say
,
we
thanke
him
simply
,
but
ye
will
finde
a
matter
wherefore
he
thanks
him
,
euen
for
his
graces
and
his
benefites
.
There
are
two
sortes
of
his
benefites
and
graces
,
there
are
some
bestowed
on
our selues
,
some
on
others
.
As
for
them
that
are
bestowed
on
our selues
,
out
of
question
,
there
is
none
but
he
will
confesse
he
is
debt-bound
to
thanke
God
for
them
,
at
lest
he
must
confesse
this
in
word
,
thinke
as
he
will
.
As
for
the
benefites
bestowed
on
others
,
we
are
bound
likewayes
to
thanke
God
for
them
.
As
concerning
the
Pastor
that
hes
adoe
with
any
people
,
if
euer
man
was
bound
to
thanke
God
for
any
benefite
,
he
is
bound
to
thanke
him
for
the
benefite
showen
on
the
people
he
hes
adoe
with
;
because
their
blessing
is
the
frute
of
his
labours
and
trauels
:
and
therefore
he
is
bound
to
be
thankfull
for
it
.
I
say
more
.
There
is
no
member
in
the
Church
of
Christ
but
he
hes
cause
to
thanke
God
for
euerie
blessing
he
bestowes
on
another
.
I
am
bound
to
thanke
God
for
the
blessing
he
bestowes
on
thee
,
thou
art
bound
to
thank
God
for
the
blessing
he
showes
on
me
.
And
euery
one
should
thanke
God
for
others
blessinges
.
All
is
for
the
well
of
the
bodie
,
the
grace
I
get
is
for
the
well
o●
the
bodie
.
The
grace
thou
gettest
is
for
the
well
of
the
bodie
.
We
are
al
members
of
the
body
,
and
therfore
we
are
al
bound
to
thank
God
for
the
benefites
bestowed
on
the
bodie
:
I
shall
giue
you
a
familiar
similitude
.
Should
not
the
hand
of
a
man
thanke
the
man
that
hes
cured
the
foote
,
if
the
foote
hes
bene
sore
.
The
eie
likewise
in
a
maner
wil
it
not
be
thankfull
to
him
that
hes
cured
the
hand
;
and
so
of
all
the
rest
of
the
members
.
Now
would
to
God
we
were
as
sensible
members
of
the
spirituall
bodie
of
Christ
,
as
the
members
of
the
naturall
bodie
of
man
are
sensible
among
themselues
,
and
could
vnderstand
that
euerie
one
is
a
member
of
that
bodie
.
But
let
our
sense
be
as
it
will
,
if
thou
be
a
member
of
the
bodie
of
Iesus
Christ
,
thou
art
as
much
bound
to
be
thankfull
to
God
for
any
benefite
bestowed
on
another
,
as
the
hand
is
bound
to
be
thankfull
for
the
graces
bestowed
on
the
foote
;
otherwayes
thou
shalt
be
challenged
at
that
day
of
judgement
for
vnthankfulnesse
.
Paul
12.
chap.
to
the
Romans
15.
vers.
sayes
,
Reioyce
with
him
that
reioyces
,
and
mourne
with
him
that
mournes
.
Now
to
go
forward
.
We
should
thanke
God
●lwaies
.
Then
(
brethren
)
thanks-giuing
is
an
euerlasting
debt
,
a
continuall
debt
we
ought
to
God
,
there
is
no
end
of
it
,
there
is
no
intermission
or
leauing
of
it
day
nor
night
▪
As
Paul
speakes
of
charitie
to
the
Romans
chap.
13.
vers.
8.
Owe
nothing
to
any
man
,
but
loue
euery
one
another
.
Charitie
is
a
debt
that
should
neuer
be
payed
out
at
the
ground
,
but
ay
continuing
in
paying
.
Euen
so
thanks-giuing
to
God
is
a
debt
we
should
euer
be
paying
but
neuer
put
an
end
to
paying
of
it
,
for
it
can
haue
no
end
:
in
earth
euer
thanking
:
in
Heauen
when
we
are
with
●im
euer
thanking
,
and
our
glory
shal
be
in
an
euerlasting
thanking
of
him
:
for
why
,
if
he
could
leaue
off
to
show
grace
and
could
draw
his
hand
from
vs
,
as
men
does
,
then
we
had
cause
to
〈◊〉
from
thanking
.
But
the
graces
of
God
in
Christ
are
endlesse
grace
for
grace
.
And
therefore
seeing
his
grace
hes
neuer
an
end
,
why
should
thou
make
an
end
of
thanking
him
:
when
his
hand
is
opened
liberally
to
thee
,
why
should
thou
close
thy
mouth
,
and
not
render
thanks
to
him
.
Yet
further
.
We
thank
him
alwayes
for
you
,
sayes
he
,
as
it
is
meete
.
Marke
the
words
,
as
it
is
meete
,
as
it
is
worthie
.
The
word
sounds
so
in
the
proper
language
,
as
if
he
had
said
.
He
is
worthy
of
all
thanks
,
and
therefore
we
should
thanke
him
.
There
is
a
worthinesse
in
God
for
the
blessinges
he
bestowes
on
vs
,
there
is
a
deseruing
in
him
,
there
is
a
merite
in
him
;
it
is
be
onely
that
deserues
and
merites
.
There
are
two
thinges
,
debt
and
merite
,
(
I
but
touch
them
)
euerie
one
respectes
other
,
where
there
is
a
debt
,
there
is
a
merite
;
and
where
there
is
a
merite
there
must
be
a
debt
.
God
onely
merits
&
man
is
debtor
.
These
two
wordes
answeres
to
other
▪
There
is
no
merite
vnder
the
Sunne
but
Gods
merite
when
God
hes
to
doe
with
man
.
As
for
vs
there
is
nothing
but
debt
,
no
deseruing
in
vs
,
all
that
we
can
doe
to
our
God
is
meere
debt
;
as
euer
a
man
was
addebted
to
another
.
All
the
thanks-giuing
we
can
giue
him
is
debt
,
all
workes
we
can
worke
are
debt
,
what
euer
he
gettes
of
vs
,
he
merites
and
deserues
it
▪
This
is
the
trueth
,
and
yet
the
enemies
of
the
trueth
will
turne
this
euer
againe
,
and
will
ascryue
the
merite
to
stinking
fleshe
,
and
the
debt
to
God
.
The
debt
that
appertaines
to
vs
they
ascryue
to
God
;
and
the
merite
that
appeartaines
to
God
they
ascryue
to
vs
.
They
sette
vs
aboue
God
:
for
he
who
merites
is
aboue
the
debtor
:
Lord
what
a
change
is
this
?
Paul
to
the
Romans
chap.
11.
verse
35.
sayes
,
Who
gaue
him
first
,
that
hes
bound
him
to
giue
them
againe
?
Wilt
thou
be
before
him
?
gaue
thou
him
first
any
good
?
if
thou
can
doe
it
,
then
thou
merites
;
if
not
,
then
it
is
a
blasphemie
to
thinke
that
thou
can
merite
:
Fy
on
thee
,
there
is
nothing
in
the
part
of
the
creature
but
debt
,
yea
,
meere
debt
,
nothing
on
the
part
of
God
but
merite
.
Now
to
goe
forward
in
the
matter
of
this
thanks-giuing
that
neuer
hes
an
end
,
that
should
be
without
intermission
,
and
that
God
deserues
at
our
handes
.
The
matter
and
cause
of
thanks-giuing
is
grace
:
The
first
grace
is
Faith
;
not
a
simple
faith
,
but
an
exceeding
grouth
in
faith
;
Because
,
sayes
he
,
your
faith
growes
exceedinglie
.
The
next
grace
is
loue
;
not
simple
loue
,
but
aboundance
of
loue
,
and
abounding
in
mutuall
loue
,
so
that
the
hearts
of
them
ranne
ouer
in
loue
,
as
a
veshell
will
doe
when
it
is
ouer
full
.
Well
then
,
there
is
the
matte●
and
cause
of
this
thankes-giuing
,
an
exceeding
grouth
of
sure
faith
,
al
●undant
mutuall
loue
that
euery
one
bare
to
other
.
Then
compare
this
place
with
that
which
is
in
the
first
Epistle
,
chap.
1.
verse
3.
He
thanked
God
for
their
faith
and
loue
,
not
for
their
grouth
,
now
his
style
is
higher
:
and
he
thankes
God
,
not
for
faith
simply
,
but
for
grouth
;
not
for
loue
simply
,
but
for
abounding
in
mutuall
loue
.
Then
ye
see
since
the
first
tyme
the
Apostle
wrote
the
first
Epistle
to
them
,
the
Thessalonians
hes
growen
in
faith
and
loue
.
There
is
the
lesson
.
Grouth
in
faith
in
loue
.
There
must
be
a
grouth
in
grace
,
grace
must
grow
in
vs
,
and
we
must
grow
in
grace
.
If
thou
grow
not
in
grace
,
faith
and
loue
,
if
thou
goe
not
forward
,
of
necessity
thou
must
goe
backward
.
Thinke
not
that
a
man
will
stand
still
in
one
estate
of
faith
and
loue
,
so
that
he
will
say
,
I
wil
fix
my
stalfe
here
,
and
I
will
goe
no
further
nor
this
pointe
.
If
thou
fix
down
thy
stalfe
in
faith
and
loue
,
thou
shalt
fall
faster
backward
nor
euer
thou
came
forward
,
and
thou
shalt
neuer
come
to
the
end
nor
mark
.
If
thou
fix
thy
stalf
and
neuer
prease
to
go
forward
,
thou
shalt
neuer
come
to
that
glorious
resurrection
;
in
plaine
talke
,
thou
wilt
neuer
come
to
Heauen
.
To
be
homely
with
you
;
We
should
haue
a
care
euer
to
grow
in
this
lyfe
;
for
so
long
as
we
liue
,
we
are
either
children
,
or
at
the
farthest
we
are
springels
(
to
vse
that
word
)
Then
I
aske
,
will
a
childe
come
to
the
stature
of
a
man
or
woman
,
if
there
be
not
grouth
?
No
▪
Euen
so
if
is
impossible
to
one
to
come
to
the
stature
of
that
spirituall
man
without
growing
:
we
are
men
when
we
come
to
Heauen
,
and
are
joyned
to
our
head
,
and
no
sooner
,
and
there
our
grouth
ends
.
Can
thou
come
to
a
spirituall
mans
stature
,
if
thou
grow
not
in
faith
and
loue
in
this
earth
?
And
therefore
,
as
euer
ye
would
come
to
Heauen
and
obtaine
that
glory
;
prease
to
grow
in
grace
,
to
spring
in
faith
and
loue
in
this
world
in
some
measure
;
marke
your
grouth
in
grace
as
euer
ye
did
in
stature
.
He
will
be
busie
to
see
it
he
be
higher
this
yeere
nor
he
was
the
last
yeere
:
but
whom
marks
if
he
be
growne
higher
in
spirituall
things
this
yeere
nor
he
was
the
last
yeere
.
This
stature
will
away
,
these
earthly
things
will
away
,
but
this
grouth
●
Christ
abydes
for
euer
.
Of
this
grouth
read
Ephes
4.
chap.
vers.
13
14.
15.
where
he
exhorts
vs
to
growen
faith
to
the
〈◊〉
age
of
Christ
,
and
to
grow
in
loue
,
vntill
we
be
joyned
with
our
head
.
Yet
marke
more
.
As
●n
the
first
Epistle
1.
chap.
verse
3.
he
thanked
the
Lord
for
faith
simplie
,
and
loue
simplie
,
so
here
he
giues
him
all
thankes
for
the
grouth
therein
.
Marke
it
.
He
thankes
not
them
for
the
grouth
,
he
giues
them
not
one
part
of
the
thankes
,
and
God
the
other
,
but
he
thankes
God
for
all
.
And
good
reason
,
for
who
is
able
to
put
one
inche
to
his
stature
?
Art
thou
able
to
make
thy selfe
growe
in
this
bodily
grouth
?
No
,
it
is
impossible
.
Then
far
lesse
is
there
any
grouth
in
the
spirituall
man
,
but
that
allanerly
which
God
giues
.
No
standing
nor
perseuerance
in
grace
but
that
which
God
giues
.
Al
is
giuen
by
God
.
Fy
on
that
stinking
doctrine
of
the
Papists
.
When
God
,
say
they
,
hes
giuen
man
a
grace
,
he
permits
a
man
to
his
free
will
to
goe
forward
,
as
it
were
in
mans
owne
option
whether
to
goe
forward
or
not
.
I
only
touch
this
.
As
the
graces
commes
of
God
,
so
of
necessity
the
increase
&
grouth
of
graces
commes
of
God
and
not
of
any
grace
left
in
vs
.
In
one
word
,
Giue
him
the
praise
of
the
beginning
of
grace
,
giue
him
the
praise
of
thy
progresse
in
grace
,
giue
him
the
end
,
giue
him
the
praise
of
all
:
For
he
it
is
that
giues
the
grace
,
the
progresse
and
grouth
therein
,
it
is
he
that
crownes
his
worke
in
thee
,
it
is
he
that
works
all
,
that
all
the
glory
of
grace
may
be
giuen
to
him
.
Yet
to
insist
.
What
is
this
Faith
?
Faith
is
nothing
but
a
joining
of
vs
with
God
in
Christ
.
What
is
Loue
?
this
mutuall
loue
?
Nothing
but
a
joyning
of
vs
with
the
Church
here
on
earth
.
What
is
grouth
of
Faith
?
Nothing
but
a
growing
nearer
and
nearer
to
God
,
to
draw
him
nearer
and
nearer
to
vs
.
What
is
the
growing
in
Loue
?
Nothing
but
a
drawing
nearer
and
nearer
to
the
Church
,
which
is
the
bodie
of
Christ
.
Then
draw
neare
to
the
head
,
draw
neare
to
the
bodie
seuere
not
thy selfe
from
it
.
Then
what
is
the
matter
of
thanks-giuing
?
Euen
this
,
that
they
were
drawen
nearer
nor
they
were
before
to
Christ
,
and
to
his
Church
.
Then
,
brethren
,
when
haue
we
matter
of
thanking
God
for
any
man
for
any
people
?
Euen
when
we
see
any
man
or
people
drawing
nearer
to
Christ
,
and
the
body
of
Christ
nor
they
wer
.
If
a
man
had
al
the
kingdomes
of
the
earth
,
there
is
no
matter
to
rejoice
for
in
him
;
if
we
see
him
ly
aback
from
Christ
,
and
from
his
Church
;
if
he
draw
not
nearer
and
nearer
to
Christ
and
his
church
in
this
life
,
I
will
neuer
rejoyce
for
all
his
kingdomes
.
Vnhappie
is
that
man
that
sunders
from
Christ
what
euer
he
be
;
is
he
a
Lord
,
an
Earle
,
a
King
,
and
in
the
meane-tyme
hes
he
nothing
adoe
with
God
,
vnhappie
is
he
:
For
the
greater
blessinges
worldly
,
if
he
be
not
joyned
with
God
and
the
Church
,
the
greater
shall
be
his
damnation
.
Then
last
here
,
looke
what
he
speakes
of
loue
,
and
of
the
aboundance
of
loue
;
it
is
not
single
loue
,
but
loue
that
is
double
and
mutuall
;
M●tuall
loue
.
that
is
to
say
,
the
loue
that
commes
from
my
hart
to
thy
hart
;
and
againe
,
the
loue
that
commes
from
thy
hart
to
my
hart
that
is
mutuall
and
double
;
this
is
the
loue
that
he
praises
,
the
double
bond
of
loue
:
and
it
must
not
be
a
double
bond
onely
betweene
two
:
there
are
sundry
thinkes
they
loue
wel-eneugh
if
they
loue
one
,
and
that
one
loue
them
again
.
No
,
the
Apostle
sayes
here
,
Euery
member
of
the
body
must
loue
all
from
the
highest
to
the
lowest
:
The
hand
of
a
man
in
the
owne
sort
loues
the
whole
members
of
the
body
,
from
the
head
to
the
foot
,
honorable
or
vnhonorable
,
high
or
low
,
be
what
it
wil
,
no
member
in
the
body
but
it
loues
all
.
So
the
loue
the
Apostle
craues
,
is
that
loue
that
one
hes
to
all
;
and
againe
,
that
loue
that
all
hes
to
one
.
So
that
there
should
be
no
member
in
the
body
of
Christ
but
it
should
be
linked
in
with
loue
to
Christ
,
and
euery
member
of
his
body
.
There
is
no
member
of
the
body
of
man
but
it
hes
a
certaine
linke
whereby
it
is
linked
to
the
rest
.
The
finger
of
the
hand
hes
a
link
with
the
toe
of
the
foot
,
albeit
they
be
far
distant
.
So
there
should
be
no
member
of
the
body
of
Christ
,
but
it
shold
be
linked
with
euery
one
of
the
rest
of
the
members
,
albeit
they
lay
ten
thousand
myles
sundrie
.
It
lyes
not
in
our
power
to
cause
all
men
loue
〈◊〉
it
lyes
not
in
my
power
to
cause
al
men
loue
me
,
nor
in
thy
power
to
cause
all
men
loue
thee
;
but
I
tell
thee
what
thou
should
doe
,
looke
thou
loue
all
for
thy
part
,
and
if
they
loue
not
thee
againe
,
they
haue
to
answere
to
God
.
For
he
cranes
this
mutuall
loue
of
vs
.
This
is
the
mutuall
loue
that
holdes
the
brethren
together
,
if
it
be
not
,
the
members
cannot
be
joyned
together
in
the
bodie
.
It
is
true
,
we
will
neuer
get
it
perfite
in
this
earth
:
for
so
long
as
the
deuill
,
the
flesh
and
our
lulles
abydes
,
there
wil
be
euer
distraction
;
yet
we
should
striue
against
the
deuill
and
our
owne
cankerd
nature
to
be
linked
and
joyned
with
the
members
of
the
bodie
,
vntill
we
be
perfitely
joyned
with
Christ
,
where
there
shall
be
no
seuering
.
If
we
were
once
perfitly
joyned
with
him
,
we
shal
neuer
be
seuered
hereafter
.
There
shall
neither
be
deuil
nor
canker
in
nature
to
leuer
vs
then
.
Therefore
this
should
be
our
prayer
,
Lord
joyne
vs
to
thee
,
that
we
may
no
more
be
seuered
from
thee
and
thy
Church
,
by
the
deu●le
,
by
sin
,
nor
our
owne
corruption
.
Now
in
the
next
verse
he
amplifies
this
their
faith
and
great
loue
.
Their
faith
and
loue
was
so
great
that
he
was
forced
to
preach
their
praises
in
all
the
Churches
wherein
he
resorted
:
he
came
to
no
Church
but
remembring
their
great
faith
and
loue
,
he
was
compelled
to
preach
their
praises
,
and
to
set
them
forth
as
an
example
to
be
followed
.
Before
he
thanked
God
for
them
,
and
for
their
faith
and
loue
;
now
he
glories
in
the
graces
they
had
receiued
,
before
the
world
,
men
and
the
churches
wher
he
came
in
his
journey
.
When
he
thanked
God
concerning
them
he
vtters
neuer
one
word
of
their
▪
praise
;
but
comming
among
men
,
and
speaking
to
men
and
to
the
Church
,
there
he
praises
them
.
Mark
this
difference
.
Then
brethren
,
there
is
a
great
difference
in
speaking
of
the
graces
of
men
,
when
we
speake
to
God
and
before
him
,
when
we
speak
to
men
and
before
men
.
When
thou
speakst
to
God
of
man
,
let
no
praise
of
man
be
heard
before
him
:
be
ware
of
that
,
but
let
God
haue
al
praise
and
glory
if
thou
be
speaking
to
God
,
if
it
were
of
all
the
kings
of
the
earth
,
vtter
no
praise
of
any
king
there
;
for
,
in
comparison
with
God
,
kings
are
but
dust
,
and
worse
nor
the
dust
that
is
trode
vnder
foote
.
So
,
let
God
haue
al
the
praise
of
any
grace
he
hes
giuen
to
any
man
;
and
say
not
,
Lord
I
praise
thee
for
this
parte
,
of
the
grace
,
and
I
giue
man
praise
for
that
parte
of
the
grace
.
No
,
but
say
,
Lord
,
I
giue
thee
the
whole
praise
of
the
grace
,
because
all
the
grace
he
hes
gotten
is
of
thee
.
But
when
we
speak
to
men
and
tels
them
of
the
graces
of
God
men
hes
gotten
,
then
we
may
glory
in
men
,
but
with
this
prouision
,
that
it
be
in
God
.
We
may
commend
men
before
men
,
for
their
faith
,
loue
,
patience
,
but
looke
that
all
this
commendation
be
in
God
first
,
and
then
to
this
end
,
to
make
men
whom
thou
commendst
as
examples
in
wel
doing
.
See
that
thou
look
to
the
well
of
them
thou
speakst
to
,
that
they
should
follow
them
whom
thou
praisest
for
wel-doing
.
If
thy
minde
be
puft
vp
without
reuerence
of
God
,
&
without
respect
to
the
wel
of
him
thou
speakst
to
,
thou
derogatst
Gods
glory
;
we
should
be
ware
when
we
speak
to
the
praise
of
any
man
,
that
we
derogate
nothing
from
the
glory
of
God
.
Yet
marke
further
the
order
he
vses
.
He
glories
not
first
before
men
,
and
then
begins
to
thank
God
;
but
first
he
turnes
to
God
and
giues
God
the
glory
of
the
grace
he
hes
giuen
to
them
.
We
ought
to
thank
God
,
sayes
he
,
alwaies
for
you
,
as
it
is
〈◊〉
.
Then
he
commes
to
men
and
glories
of
their
graces
in
the
presence
of
men
.
Then
,
brethren
,
it
is
dew
tyme
to
praise
men
and
to
giue
them
their
owne
commendation
for
the
graces
God
hes
giuen
them
:
when
first
thou
hast
glorified
God
,
giuing
him
the
first
praise
and
commendation
.
This
is
the
order
.
When
thou
giuest
God
the
first
praise
,
and
then
commes
to
men
and
praises
the
graces
in
them
before
men
,
that
praise
is
in
God
and
he
allowes
of
it
.
But
when
thou
beginnes
in
praising
men
to
men
,
and
remembers
not
God
the
giuer
of
all
,
thou
spoilest
God
of
his
glorie
.
So
we
should
take
verie
good
heed
how
we
praise
godlie
men
:
for
verie
narrowlie
shall
we
escape
derogation
to
Gods
glorie
,
except
the
Spirite
connoy
the
whole
hart
and
mouth
.
And
therefore
in
praysing
men
we
should
be
wart
we
derogate
nothing
to
the
glorie
of
God
,
who
is
the
cheefe
giuer
of
all
.
All
the
kings
of
the
earth
should
stoup
and
giue
all
honour
and
glorie
to
God
.
Now
in
the
end
of
this
verse
he
sets
downe
the
matter
of
this
his
glorying
,
Faith
namely
,
and
with
Faith
he
joynes
Patience
.
because
of
your
patience
and
faith
in
all
your
persecutions
that
ye
suffer
.
In
the
verse
going
before
he
made
mention
of
faith
without
patience
,
but
in
this
verse
he
maks
mention
of
faith
and
patience
,
&
ther
eason
is
,
Because
faith
in
effect
is
nothing
but
the
anchor
of
the
soule
:
As
the
Apostle
to
the
Heb.
chap.
6.
vers.
19.
calles
hope
the
anchor
of
the
soule
:
and
as
an
anchor
is
casten
on
sure
ground
to
stick
;
so
is
Faith
casten
on
Christ
and
fastned
on
him
.
Now
there
is
nothing
in
this
world
that
the
deuill
,
the
world
,
sin
,
which
are
the
enemies
of
Faith
in
this
world
enuyes
more
nor
when
they
see
the
soule
of
a
man
anchored
on
Christ
,
as
on
a
sure
ground
.
And
therefore
they
seeke
euer
to
seuere
thy
soule
from
Christ
,
and
to
breake
the
anchor
.
He
will
spew
out
floods
of
persecution
and
tentation
,
jaw
after
jaw
,
to
raise
,
if
it
were
possible
,
the
anchor
of
Faith
in
Christ
,
that
the
anchor
being
away
,
the
man
may
flow
and
fleete
,
and
at
the
last
perish
.
Then
what
is
the
remedie
?
It
is
needfull
,
that
,
faith
be
sure
grounded
:
if
faith
be
not
grounded
on
Christ
she
shall
perishe
;
and
further
she
must
haue
a
troup
of
graces
about
her
,
she
must
be
hedged
on
all
sides
with
a
varietie
of
graces
.
Ignorance
of
God
&
of
Christ
are
the
causes
of
vengence
.
And
so
it
is
,
where
euer
true
faith
is
in
Christ
,
there
is
a
troup
of
graces
about
it
.
Now
all
these
graces
that
compasses
her
are
as
many
branches
that
commes
from
her selfe
as
from
the
roote
.
There
stands
about
her
,
Hope
,
Loue
,
Patience
,
&c.
a
number
of
graces
of
all
sortes
,
all
commes
from
her
,
for
she
is
mother
of
all
.
All
serues
her
,
for
she
is
Queene
of
all
;
Hope
,
Loue
,
Patience
,
and
the
rest
,
are
as
many
maids
standing
about
her
to
serue
her
.
Now
among
all
these
graces
Patience
is
one
;
the
duetie
and
seruice
of
Patience
is
to
stand
betweene
faith
and
the
jawes
of
tentations
and
persecutions
,
and
to
receiue
all
the
jawes
of
tentations
on
her
shoulders
,
that
the
anker
of
the
soule
which
is
Faith
may
stand
sure
.
So
,
Patience
standes
vp
and
holds
the
jaw
off
Faith
,
otherwaies
,
thy
faith
will
be
broken
:
and
it
is
impossible
to
him
that
hes
no
Patience
to
abyde
the
speaches
,
let
be
to
sustaine
the
persecutions
of
men
;
if
Patience
be
not
,
Faith
will
not
abyde
sure
.
And
by
the
contrare
looke
how
needfull
it
is
that
Patience
be
joyned
with
Faith
,
it
is
as
needfull
that
Faith
be
joyned
with
Patience
:
and
therefore
he
joynes
these
,
your
Patience
and
your
Faith
in
all
persecutions
.
And
as
I
told
you
,
Faith
is
the
mother
of
Patience
,
and
where
the
mother
is
not
,
the
daughter
cannot
be
:
and
if
this
anchor
of
Faith
be
not
anchored
on
Christ
,
Patience
will
not
hold
off
the
jaw
:
for
the
solide
ground
to
rest
on
is
Christ
.
Where
faith
is
not
,
Christ
is
not
;
and
take
him
away
no
standing
.
So
the
cheefe
ground
of
all
standing
,
is
faith
grounded
on
Christ
Iesus
,
all
the
rest
are
but
branches
to
Faith
▪
faith
is
the
cheefe
ground
.
The
standing
of
all
is
through
Christ
when
the
anchor
of
the
soule
is
grounded
on
him
.
Now
one
word
in
the
end
of
this
verse
.
He
speakes
heere
of
a
Faith
in
tribulation
and
persecution
,
not
of
Faith
in
case
,
rest
,
and
quyetnesse
,
but
of
a
Faith
in
trouble
.
The
Faith
of
the
Thessalonians
was
not
a
Faith
in
ease
and
quyetnesse
,
but
a
Earth
that
lay
vnder
a
continuall
exercise
,
lay
vnder
persecution
:
for
,
the
Church
of
Thessaloniea
was
exceedingly
troubled
,
as
appeares
in
this
Epistle
.
Many
will
be
content
to
beleeue
,
faith
in
Christ
is
a
wondrous
faire
thing
:
He
would
beleeue
and
she
would
beleue
,
but
looke
what
kinde
of
faith
men
would
haue
,
a
faith
with
quyetnesse
in
the
world
,
with
honor
eneugh
,
with
riches
,
and
all
this
worlds
wealth
.
This
is
the
faith
that
all
men
would
haue
.
But
(
brethren
)
the
faith
of
Christ
(
which
is
the
true
faith
)
must
be
casten
in
the
fornace
,
otherwayes
it
will
be
full
of
drosse
:
Will
ye
get
fine
golde
that
is
not
casten
in
the
fornace
and
fyned
in
it
?
Trow
ye
to
get
a
fyne
and
true
faith
that
is
not
fyned
in
the
fornace
of
trouble
and
persecution
,
at
the
lest
,
one
vexation
or
other
?
all
troubles
are
not
alike
,
but
of
necessity
faith
must
be
casten
in
some
fornace
;
Faith
fined
by
troubles
.
thou
must
be
in
some
tribulation
,
either
within
thee
,
or
without
thee
,
in
goods
,
riches
or
some
thing
:
and
this
is
the
faith
that
hes
the
commendation
here
,
a
fyned
faith
as
gold
hes
the
fynesse
throgh
the
fire
.
Peter
1.
Epist.
1.
chap
7.
vers.
tels
the
excellency
of
this
faith
compared
with
gold
:
gold
when
it
is
casten
in
the
fire
and
the
drosse
of
it
burnt
vp
will
be
far
better
nor
it
was
,
and
yet
there
was
neuer
gold
so
f●ire
but
it
wil
perrish
;
fine
it
oft-times
ouer
it
may
be
ever
the
finer
,
but
it
shal
perrish
in
the
end
;
but
he
sayes
,
faith
that
is
fined
and
tryed
,
shall
be
found
to
your
praise
,
glory
and
honor
,
when
Christ
shall
be
manifested
.
As
he
wold
say
,
it
shal
not
perish
,
but
at
that
great
day
of
Christ
▪
it
shal
tend
to
thy
euerlasting
glory
Let
vs
not
prease
to
feed
our selues
in
our
fantasies
,
thinking
that
we
shall
haue
a
faith
in
ease
,
quyetnes
&
honor
.
No
,
lay
this
ground
down
,
if
thou
wold
haue
a
faith
to
abide
till
Christ
come
,
assure
thee
thou
must
suffer
,
and
thou
must
abide
the
jawes
of
tentations
till
all
thy
faith
be
tryed
,
and
the
whole
dros
washen
away
,
and
the
fine
gold
stand
vp
.
At
these
are
but
dreames
,
to
think
that
thou
would
hold
Heauen
in
the
one
arme
and
the
world
in
the
other
arme
.
No
,
thou
must
let
the
world
go
,
and
take
Heauen
in
thy
whole
armes
with
affliction
,
or
else
thou
shalt
lose
Heauen
and
get
the
world
in
thy
armes
with
damnation
.
Now
this
for
the
thanks-giuing
and
congratulation
for
their
increase
of
faith
and
aboundance
in
loue
.
Now
come
to
the
second
part
,
Consolation
:
Making
mention
of
their
persecutions
,
he
takes
occasion
to
comfort
them
,
and
I
thinke
that
be
the
principall
purpose
he
hes
to
doe
with
them
:
and
the
first
argument
he
vses
heere
,
is
that
just
and
latter
judgement
,
that
generall
judgement
.
He
sayes
,
the
persecution
that
ye
suffer
for
Christes
sake
,
for
the
kingdome
of
Heauen
,
they
are
sure
arguments
that
there
shall
be
a
just
judgement
,
and
that
Christ
shall
come
to
judge
the
world
,
and
render
to
euerie
one
according
to
his
works
.
And
therefore
vpon
the
remembring
of
this
just
judgement
that
shall
be
;
ye
Thessalonians
comfort
your selues
,
Persecutiones
of
the
godlie
,
a
sure
argument
of
the
day
of
iudgment
to
come
.
for
it
shall
try
who
did
right
and
who
did
wrong
.
Then
take
vp
this
,
The
persecutions
the
godly
suffers
in
this
life
,
what
are
they
?
they
are
very
ocular
demonstrations
(
that
is
the
force
of
the
word
)
of
the
generall
judgement
to
come
,
wherein
Christ
shall
judge
the
world
.
And
in
the
persecution
of
the
godly
(
as
it
were
in
a
mirror
)
I
may
see
or
thou
may
see
Christ
comming
to
judge
the
world
,
&
to
render
to
euery
one
according
to
their
deserts
:
for
looke
how
I
or
thou
may
reason
:
When
I
see
a
person
troubled
for
righteousnes
sake
,
I
will
conclude
,
here
is
an
innocent
man
,
here
are
godly
people
troubled
wrongously
,
therefore
,
of
necessitie
there
must
be
a
judgement
wherein
all
ods
must
be
made
euen
;
I
looke
certainly
for
a
judgement
to
come
:
God
cannot
be
God
,
if
there
be
not
a
judgement
,
wherein
he
shall
be
anenged
for
the
wrong
done
to
this
man
:
I
will
not
conclude
a
particulare
and
an
earthly
judgement
;
I
will
not
say
,
when
I
see
a
godly
man
troubled
,
therefore
,
the
troublers
of
him
shall
be
plagued
ere
they
go
off
the
world
:
it
is
ouer
high
.
Indeede
the
Prophetes
of
olde
had
this
reuelation
,
but
it
is
ouer
high
for
vs
▪
because
experience
in
all
ages
hes
proued
that
some
of
the
greatest
persecutors
hes
died
in
peace
,
and
no
visible
judgement
hes
ouertaine
them
heere
.
But
,
this
I
am
sure
of
;
when
I
see
godly
men
opprest
,
I
may
say
,
there
shall
be
a
day
of
generall
judgement
,
wherein
God
shall
be
anenged
of
the
persecutours
,
if
repentance
interceede
not
.
Now
wold
ye
know
any
token
that
Christ
shall
come
againe
and
put
an
end
to
the
world
,
and
that
there
shall
be
a
generall
judgement
?
Looke
if
ye
see
or
heare
tel
that
the
godly
and
innocent
are
troubled
in
the
world
,
take
that
for
as
sure
an
argument
as
can
be
that
a
generall
judgment
shal
be
.
And
as
surely
as
the
master
is
comming
after
the
forerunner
,
as
surely
shall
the
general
judgment
come
after
the
suffring
of
the
godly
,
they
must
draw
on
a
judgment
,
and
at
the
last
they
must
draw
Christ
out
of
Heauen
to
take
vpon
him
the
place
of
a
Iudge
to
rander
to
euery
man
according
to
his
doing
.
Now
another
thing
:
He
comfortes
them
taking
his
reason
from
the
generall
judgement
,
he
telles
them
there
shall
be
a
terrible
judgement
,
when
a
terrible
judge
shall
come
and
sit
downe
in
a
judgement
seat
.
What
comfort
is
this
?
Ye
see
many
will
shake
and
shudder
when
they
heare
of
it
,
and
faine
would
desire
neuer
to
heare
of
it
.
It
is
true
the
promise
of
the
generall
judgement
will
neuer
comfort
the
wicked
,
and
they
that
troubles
others
;
the
more
that
they
heare
of
it
,
the
more
will
they
trimble
and
shiuer
.
But
it
is
as
true
that
the
most
comfortable
voice
they
that
suffers
wrong
can
heare
,
is
the
hearing
of
the
comming
of
Christ
in
that
latter
day
,
and
it
is
the
matter
of
patience
,
it
will
make
them
ly
vnder
affliction
with
exceeding
joy
;
the
thought
of
the
comming
of
Christ
giues
patience
in
all
troubles
,
and
this
may
be
found
in
experience
:
the
cheefe
joy
of
the
godly
is
the
remembring
of
Christs
comming
:
It
is
not
mens
judgement
,
their
absolution
and
condemnation
that
we
should
stand
vpon
.
What
cares
me
,
if
all
the
world
would
absolue
me
,
if
I
be
condemned
by
God
?
And
againe
,
what
care●
me
if
all
the
world
condemne
me
,
if
God
absolue
me
?
It
is
not
mens
absoluing
or
condemning
,
that
bringes
the
true
joy
or
heauinesse
to
the
hart
:
but
it
is
Gods
absolution
and
condemnation
that
will
doe
this
.
And
therefore
as
thou
would
haue
comfort
in
that
terrible
judgment
,
doe
well
,
and
suffer
wrong
,
and
byde
patiently
,
for
surely
it
will
not
be
long
;
there
is
such
a
crying
of
bloude
,
and
such
wronges
in
this
world
,
that
,
truelie
,
in
this
decrepite
age
,
Christ
must
come
shortlie
.
Then
,
this
is
the
first
argument
of
consolation
.
The
other
is
more
effectuall
.
I
shall
touch
it
.
Ye
that
suffers
shall
be
thought
worthie
of
the
kingdome
of
God
,
for
the
which
ye
suffer
.
He
commes
nearer
,
as
he
would
say
,
ye
haue
no
cause
to
trimble
and
feare
,
ye
shall
be
absoluted
from
that
terrible
judgement
,
and
ye
shall
be
counted
worthie
of
the
kingdome
of
God
.
The
enemies
of
the
trueth
gathers
of
these
words
,
that
,
there
is
a
merite
and
worthinesse
for
suffering
.
But
Paul
Rom.
chap.
8.
verse
18.
sayes
,
All
this
suffering
is
not
worthie
this
weight
of
glorie
.
So
I
answere
.
This
worthinesse
is
not
our
owne
,
but
that
which
is
Christs
worthines
and
properly
pertaines
to
him
,
heere
is
improperly
ascryued
to
vs
:
for
,
throgh
that
strate
conjunction
we
haue
with
Christ
,
he
and
we
are
made
one
,
and
therefore
his
graces
,
after
a
sort
,
are
ascriued
to
vs
.
I
hauing
Christ
may
challenge
his
merite
and
worthines
,
his
graces
that
he
hes
conquised
,
as
life
euerlasting
,
&c.
to
me
as
euer
man
might
challenge
any
land
or
heritage
.
Therefore
gather
not
here
any
worthines
simplie
without
Christ
.
Alwayes
,
I
see
the
cheefe
cause
of
consolation
to
the
godly
that
suffers
here
,
is
not
so
much
that
the
wicked
shall
be
punished
for
euer
,
as
that
the
godly
shal
be
adjudged
to
glory
.
There
is
the
cheefe
ground
of
my
consolation
,
Let
a
man
doe
all
the
euill
he
can
to
me
,
my
comfort
is
not
that
he
shal
be
punished
at
that
latter
day
,
but
that
then
God
shall
glorifie
me
at
that
latter
day
.
Desire
not
so
much
the
latter
judgement
that
then
the
wicked
may
be
punished
,
as
that
thou
may
be
glorified
.
Look
Gods
purpose
,
he
hes
appointed
this
latter
day
,
onely
to
this
end
,
that
,
the
godly
may
be
glorified
.
The
other
end
of
the
punishment
of
the
offenders
is
not
the
cheefe
end
,
for
the
cheefe
end
that
God
looks
to
,
is
,
that
,
he
may
be
glorified
in
mercy
.
It
is
true
,
he
will
be
glorified
in
justice
,
but
he
delytes
most
to
be
glorified
in
mercy
.
He
seeks
to
be
glorified
in
all
his
properperties
,
in
his
wisdome
,
power
,
&c.
But
the
mercy
of
the
Lord
passes
all
,
and
he
seekes
aboue
all
,
that
,
his
glory
should
shyne
in
his
mercy
toward
sinners
.
And
certainely
Christ
was
sent
in
the
world
that
his
glory
should
shine
in
mercy
.
His
preaching
was
to
mercy
.
God
hes
greater
glory
in
sauing
one
sinfull
soule
in
Christ
,
nor
he
hes
in
condemning
of
millions
of
the
wicked
.
So
,
brethren
,
wonder
not
that
many
goes
to
Hell
,
but
,
wonder
,
that
,
euer
a
sinner
should
be
safe
,
and
maruell
more
at
the
mercy
of
God
,
in
sauing
of
one
sinner
,
nor
at
his
justice
in
the
perdition
of
ten
thousands
.
So
the
mercy
of
God
is
wonderfull
,
his
power
and
all
is
wonderfull
,
but
,
his
mercy
passes
all
his
properties
.
To
him
be
glory
for
euer
.
AMEN
.
THE
SECOND
LECTVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
2.
THESSA
,
CHAP.
1.
vers.
6.
7.
8
▪
9.
6
For
,
it
is
a
righteous
thing
with
God
,
to
recompence
tribulation
to
them
,
that
trouble
you
.
7
And
to
you
,
which
are
troubled
,
rest
with
vs
,
when
the
Lord
Iesus
shall
show
himselfe
from
heauen
with
his
mighty
Angels
.
8
In
flaming
fire
,
rendring
vengence
vnto
them
,
that
doe
not
know
God
,
and
which
obey
not
vnto
the
Gospell
of
our
Lord
Iesus
Christ
.
9
Which
shall
be
punished
with
euerlasting
perdition
,
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
.
IN
the
first
part
of
this
chapter
,
ye
haue
heard
(
brethren
)
next
after
the
saluatation
a
preface
,
wherein
he
rejoyces
together
with
them
,
for
that
increase
and
grouth
of
the
graces
of
God
in
them
,
namelie
,
of
their
Faith
,
Loue
and
Charitie
.
In
rejoycing
with
them
he
giues
God
the
thankes
and
all
the
glorie
of
whatsoeuer
grace
they
had
receyued
.
We
entered
the
last
day
in
the
second
parte
,
which
containes
a
consolation
:
For
these
Thessalonians
sustained
affliction
and
trouble
for
the
faith
of
Christ
,
therefore
the
Apostle
confortes
them
.
We
heard
the
first
argument
of
comfort
he
ministred
to
them
,
was
from
the
just
judgment
of
God
.
Your
troubles
and
afflictions
ye
suffer
are
all
sure
tokens
,
that
,
Iesus
Christ
will
come
one
day
and
judge
this
world
justlie
:
Among
all
the
assurances
of
the
latter
judgement
ths
is
one
.
The
trouble
that
the
godlie
suffers
in
this
world
.
In
the
affliction
and
trouble
of
the
godly
,
ye
may
see
(
as
it
were
,
in
a
mirror
)
the
Lord
comming
to
judge
the
world
,
when
we
see
an
innocent
man
troubled
,
we
may
gather
our
conclusion
,
there
must
follow
of
necessity
a
day
of
count
and
reckning
:
it
cannot
be
,
that
the
just
Lord
will
suffer
▪
vnjust
dealing
to
passe
away
vnpunished
.
Then
,
in
the
second
argument
he
drawes
nearer
to
them
,
and
sets
downe
the
end
of
this
just
judgment
that
shall
be
,
the
end
shall
be
for
their
well
:
For
,
when
the
Lord
shall
come
to
judge
the
world
,
they
shall
be
counted
worthy
of
that
kingdom
,
the
kingdome
of
Heauen
,
for
the
which
they
suffered
.
Worthie
,
not
in
themselues
(
for
,
all
the
affliction
vnder
Heauen
will
not
make
a
man
worthy
of
Heauen
▪
)
but
,
worthy
,
in
the
righteous
merites
of
Christ
,
where-with
one
day
we
shall
be
clad
,
and
for
his
worthinesse
and
merite
shall
be
adjudged
to
life
euerlasting
Now
in
the
beginning
of
this
text
,
he
proues
,
that
the
day
of
judgment
they
shall
be
adjudged
to
lyfe
euerlasiting
and
glory
.
He
takes
his
argument
from
the
nature
of
that
Iudge
.
It
is
a
iust
thing
,
sayes
he
,
to
God
,
to
recompence
tribulation
to
them
who
troubles
you
.
As
if
he
had
said
,
the
Iudge
is
just
,
yea
,
by
nature
he
is
justice
it selfe
,
and
therefore
,
the
judgement
must
be
just
,
and
in
his
just
judgement
he
must
adjudge
you
to
life
,
and
he
must
render
to
euery
man
his
due
;
being
just
,
he
must
render
to
them
who
hes
afflicted
you
,
affliction
againe
.
And
to
you
who
are
afflicted
,
he
must
tender
rest
,
euen
,
as
he
renders
to
vs
:
For
,
I
in
my
owne
person
haue
beene
afflicted
aswell
as
ye
haue
beene
,
and
I
am
assured
,
he
will
render
rest
to
me
,
and
so
also
will
he
to
you
:
there
is
the
meaning
of
the
words
.
Then
ye
see
,
brethren
,
here
,
he
grounds
their
deliuerance
in
that
latter
judgment
vpon
the
just
nature
of
God
:
ye
may
see
our
life
euerlasting
vnto
the
which
we
shall
be
adjudged
in
the
day
of
judgment
leanes
on
a
solide
foundation
,
euen
the
most
just
nature
of
the
Iudge
;
all
the
world
is
not
able
to
shake
it
,
if
thou
can
shake
God
,
then
thou
may
shake
our
life
euerlasting
.
Seuer
justice
from
him
,
and
seuer
life
from
his
owne
,
both
are
alyke
;
do
the
one
,
if
thou
may
do
the
other
.
And
so
,
brethren
,
ye
see
where-vpon
the
assurance
of
your
faith
and
hope
of
life
euerlasting
is
grounded
,
it
is
grounded
vpon
an
insight
of
the
nature
of
God
,
vpon
a
knowledge
of
him
,
what
he
is
in
his
owne
nature
,
that
he
is
just
,
he
is
righteousnesse
it selfe
,
knowing
then
that
he
is
just
,
seeing
,
as
it
were
,
at
the
least
in
some
measure
in
God
,
and
in
his
nature
that
he
is
just
,
I
take
assurance
that
that
just
God
shall
adjudge
me
to
life
,
I
make
this
more
generall
:
all
assurance
,
all
hope
of
any
grace
we
haue
to
receiue
at
the
hands
of
God
,
what
euer
it
be
,
must
proceede
from
an
insight
and
knowledge
of
the
nature
of
God
;
how
can
I
or
any
man
looke
for
any
good
at
the
handes
of
him
who
is
not
knowne
to
me
?
how
shall
I
assure
my selfe
I
shall
get
any
good
from
him
,
I
know
not
?
Therefore
,
the
man
or
woman
who
would
haue
faith
in
God
,
or
hope
of
lyfe
,
or
any
good
at
his
hands
,
must
seeke
to
pearce
in
to
the
deepnesse
of
the
infinite
nature
of
God
,
so
farre
as
can
be
,
to
knowe
him
in
his
justice
,
wisdome
,
power
,
mercy
,
and
in
all
these
infinite
properties
in
his
nature
;
then
knowing
him
in
these
infinite
thinges
,
he
must
assure
himselfe
of
such
and
such
graces
at
his
hands
;
I
know
him
to
be
powerfull
,
therefore
,
with
his
power
he
will
deliuer
me
;
I
know
him
to
be
mercifull
,
in
his
mercy
I
am
assured
he
wil
show
mercy
▪
on
me
;
I
know
him
to
be
wise
,
therefore
I
am
assured
he
will
deale
wisely
with
me
,
he
that
is
skilfull
and
the
God
of
order
will
deale
skilfully
with
me
.
Then
,
ye
see
,
that
,
faith
will
neuer
be
builded
vpon
a
scroofe
and
superficiall
thing
.
The
world
thinks
it
ynough
,
to
know
,
there
is
a
God
▪
to
know
his
name
and
no
more
.
No
,
thy
hart
cannot
be
builded
on
a
s●roofe
.
It
is
impossible
to
any
to
haue
that
solide
and
assured
faith
in
God
and
that
hope
of
lyfe
,
except
they
haue
a
solide
knowledge
,
in
some
measure
,
of
his
nature
and
of
his
properties
.
And
that
bodie
that
preases
not
to
pearce
in
to
the
deepnesse
of
God
;
cannot
haue
that
Spirit
of
God
:
for
,
in
the
first
Epistle
to
the
Corinth
.
chap.
2.
vers.
10.
it
is
said
,
The
spirit
of
God
searches
,
and
what
?
in
to
the
infinit
deepnesse
of
God
,
and
there
he
lets
thee
see
Gods
minde
towardes
thee
.
So
,
that
,
if
any
be
indewed
with
that
searching
Spirit
of
God
,
of
necessitie
that
Spirit
must
conuoy
their
eyes
,
in
some
measure
,
in
to
the
secreetes
of
God
,
to
the
deepnesse
of
that
infinite
nature
:
It
is
a
wonderfull
sight
that
a
true
and
solide
faith
hes
in
God
.
It
will
peace
in
to
the
infinite
nature
of
God
,
and
builde
on
that
infinite
nature
the
solide
ground
of
faith
.
I
speake
this
that
ye
may
seeke
to
knowe
the
nature
of
God
.
Yet
to
the
wordes
.
It
is
a
righteous
thing
with
God
,
not
to
men
,
but
,
to
God
.
The
meaning
of
the
Apostle
is
,
What
euer
seemes
right
in
the
eye
of
man
,
this
is
righteous
in
the
eye
of
God
,
to
render
to
euery
man
his
due
.
Now
the
Lord
forbid
,
that
our
life
or
death
euerlasting
hang
vpon
that
that
seemes
just
and
vnjust
to
man
.
Lord
forbid
,
that
Heauen
or
Hell
hang
at
mans
girdle
,
or
depended
on
his
judgement
,
I
assure
you
,
many
would
goe
to
Hell
from
hand
.
As
God
in
nature
is
a
just
Iudge
,
euen
so
,
man
by
nature
a
wrangous
and
vnjust
judge
:
Let
him
be
giuen
ouer
to
himselfe
,
hee
shall
neuer
judges
one
whit
of
that
which
is
just
,
Difference
betwene
the
iudgment
of
God
,
and
of
men
.
at
the
least
,
he
shall
neuer
judge
sincerelie
of
that
worke
.
I
shall
tell
you
the
differences
between
the
judgement
of
God
and
man
shortlie
.
Man
when
he
judges
is
oft-tymes
so
blinded
,
that
he
sees
not
the
thing
that
is
just
:
for
,
he
will
take
vp
the
thing
that
is
vnjust
to
be
just
,
and
the
thing
that
is
just
to
be
vnjust
.
Then
againe
,
supponing
by
the
light
of
the
minde
he
see
the
thing
that
is
just
,
yet
there
is
such
a
peruersnesse
in
his
will
and
affection
,
that
,
in
spyte
of
the
light
of
the
mynde
he
will
peruert
justice
;
that
thing
he
knowes
to
be
just
he
will
call
it
vnjust
.
And
the
thing
he
knowes
to
be
vnjust
he
will
call
it
just
.
But
it
is
not
so
with
God
:
for
,
first
,
he
by
that
infinite
judgement
in
him
sees
that
thing
that
is
just
to
be
just
,
nothing
can
begyle
him
,
at
the
verie
first
looke
he
will
knowe
that
which
is
just
.
And
then
againe
,
when
he
sees
it
to
be
just
,
there
is
such
an
vprightnesse
in
him
that
he
will
decerne
it
to
be
just
.
Then
,
brethren
,
it
is
well
with
vs
that
our
lyfe
and
death
dependes
not
on
men
,
vpon
their
judgement
,
their
speaking
,
it
is
well
with
vs
that
our
saluation
and
condemnation
depends
not
on
their
blind
and
corrupt
affection
,
but
on
him
that
sees
euery
thing
,
as
it
is
,
and
judges
justlie
.
There
is
the
ground
of
our
saluation
.
Now
to
goe
forwarde
.
The
effect
of
his
justice
,
what
is
it
?
The
just
Iudge
sitting
in
his
judgement
seate
he
renders
to
euerie
man
their
owne
,
his
justice
standes
in
distribution
:
He
renders
to
the
troublers
,
by
the
saw
called
Lex
talionis
,
euen
such
thing
as
they
did
,
to
wit
,
trouble
.
But
to
the
godly
he
giues
rest
,
joy
and
comfort
for
euer
.
What
should
he
render
to
the
afflicters
but
affliction
.
To
the
troublers
but
tribulation
againe
.
So
what
euer
man
does
,
he
gettes
the
lyke
repayed
to
him
againe
in
his
hand
:
God
readers
infinite
trouble
to
the
afflicters
of
the
godlie
.
afflictes
he
,
he
shall
be
afflicted
:
trouble
he
▪
he
shall
be
troubled
,
if
all
the
world
had
said
the
contrare
.
Indeed
it
is
true
,
brethren
,
the
affliction
that
he
receiues
,
albeit
it
be
alyke
in
qualitie
:
(
for
affliction
is
euer
like
affliction
)
yet
looke
to
the
quantitie
of
that
trouble
the
troublers
shall
receyue
,
It
is
incomparable
,
in
quantitie
:
for
,
in
quantitie
it
shall
be
infinite
.
All
that
which
they
may
do
to
the
godly
is
but
finit
and
hes
and
end
:
But
that
affliction
where-with
they
shall
be
repayed
home
againe
is
infinite
.
And
therefore
read
the
Rom.
chap.
2.
vers.
8.
9.
where
Paul
telles
of
that
rendring
alike
at
that
great
day
,
he
cannot
get
words
sufficiently
to
expresse
their
affliction
.
They
shall
get
indignation
,
then
wraith
,
they
shall
be
opprest
with
tribulation
&
anguish
,
and
shall
be
casten
in
the
presse
of
affliction
.
Whereto
should
we
speake
of
this
?
Can
any
words
expresse
it
?
No
,
all
the
words
of
the
Angels
of
Heauen
and
men
in
the
earth
cannot
expresse
the
affliction
they
shall
be
afflicted
with
in
that
day
.
Indeed
,
the
afflictions
:
the
godly
sustaines
here
may
be
suffered
,
but
the
affliction
the
wicked
shall
suffer
at
that
day
shal
be
intolerable
.
Now
ye
may
say
,
how
can
this
stand
with
Gods
justice
,
to
repay
a
thing
infinite
for
a
finite
thing
;
to
render
infinite
affliction
for
finite
affliction
;
to
render
the
paines
of
Hell
for
a
short
temporall
paine
?
I
answer
.
God
in
repaying
wrong
to
them
that
hes
done
wrong
,
lookes
not
so
much
to
the
wrong
that
one
man
does
to
another
,
as
to
the
wrong
done
to
his
owne
Majesty
that
is
infinite
.
Thou
oppressest
thy
neighbour
,
thou
troublest
a
brother
.
The
Lord
when
he
commes
to
judge
,
he
looks
not
so
much
to
the
wrong
thou
hast
done
to
thy
neighbour
,
or
to
thy
brother
,
as
to
the
wrong
done
to
himselfe
:
He
respects
the
wrong
done
to
him
who
is
infinite
,
and
therefore
,
thou
shalt
be
repayed
with
an
infinite
paine
.
This
is
Gods
justice
.
Then
againe
.
Neuer
a
man
that
did
wrong
.
and
that
hes
tane
pleasure
to
do
wrong
,
did
euer
the
wrong
,
nor
was
able
to
doe
so
great
wrong
,
as
he
would
haue
done
,
if
he
had
gotten
his
will
fulfilled
in
doing
wrong
,
there
would
neuer
be
an
end
of
his
wrong
:
If
the
trouber
had
his
will
in
troubling
,
no
end
of
his
trouble
:
If
the
murtherer
had
his
will
in
murthering
his
bloodie
sword
would
neuer
be
put
vp
,
but
he
would
euer
be
murthering
,
he
would
be
euer
oppressing
.
And
therefore
,
God
in
his
judgment
lookes
not
so
much
to
the
thing
thou
doest
,
to
the
stroke
of
thy
hand
,
to
the
word
of
thy
mouth
,
as
he
looks
to
the
thoght
and
will
of
thy
mynde
.
It
hes
no
end
of
euill
.
The
Lord
for
thy
endlesse
euill
will
in
hart
,
will
render
thee
an
endlesse
paine
.
This
much
for
the
first
rendering
.
The
second
rendring
is
the
rendring
to
the
godly
according
to
Gods
justice
.
What
renders
God
to
the
godly
?
Not
as
he
did
to
the
wicked
,
affliction
for
affliction
,
trouble
for
trouble
;
but
by
the
contrare
,
where
they
were
afflicted
,
lying
tread
downe
in
the
presse
of
affliction
,
then
the
Lord
shall
louse
their
bondes
,
and
take
the
oppressours
and
wrap
them
in
the
same
bondes
,
and
tread
them
vnder
his
feete
.
So
,
the
second
sort
of
rendering
,
God
renders
infinite
glory
,
to
the
godly
afflicted
.
is
rendering
not
alyke
to
alyke
,
but
a
thing
that
is
vnlyke
,
rendering
to
the
afflicted
relaxation
for
euer
.
Brethren
,
there
is
no
comparison
betweene
the
afflictions
of
the
godlie
,
and
that
which
the
Lord
shall
render
to
them
for
their
affliction
.
That
which
the
godlie
suffers
is
but
a
meane
and
small
thing
.
It
is
not
worthie
to
be
spoken
of
,
to
be
rent
on
the
Raoks
,
to
be
burnt
quick
,
for
the
name
of
Iesus
,
is
not
worthie
to
be
spoken
of
in
respect
of
that
wonderfull
glorie
we
shall
possesse
.
The
Apostle
in
that
second
chap.
to
the
Romans
,
10.
verse
,
cannot
get
words
to
expresse
their
glory
which
they
shall
enjoy
at
that
latter
day
.
Honour
and
glory
,
that
passes
all
the
ignominie
that
can
be
in
the
world
a
thousand
stages
,
immortalitie
,
thou
shalt
neuer
die
againe
,
lyfe
,
and
lyfe
that
is
without
end
,
peace
and
joy
euerlasting
.
There
is
no
comparison
.
In
the
2.
Corinth
.
chap.
4.
verse
17.
Paul
calles
the
afflictions
of
the
godlie
,
the
momentaneall
lightnesse
of
affliction
:
they
are
first
light
,
then
their
afflictions
lastes
but
for
a
moment
.
Yet
,
sayes
he
,
they
shall
worke
to
you
an
euerlasting
weight
of
glorie
,
and
glorie
that
is
excellentlie
excellent
:
he
cannot
get
wordes
to
expresse
it
.
The
glorie
is
in
quantitie
a
weight
,
in
tyme
it
is
euerlasting
;
in
dignitie
it
is
excellentlie
excellent
.
Whereto
shall
I
speake
it
?
All
the
tongues
that
is
in
Heauen
and
earth
is
not
able
to
expresse
that
glorie
as
it
is
worthie
to
be
spoken
of
:
For
,
in
the
1.
Epist.
to
the
Corinth
.
chap.
2.
verse
7.
it
is
said
,
These
thinges
hes
not
entered
in
the
hart
of
man
that
the
Lord
hes
prepared
for
them
that
loue
him
.
And
who
are
they
,
if
not
they
who
suffers
for
him
?
This
much
for
the
rendring
both
to
the
one
and
the
other
according
to
the
just
nature
of
God
.
Now
in
the
end
he
addes
to
this
word
,
with
vs
.
He
shall
render
relaxation
to
you
and
to
me
also
.
I
am
troubled
as
you
are
.
And
therefore
I
hope
for
the
same
deliuerance
and
relaxation
that
I
promise
to
you
.
Promise
nothing
to
the
people
,
but
the
thing
thou
thinkest
to
get
a
parte
of
thy selfe
.
Promise
no
resurrection
,
except
thou
thinkest
to
get
a
parte
thereof
.
But
the
thing
I
marke
is
this
.
I
see
all
grace
and
glorie
is
in
a
societie
with
the
Saintes
:
resurrection
,
lyfe
euerlasting
is
with
the
godlie
:
For
as
there
is
a
communion
with
the
Saintes
in
afflictiones
1.
Peter
chap.
5.
verse
9.
so
there
is
a
communion
with
the
Saintes
in
rest
,
in
grace
and
glorie
.
Ephes.
chap.
3.
verse
14.
1.
Thessa
.
chap.
3.
verse
13.
And
this
thing
we
may
take
vp
euer
in
this
Apostle
,
he
speakes
of
no
grace
but
euer
together
with
the
Saintes
,
all
is
in
one
conjunction
.
Let
none
therefore
prease
to
come
to
Heauen
but
in
this
conjunction
.
Thou
wilt
leape
from
the
Church
,
but
I
assure
thee
leape
as
thou
wilt
,
and
think
to
come
to
Heauen
without
that
societie
,
thou
shalt
neuer
come
to
Heauen
,
thou
shalt
neuer
get
relaxation
but
in
this
society
.
Thinke
it
no
small
matter
to
be
of
the
number
of
the
godly
:
thou
shalt
neuer
be
glorified
in
that
latter
day
,
if
thou
be
not
one
of
that
nomber
.
Then
marke
another
thing
.
He
sayes
,
they
shall
get
relaxation
with
him
.
Then
it
followes
that
he
was
afflicted
with
them
.
Who
gettes
rest
?
but
they
who
are
troubled
.
Who
will
come
to
Heauen
?
None
but
they
who
for
Christs
sake
on
the
earth
hes
suffered
some
affliction
,
either
within
or
without
.
No
,
look
not
that
a
man
will
come
sleeping
to
Heauen
.
Heauen
is
a
relaxation
out
of
bondes
;
who
can
be
lowsed
,
but
they
who
haue
●ene
bound
?
This
may
learne
vs
to
take
in
patience
to
be
bound
,
to
be
euill
spoken
of
,
and
to
suffer
either
one
thing
or
other
for
the
hope
of
that
lyfe
euerlasting
.
Now
to
goe
forwarde
in
the
text
following
▪
ye
haue
a
short
but
a
pithie
description
of
the
Lord
Iesus
comming
to
judgement
to
render
and
repay
.
When
shall
this
rendring
be
?
When
shall
affliction
be
rendered
to
the
afflicters
,
and
relaxation
to
the
bound
and
troubled
?
When
our
Lord
Iesus
Christ
shall
come
to
iudge
the
world
.
Not
till
then
.
There
is
the
dyet
nothing
but
patience
vntill
then
.
Thou
art
ouer
sudden
.
Thou
would
haue
the
Lord
rendering
to
thee
rest
,
and
to
thy
enemie
trouble
at
the
first
moment
.
Thou
would
haue
him
to
put
thee
in
Heauen
at
the
first
hand
,
and
thy
enemies
▪
in
Hell
at
an
instant
.
No
,
byde
,
till
the
tyme
of
the
manifestation
come
.
Tyme
of
rendring
.
Then
,
the
tyme
of
rendering
is
the
tyme
of
manifestation
of
light
,
it
is
the
day
of
light
,
of
such
a
light
as
was
neuer
in
the
world
▪
for
,
while
Christ
come
,
all
is
hid
▪
Heauen
is
hid
.
Hell
is
hid
:
Right
is
hid
▪
wrong
is
hid
;
damnation
is
hid
;
saluation
is
hid
;
lyfe
hid
,
death
hid
;
godlie
men
is
hid
;
reprobate
men
hid
;
all
hid
,
till
Christ
come
to
judgment
.
1.
Iohn
chap
3.
verse
2.
When
Christ
shall
come
he
shall
be
first
reuealed
from
Heauen
,
an
infinite
light
shall
come
from
Heauen
accompanying
that
glorious
Majestie
.
Then
Hell
shall
be
seene
,
Heauen
shall
be
seene
faire
and
broad
,
lyfe
shall
be
seene
,
death
shall
be
seene
,
all
shall
appeare
then
as
they
are
.
So
,
byde
still
a
whyle
,
and
byde
in
patience
,
thou
who
would
haue
relaxation
,
and
thy
bondes
shall
be
loused
in
patience
;
byde
,
till
that
tyme
.
Thou
that
would
see
afflicters
afflicted●ly
▪
still
in
patience
▪
for
,
in
that
moment
when
thou
shal
see
the
Lord
comming
from
Heauen
▪
thou
shalt
see
an
end
of
all
these
thinges
such
rendring
as
euer
thou
would
haue
desyred
.
So
nothing
but
patience
.
Now
,
marke
the
style
the
Lord
gettes
in
this
reuelation
and
comming
.
He
is
called
▪
The
Lord
▪
A
style
of
glorie
,
a
name
of
power
.
So
the
Lord
in
his
comming
and
manifestation
shall
be
manifested
lyke
a
Lord
,
and
in
a
surpassing
power
ouer
quick
and
dead
.
Rom.
chap.
14.
verse
9.
He
died
and
rose
againe
,
that
he
might
be
Lord
both
of
the
quick
and
the
dead
.
Then
againe
he
is
called
Iesus
,
that
is
,
a
Sauiour
▪
as
he
shall
be
manifested
at
that
day
as
a
Lord
;
so
shall
he
be
manifested
as
a
sweete
Sauior
Iesus
,
to
the
just
and
godly
of
this
world
.
So
,
then
,
his
appearance
shall
be
as
a
Lord
and
Sauior
,
to
the
comfort
of
his
elect
and
as
a
Lord
in
power
,
to
the
destruction
of
the
wicked
.
Now
,
to
goe
forward
▪
(
I
shall
not
be
●ur●ous
,
but
shall
open
onely
the
wordes
▪
)
The
Lords
comming
and
reuealing
himselfe
as
Lord
,
and
as
Iesus
the
Sauior
is
descriued
and
set
out
in
an
high
glorie
:
Christ
shal
come
from
heauen
.
His
reuelation
shall
first
be
from
the
Heauen
.
That
word
Heauen
is
not
put
in
lightly
.
He
is
reuealled
not
from
the
earth
,
or
from
any
low
part
:
No
Monarchs
that
euer
reuealled
themselues
in
the
world
came
downe
yet
from
Heauen
:
The
Lords
reuelation
when
he
shall
show
himselfe
to
the
world
shal
be
from
the
Heauen
:
The
Heauen
now
is
a
vaile
casten
in
betweene
our
eyes
and
the
Lord
.
So
that
we
cannot
see
him
,
but
at
that
day
the
Lord
of
glorie
shall
break
downe
thro●gh
the
vaile
and
come
down
to
the
aire
to
be
seene
by
vs
.
Now
if
ye
wil
aske
what
an
Heauen
this
is
▪
Paul
4.
chap.
to
the
Ephes.
vers.
9.
10.
saies
he
was
caried
to
an
heauen
aboue
a●
the●e
heauens
which
we
see
.
And
therefore
these
Heauens
from
the
which
the
Lord
shal
appeare
,
is
a
place
aboue
:
He
shall
break
throgh
all
these
Heauens
while
he
offer
himself
to
be
seene
in
the
clouds
.
Then
this
comming
from
Heauen
lets
vs
see
he
shall
come
to
his
in
glory
.
The
greater
glorie
,
the
greater
comfort
to
vs
,
the
greater
discomfort
to
the
wicked
,
the
greater
feare
and
trembling
to
the
reprobate
.
Take
heed
to
this
ye
who
takes
pleasure
in
sin
,
what
feare
and
terror
shall
ouertake
you
in
that
day
.
So
this
is
the
first
part
.
Now
in
the
next
wordes
he
is
des●ryued
from
his
companie
that
shall
conuoy
him
.
Angelles
shal
accompany
Iesus
,
in
his
comming
.
The
Lord
in
his
second
comming
he
shal
not
come
his
alone
;
in
the
first
comming
he
came
in
the
world
basely
,
like
a
poore
man
accompanied
with
no
glorious
traine
.
The
Lord
was
made
poore
that
thou
should
be
made
rich
;
the
Lord
took
vpon
him
ig●●miny
that
thou
shold
get
glory
.
Now
in
the
second
comming
he
shall
be
gloriously
a●companied
.
No
neuer
Monarch
was
so
accompanied
when
they
came
to
their
kingdom
as
the
Lord
Iesus
shal
.
They
shal
wonder
that
he
going
in
his
first
comming
in
the
world
so
poorely
should
haue
such
glory
.
The
first
company
he
shal
come
with
shall
be
Angels
,
the
gloriousest
creatures
that
euer
was
,
not
one
or
two
,
but
millions
of
Angels
,
principalities
and
powers
.
Iude
sayes
14.
vers.
the
Lord
〈◊〉
come
with
thoulands
of
his
S●ints
.
And
I
say
as
I
think
,
there
shall
not
be
an
Angell
in
Heauen
,
but
all
shall
come
with
Iesus
.
And
what
shall
be
then
habite
?
They
shall
come
like
an
armie
al
as
it
were
,
in
a●mes
.
Men
who
are
in
their
armour
in
their
harnes
they
appeare
most
glorious
to
the
world
.
So
all
the
Angels
shall
come
as
an
army
armed
with
power
;
and
therefore
it
is
said
,
Angels
of
his
power
▪
terrible
to
the
wicked
,
because
they
shall
be
enarmed
against
them
;
comfortable
to
the
godly
,
for
they
come
for
their
defence
.
The
Angels
in
their
owne
nature
are
strong
,
by
their
creation
potent
;
they
are
principalities
,
powers
by
vertue
of
their
own
nature
.
But
the
word
would
import
more
.
They
shall
not
onely
be
strong
with
their
owne
power
,
but
,
they
shall
come
enarmed
with
the
power
of
Christ
,
with
an
exceeding
and
extraordinary
kinde
of
power
,
such
a
power
,
that
they
were
neuer
sene
in
before
,
in
such
a
majesty
as
neuer
was
seene
of
before
,
and
al
to
the
glory
of
that
glorious
Lord
Iesus
,
who
is
Lord
and
judge
blessed
for
euer
.
An
earthly
king
when
he
is
in
his
greatest
glory
is
but
accompanied
with
selie
infirme
creatures
who
hes
little
strength
.
But
,
the
Lord
Iesus
,
who
is
King
of
kings
shall
be
accompanied
at
his
comming
with
Angels
of
such
an
infinite
strength
,
that
the
deuill
and
all
the
world
shall
not
be
able
to
withstand
any
one
of
them
.
Now
,
to
goe
forward
,
the
next
companie
that
shall
be
with
him
shall
be
creatures
,
something
inferior
,
Not
so
glorious
as
the
Angels
,
Flaming
fyre
shall
accompany
Christ
.
but
,
very
glorious
,
a
flamming
fire
,
a
fire
with
a
great
flame
;
and
therefore
,
fire
that
shall
cast
downe
from
it
exceeding
great
heat
and
light
to
the
world
.
Ye
will
aske
,
what
fire
will
this
be
?
I
will
not
be
curious
heerein
:
but
,
I
think
,
that
,
that
fyre
that
shall
be
at
that
day
shall
be
that
same
naturall
element
,
that
the
Lord
created
,
when
he
made
the
rest
of
the
creatures
.
This
appeares
very
well
,
of
Peter
,
in
his
second
Epistle
,
chap.
3.
vers.
6.
7.
When
he
sayes
,
the
first
world
was
destroyed
by
water
,
and
the
second
world
shall
be
destroyed
with
fyre
.
Certainely
,
as
the
first
world
was
destroyed
by
a
naturall
water
;
so
,
shall
the
second
world
be
destroyed
by
a
naturall
fyre
.
This
fyre
shall
then
appeare
in
such
a
glorie
,
quantitie
,
and
light
,
as
it
was
neuer
of
before
:
because
it
is
imployed
in
the
seruice
of
a
most
glorious
Lord
.
Would
ye
knowe
what
shall
be
the
vse
of
this
glorious
fyre
?
Read
.
2.
Epist.
of
Peter
chap.
3.
This
fire
going
before
him
shall
burne
▪
first
,
the
heauens
;
then
,
it
shall
come
to
the
elements
,
and
melt
them
all
with
heat
.
It
shal
next
come
to
the
earth
and
shall
burne
vp
the
earth
and
all
the
works
.
Would
ye
know
what
shall
come
after
?
There
shall
be
a
new
heauen
and
a
new
earth
.
And
so
,
this
fire
shall
▪
serue
for
the
purifying
and
burning
of
the
drosse
of
the
creatures
:
for
,
all
the
creatures
,
the
Heauen
,
the
Earth
,
the
Sunne
▪
the
Moone
,
he●
drawen
on
a
corruption
,
through
our
sinnes
.
But
,
is
there
no
other
vse
of
this
fire
?
This
fire
shall
also
in
the
Lords
justice
be
a
fire
to
deuoure
the
aduersaries
▪
Heb.
chap
10.
verse
27
▪
to
burne
the
reprobate
for
eeuer
.
And
therefore
,
vaine
man
,
who
takes
pleasure
in
thy
sinnes
,
let
●he
memorie
of
this
flamming
fire
terrif●e
thee
,
that
,
in
tyme
,
thou
may
repent
.
Now
,
this
much
for
that
glorious
companie
,
where-with
the
Lord
Iesus
shall
be
accompanied
in
that
glorious
comming
.
Now
,
come
to
the
effects
,
in
the
next
words
.
When
he
is
come
from
the
Heauen
accompanied
with
the
glorious
Angels
and
flamming
fire
,
certainely
,
he
will
not
come
for
nothing
:
Kings
in
the
earth
may
fli●
their
campes
for
nothing
;
but
,
the
King
of
glorie
will
not
doe
so
.
Now
,
the
effect
,
in
one
word
,
is
,
rendering
,
repaying
,
recompencing
;
the
judgement
is
,
in
rendering
to
euery
one
,
his
owne
due
:
In
rendering
,
first
he
beginnes
at
the
godles
and
wicked
after
his
comming
in
such
a
glorie
.
He
shall
render
the
wicked
,
that
,
which
is
due
to
them
,
that
is
,
vengeance
.
To
whom
?
To
them
,
that
know
God
on
this
earth
,
〈◊〉
them
,
that
obeyed
not
the
Gospell
of
the
Lord
Iesus
.
Marke
it
.
The
Lord
keepe
vs
from
the
causes
of
this
rendering
.
There
shall
be
none
,
that
knew
not
God
,
Faith
accompanied
with
a
troup
of
graces
.
and
obeyed
not
the
voyce
of
Christ
in
the
Gospell
,
but
▪
vengence
shall
ouertake
them
in
that
glorious
appearing
of
that
judge
in
the
world
▪
These
are
the
two
great
●aultes
and
sinnes
,
that
shall
procure
,
in
the
day
of
judgement
,
vengence
▪
from
Iesus
Christ
.
Now
,
as
there
are
two
thinges
,
that
procures
this
vengence
,
so
,
there
are
two
things
,
that
brings
life
at
that
great
appearance
of
the
Lord
Iesus
Christ
.
The
first
,
is
,
the
knowledge
of
God
.
The
next
,
is
,
the
knowledge
of
his
Sonne
the
Lord
Iesu●
Christ
▪
Ioh●
chap.
17.
verse
3.
This
is
lyfe
euerlasting
,
to
know
thee
to
be
the
onely
God
,
and
whom
thou
hast
〈◊〉
,
Iesus
Christ
knowe
these
two
,
knowe
God
,
knowe
Christ
in
his
Gospell
,
〈◊〉
▪
vengence
shall
not
ouertake
thee
▪
Then
,
by
the
plaine
contrare
.
There
are
two
grounds
and
causes
of
death
and
damnation
▪
The
misknowing
of
God
,
and
the
〈…〉
of
Iesus
heere
〈◊〉
in
his
Gospell
,
and
these
two
are
〈…〉gether
.
Then
▪
brethren
,
in
one
word
,
Let
not
the
Iew
be
bold
to
say
,
he
knowes
God
▪
when
he
knowes
not
his
Son
;
all
the
knowledge
a
man
can
haue
of
God
,
when
he
knowes
not
his
Sonne
,
is
nothing
:
for
,
God
the
Father
cannot
be
knowne
,
but
in
his
Son
Iesus
Christ
,
and
without
the
knowledge
of
God
in
his
Son
,
there
is
no
saluation
from
judgement
.
The
Son
is
the
Image
of
God
,
and
God
will
be
knowne
in
him
.
Heb.
chap.
1.
verse
3.
He
is
the
brightnesse
of
his
glory
,
and
the
ingraued
forme
of
his
person
.
So
,
that
there
can
be
no
sight
of
God
,
but
in
the
face
of
Christ
the
man
.
Ioyne
these
two
together
,
know
God
know
the
Son
,
know
the
Son
that
thou
may
know
the
Father
;
for
,
no
sight
of
the
Father
,
but
,
in
the
Son
.
This
further
wold
be
marked
.
When
he
speaks
of
obedience
to
Christ
.
He
sayes
not
,
they
that
obeyed
not
the
Lord
Iesus
,
but
,
he
sayes
,
They
who
obeyed
not
the
Gospell
of
the
Lord
Iesus
.
This
is
spoken
,
to
the
commendation
of
the
Gospell
,
and
of
the
preaching
of
it
,
and
this
base
ministry
which
men
esteemes
so
litle
of
.
Looke
how
he
rankes
this
Gospell
and
the
preaching
of
it
with
Christ
himselfe
.
He
counts
them
that
obey
the
Gospell
,
to
obey
Christ
,
and
he
counts
them
,
who
are
rebellious
to
the
Gospell
,
to
be
rebels
to
Christ
.
And
therefore
say
I
,
boast
as
thou
wilt
,
of
Christ
,
and
of
the
knowledge
of
him
,
if
thou
despise
this
Gospel
,
and
this
base
ministry
,
vengence
shall
light
on
thee
:
Thou
wilt
say
,
thou
knowest
Christ
and
in
the
meane
time
,
there
wil
be
nothing
in
thy
hart
,
but
,
a
contempt
of
the
Gospel
&
of
the
preachers
of
the
Gospell
.
But
,
boast
as
thou
wilt
,
of
the
knowledge
of
Christ
;
thou
shalt
finde
,
if
thou
be
impenitent
in
this
pointe
,
vengence
▪
shall
light
on
thee
.
Rebels
to
the
Gospell
and
preaching
thereof
,
in
earth
,
rebels
to
Christ
,
in
the
Heauen
.
Think
not
,
when
thou
hungerst
the
Gospell
out
of
the
land
,
by
drawing
away
in
thy
●lookes
all
the
thing
the
Gospel
should
be
sustained
on
▪
that
,
thou
knowest
God
and
Iesus
Christ
.
What
matter
of
the
hungring
of
the
bodies
of
men
,
in
respect
of
the
Gospell
.
When
thou
closest
the
mouth
of
men
,
so
,
that
,
for
hunger
,
they
are
not
able
to
preach
,
say
not
,
thou
knowest
Christ
and
loues
the
Gospell
,
thou
liest
falslie
.
When
throgh
thy
gredines
thou
art
an
hinderer
to
the
ministrie
,
whom
the
Lord
thrusts
out
,
to
be
dispensators
of
the
foode
to
the
soules
of
men
,
thou
hungerst
the
Gospell
.
When
thou
doest
this
,
say
not
,
thou
louest
Christ
.
Thou
wilt
say
in
that
great
day
,
Lord
,
where
saw
we
thee
hungring
,
where
saw
we
thee
naked
,
&c.
But
,
the
Lord
then
shall
say
,
What
euer
thou
did
to
the
Ministers
of
the
Gospell
,
thou
did
it
to
me
,
thou
stayed
the
planting
and
progresse
of
the
Gospell
,
throgh
thy
auarice
.
O
sacrilegious
Abbot
,
Bishop
,
and
Priour
,
and
the
rest
of
that
rable
,
and
ô
ye
rauening
woolfes
,
that
deuoures
the
teinds
,
to
the
prejudice
of
the
plantation
of
this
ministry
and
Gospel
,
to
the
hungring
of
innumerable
soules
.
Look
to
this
matter
and
tak
vp
your selues
,
that
the
Lord
meete
you
not
in
vengence
,
looke
to
this
at
this
tyme
,
and
with
draw
not
the
moyen
whereby
this
Gospell
may
be
propagated
in
the
world
.
I
speak
no
more
of
this
matter
.
One
day
will
show
the
trueth
of
these
things
.
Yet
,
ere
I
leaue
the
words
.
Marke
,
further
.
He
is
speaking
of
the
godlie
,
that
were
persecuted
,
and
he
brings
in
the
Lord
Iesus
rendring
,
and
yet
,
he
sayes
not
,
he
shall
render
vengence
to
them
,
that
afflicted
and
troubled
the
godlie
,
he
speaks
not
of
them
,
that
were
afflicted
.
But
,
he
sayes
,
to
them
,
who
obeyed
not
the
Gospell
of
the
Lord
Iesus
.
So
,
he
touches
the
groundes
:
persecution
and
troubling
of
the
saints
rises
euer
on
this
ground
,
rebellion
to
God
,
rebellion
to
Christ
,
no
persecuter
,
but
a
rebell
to
God
,
a
contemner
of
the
Gospel
of
Christ
,
be
is
a
contemner
of
God
and
Christ
.
And
in
the
meane-tyme
,
with
this
,
he
comforts
the
persecuted
Thessalonians
,
they
shall
not
escape
trouble
,
who
hes
troubled
you
,
because
the
Lord
hes
his
entrest
.
And
therefore
,
assure
the●
,
if
there
were
no
other
thing
,
but
,
this
rebelling
against
God
and
Christ
,
of
necessitie
,
vengence
must
follow
.
Trouble
euer
rises
of
misknowledge
of
God
.
What
matter
of
men
,
in
afflicting
men
,
they
●rebell
against
God
,
and
that
rebelling
shall
not
escape
punishment
.
Now
,
in
the
next
words
,
he
commes
more
particularly
to
the
vengence
.
To
sca●se
of
these
thinges
oue●
far
,
it
is
but
vaine
curiositie
.
Therefore
,
it
is
expedient
,
in
these
things
,
to
●old
fast
the
plaine
words
,
that
we
alter
not
to
the
one
side
,
nor
,
to
the
other
.
Curious
spirites
hes
spoken
much
of
this
matter
without
any
grounds
.
It
might
haue
bene
asked
,
What
can
this
vengence
be
▪
He
answers
,
and
calles
i●
a
perdition
.
Then
,
he
cals
it
,
euerlasting
perdition
,
and
wrack
of
the
creature
.
There
are
sundry
sorts
of
vengences
,
all
vengences
are
not
the
vtter
wrack
of
the
creature
:
for
,
many
men
after
punishment
will
get
vp
their
heads
againe
and
come
throgh
,
but
▪
after
this
punishment
,
vtter
wrack
and
perdition
shall
follow
.
A
beast
,
when
it
dies
and
is
feld
,
it
is
wracked
;
but
,
looke
the
nature
of
this
wrack
,
it
shall
be
euerlasting
,
a
wrack
without
an
end
,
a
death
without
a
death
,
a
death
that
shall
neuer
haue
an
end
,
ay
dying
and
neuer
dead
.
So
first
,
it
shall
be
perdition
and
an
vtter
wrack
,
and
then
,
neuer
shall
haue
an
end
.
The
ho●ling
and
vtter
cry
of
the
reprobat
in
Hell
,
●
how
dolorous
is
it
?
But
,
what
matter
of
the
extremity
of
it
,
if
it
had
an
end
;
but
,
alas
,
extremity
without
end
of
pain
,
how
dolorous
is
it
?
Many
wil
neuer
know
this
,
till
they
be
shot
in
Hel
:
Heauen
and
Hel
is
thoght
mocking
:
Many
wil
neuer
know
,
there
is
an
Hel
,
vntil
they
feele
it
in
experience
.
The
Lord
waken
vs
,
that
once
we
may
think
of
this
.
Alas
,
there
is
such
a
stupiditie
in
the
hart
of
man
,
that
he
can
neuer
beleue
this
.
So
,
there
the
vengence
,
a
perdition
,
and
an
endlesse
perdition
.
Now
,
in
one
word
.
He
resolues
this
particular
vengence
in
the
own
grounds
;
there
is
,
first
,
a
perdition
;
then
,
an
eternity
of
perdition
.
In
the
next
words
,
he
lets
you
see
the
groundes
,
first
,
of
perdition
,
and
then
,
of
the
eternitie
thereof
.
As
to
the
perdition
it selfe
,
He
sayes
,
it
commes
from
the
face
of
God
.
The
wicked
shall
not
see
so
soone
the
face
of
Iesus
Christ
the
Iudge
at
that
day
,
but
,
as
soone
they
shall
melt
away
,
as
the
waxe
at
the
fire
;
and
as
ye
see
the
matter
of
melting
is
in
the
waxe
it self
;
so
,
the
matter
of
the
melting
of
the
wicked
shall
be
in
themselues
.
But
,
what
matter
,
if
it
had
an
end
.
And
therefore
,
next
,
he
layes
downe
the
ground
of
●rernitie
●aine
from
the
glory
of
the
power
of
the
infinite
Iudge
.
The
power
of
the
glorious
Iudge
is
eternall
,
infinit
and
endles
;
the
power
of
man
hes
an
end
.
He
is
a
mighty
monarch
to
day
;
but
,
to
morrow
euanishes
;
his
power
lasts
not
.
But
,
the
power
of
the
lord
Iesus
shal
neuer
hauean
end
;
and
from
once
he
begin
to
pu●
the
finger
of
his
power
on
the
soule
of
the
wicked
,
they
shall
neuer
be
free
of
vengence
.
It
is
a
terrible
thing
to
fa●in
the
hands
of
an
angry
God
;
from
once
he
grip
thee
,
his
hand
shal
neuer
louse
▪
his
power
indures
euer
,
and
therefore
shall
thy
paine
indure
euer
.
So
,
ye
that
will
thinke
,
an
endlesse
paine
cannot
be
,
lift
vp
your
eyes
and
consider
the
eternitie
of
his
power
and
infinitnes
of
God
,
and
then
ye
may
see
the
great
and
euerlasting
vengence
that
he
hes
to
be
po●red
on
the
wicked
,
and
great
and
euerlasting
mercy
on
them
that
pertaines
to
him
in
Christ
.
The
Lord
giue
vs
eyes
to
see
it
,
euen
for
his
Christs
sake
.
To
whom
with
the
Father
and
the
holy
Spirit
be
praise
for
euer
.
AMEN
.
THE
THIRD
LEC●TVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
●
.
THESSA
.
CHAP.
1.
vers
▪
10.
11.
12.
10
When
he
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
made
marueilous
in
all
them
that
beleue
(
because
our
testimony
towaryou
was
beleeued
)
in
that
day
.
11
Wherefore
,
we
also
pray
alwayes
for
you
,
that
our
God
may
make
you
worthie
of
his
calling
,
and
fulfill
all
the
good
pleasure
of
his
goodnes
,
and
the
worke
of
saith
with
power
.
12
That
the
name
of
the
Lord
Iesus
Christ
may
be
glorified
in
you
,
〈◊〉
in
him
,
according
to
the
grace
of
our
god
,
&
of
the
Lord
Iesus
Christ
▪
THE
last
day
ye
heard
(
brethren
)
the
purpose
of
the
Apostle
in
this
place
was
to
comforte
the
Thessalonians
against
the
affliction●s
where-with
for
the
tyme
they
were
exercised
.
The
first
and
the
cheefest
argument
of
consolation
was
taine
from
that
just
jugdement
of
God
when
he
commes
:
for
the
afflictions
that
the
godly
and
innocent
suffers
in
this
lyfe
for
the
name
of
Iesus
Christ
,
are
as
a
mirror
wherein
we
may
see
the
Lord
Iesus
comming
to
judgment
,
to
take
vengence
on
the
afflicters
,
and
to
render
and
to
giue
rest
〈◊〉
his
own
.
The
Apostle
taking
occasion
of
this
argument
,
points
out
the
Lord
Iesus
comming
to
judge
the
world
.
He
notes
the
place
from
which
he
shall
come
,
an
Heauen
aboue
all
these
visible
Heauens
;
he
notes
the
companie
where-with
in
his
comming
he
shall
he
accompanied
.
First
the
Angels
of
his
power
enarmed
with
the
power
of
the
Iudge
the
Lord
Iesus
to
execute
his
just
judgement
.
The
next
company
is
a
flamming
fire
;
This
fire
at
the
comming
of
the
Lord
Iesus
shall
burne
vp
the
Heauen
,
shall
melt
the
elements
,
shall
burne
vp
this
earth
,
and
all
the
workes
that
is
in
it
,
as
Peter
declares
in
his
2.
Epistle
chap.
3.
and
at
last
shall
consume
and
deuore
the
wicked
,
and
that
euerlastingly
,
euer
burning
without
end
.
When
he
hes
painted
out
the
Lords
comming
to
judge
the
world
,
he
subjoynes
the
effects
that
shall
follow
vpon
his
comming
and
judgement
.
The
first
effect
is
,
he
shall
inflict
vengence
to
them
who
in
this
world
knew
not
God
,
and
would
not
obey
the
Gospell
of
our
Lord
Iesus
Christ
.
And
after
this
,
he
descryues
this
vengence
more
particularlie
,
it
shall
be
an
vtter
destruction
,
so
that
they
shall
neuer
get
vp
their
head
againe
,
and
this
destruction
shall
be
endlesse
;
a
death
without
a
death
,
the
sorest
death
that
euer
man
died
;
the
cause
of
the
perdition
shall
be
the
face
and
angry
countenance
of
the
Iudge
,
his
face
shall
be
as
fire
,
and
they
shal
be
as
waxe
,
the
heate
of
his
face
shall
melt
them
as
the
fire
melts
the
waxe
:
the
cause
of
the
eternitie
of
their
perdition
shall
be
the
glorie
of
his
power
,
his
power
shall
neuer
haue
an
end
,
and
therefore
their
paine
,
anguishe
and
perdition
shall
neuer
haue
an
end
.
The
power
shall
euer
holde
them
still
in
a
torment
,
and
so
this
wraith
euerlasting
shall
sease
and
feede
vpon
them
for
euermore
.
And
so
they
shall
euer
be
doing
and
neuer
be
dead
.
Now
,
in
this
text
,
we
haue
the
second
effect
,
that
,
shall
follow
on
the
comming
of
the
Lord
to
his
judgement
.
The
first
effect
concerned
the
wicked
.
This
effect
concernes
the
godly
.
To
come
to
the
wordes
,
shortlie
.
He
sayes
,
When
he
shall
come
to
be
glorified
in
his
Saintes
.
The
meaning
is
,
this
vengence
of
perdition
euerlasting
shall
be
inflicted
on
the
rebels
of
God
and
Christ
,
at
that
tyme
,
when
he
shall
come
to
glorifie
his
owne
,
the
Saintes
,
that
in
their
glory
and
lyfe
euerlasting
he
may
be
glorified
himselfe
.
Chief
end
of
Christs
comming
▪
is
,
to
glorifie
the
soules
.
This
is
the
meaning
,
shortly
.
Now
,
if
ye
will
marke
the
first
wordes
,
When
he
shall
come
.
Ye
may
see
,
that
,
the
first
and
cheefe
end
of
the
comming
of
the
Lord
Iesus
to
judgement
,
is
,
not
the
wrack
of
the
reprobate
,
but
,
his
cheefe
end
in
his
comming
to
judgement
shall
be
,
the
glorifying
of
his
owne
,
that
in
their
glorie
,
he
may
be
glorified
for
euer
.
The
order
of
the
giuing
out
of
their
doome
and
sentence
of
lyfe
and
death
at
that
day
makes
this
master
pla●ne
.
Read
the
order
of
the
giuing
foorth
of
this
sentence
in
the
25.
chap.
of
Matthew
vers.
34.
&c.
Ioh●
5.
cha.
29.
vers
.
The
sentence
shall
be
giuen
first
to
the
godly
,
and
the
Lord
shall
say
first
to
them
ere
he
open
his
mouth
to
the
other
,
Come
ye
blessed
of
my
Father
and
〈◊〉
that
kingdome
that
is
prepared
for
〈◊〉
.
Then
when
that
sentence
is
past
he
shall
draw
the
godly
to
be
assessours
to
him
,
and
with
their
consent
and
approbation
in
a
maner
he
shal
come
to
the
doome
of
the
reprobat
▪
and
shal
say
,
Dep●●
from
me
to
the
deuill
and
his
A●gels
.
Iohn
.
5.
chap.
vers.
28
▪
29
▪
The
houre
shall
come
,
when
all
that
are
in
the
graues
shall
heare
his
voice
,
and
they
shall
come
forth
,
that
haue
do●e
good
to
the
resurrec●●●●
▪
of
life
,
but
,
they
that
haue
done
euill
,
to
the
resurrection
of
condemnation
This
his
order
of
proceeding
showes
that
the
cheefe
end
of
Christs
comming
is
the
glorifying
of
his
owne
.
The
cause
is
,
because
in
the
glorifying
of
his
elect
cheefly
shall
God
be
glorified
.
And
seeing
the
Lord
,
cheefly
respects
his
owne
glory
,
therefore
,
the
first
respect
he
shall
haue
in
judging
,
shall
not
be
▪
to
punish
the
wicked
▪
(
for
,
●e
shall
cast
them
by
his
hand
,
as
dogges
)
but
,
to
glorifie
his
owne
.
To
goe
forward
in
the
words
.
When
he
shall
come
to
be
glorified
in
his
Saintes
.
That
is
to
say
,
when
he
shall
come
,
first
,
to
glorifie
his
Saints
▪
and
so
,
consequently
,
to
glorify
himself
▪
For
,
he
cannot
be
glorifyed
in
his
Saintes
,
except
he
glorifie
them
first
.
And
therefore
,
it
must
be
vnderstood
,
that
he
must
glorifie
them
,
that
in
their
glorie
,
he
may
be
glorified
.
Now
,
marke
.
As
the
first
and
cheefe
end
of
the
comming
of
the
Lord
to
judgement
shall
be
the
glorifying
of
his
Saintes
:
So
,
the
cheefe
meane
,
whereby
the
Lord
shall
be
glorified
shall
not
be
the
damnation
of
the
reprobate
,
but
▪
it
shall
be
the
lyfe
and
saluation
of
the
godlie
because
in
the
godly
at
that
day
shall
be
manifested
to
the
whole
world
,
the
goodnesse
of
the
Lord
Iesus
,
his
mercy
,
his
omnipotent
power
:
in
one
word
,
his
Majestie
and
his
glory
,
cheefly
shal
be
manifested
in
them
.
So
,
that
,
the
whole
world
,
when
they
see
them
stand
vp
,
as
it
were
,
in
a
shout
shall
cry
,
Glorie
,
glorie
,
glorie
be
to
the
Lambe
,
that
sits
on
the
Throne
,
when
they
shall
see
the
elect
so
shining
in
glorie
,
they
shall
brust
forth
,
in
crying
,
glorie
,
glorie
,
glorie
,
and
nothing
shall
be
heard
but
glorie
euer
more
.
These
are
the
thinges
,
we
shall
once
see
and
heare
,
either
to
our
euerlasting
glorie
,
or
to
our
euerlasting
destruction
.
It
is
true
,
the
Lord
Iesus
that
day
shall
be
glorified
also
,
in
the
damnation
of
the
reprobat
,
and
that
,
in
his
justice
.
Ye
read
,
in
the
14.
of
Exod.
I
shal
be
glorified
in
Pharao
and
his
armie
,
in
powring
out
a
vengence
on
them
,
I
shall
drowne
them
.
But
,
yet
,
the
justice
God
,
the
justice
of
Christ
serues
not
so
much
to
his
glorie
,
as
his
mercie
does
.
And
it
is
a
greater
matter
,
yea
and
more
glorie
shall
come
to
him
by
the
sauing
of
one
soule
at
that
day
,
nor
by
the
condemning
of
an
hundreth
.
Came
Christ
Iesus
in
the
world
,
for
this
end
cheeflie
,
that
,
God
should
be
glorified
in
his
justice
?
No.
Christ
came
and
the
Gospell
of
mercy
is
giuen
vs
,
that
,
men
and
Angels
in
that
day
should
glorifie
God
,
cheeflie
in
his
mercie
.
Now
,
to
goe
forward
.
And
to
be
made
marueilous
in
all
them
that
beleeue
.
This
is
,
in
effect
that
same
,
which
he
spok
of
before
,
euen
,
the
glorifying
of
God
;
for
,
it
is
one
thing
,
the
Lord
to
be
glorified
,
and
to
wonder
at
him
.
The
meaning
is
,
shortly
.
When
he
shall
come
.
First
,
he
shal
make
the
faithful
wonderful
,
in
the
sight
of
the
world
,
and
then
,
in
their
wonderfulnes
,
all
the
world
shall
wonder
at
him
,
who
hes
made
them
wonderfull
.
Now
,
marke
.
The
Lord
Iesus
,
in
Esay
9.
chap.
6.
vers.
among
all
the
names
he
gets
there
,
he
is
called
the
wonderfull
and
the
maruellous
one
.
Now
,
this
name
,
in
effect
shal
show
the
selfcheefly
in
that
day
of
judgement
:
for
,
cheefly
in
that
day
Christ
shall
be
wonderful
,
and
all
the
world
shall
wonder
at
him
.
It
is
but
a
litle
wondring
we
haue
here
.
Christ
,
at
his
comming
,
wonderfull
.
Ye
know
,
wondring
presuppones
nouelties
,
things
of
exceeding
great
importance
.
Then
,
it
must
followe
,
that
,
the
Lord
Iesus
at
that
day
shall
be
reueiled
to
the
world
in
such
a
wonderful
glory
,
at
neuer
man
,
nor
Angel
saw
yet●
it
shal
be
such
a
glory
,
as
neuer
eye
saw
,
ear
heard
,
or
,
once
entered
into
the
hart
of
man
,
as
the
Apostle
●aies
,
1.
Cor.
2.
chap.
9.
vers
.
They
who
saw
him
●●ani●ed
in
a
vyle
habite
,
judged
,
condemned
,
scourged
,
and
crucified
vnder
Pontius
Pilat
,
they
shall
wonder
,
when
they
shall
see
that
Lord
(
whom
they
thoght
once
so
vile
)
raised
vp
and
exalted
to
such
a
sublimity
and
hight
of
glory
.
Pilat
,
then
,
shal
wonder
;
the
Priests
shall
wonder
,
they
,
that
with
their
wicked
hand●
crucified
him
shall
wonder
at
that
day
.
And
in
one
word
,
there
shall
be
nothing
in
that
day
in
Heauen
and
earth
but
a
wondering
at
the
Lord
Iesus
Christ
and
his
Saintes
glorified
.
Ye
see
here
next
the
cheefe
mean
that
shall
make
the
Lord
wonderful
,
to
be
the
wonderfulnesse
of
the
glorie
of
his
Saintes
and
elect
,
whom
in
that
day
he
shall
make
wonderfull
.
The
world
shall
looke
in
and
wonder
at
them
,
and
then
they
shall
looke
to
the
Iudge
and
wonder
at
him
.
Then
in
that
day
they
who
hes
beleued
in
Iesus
in
this
life
(
looke
what
faith
brings
with
it
)
shall
be
blessed
and
made
glorious
:
For
first
these
faithfull
shall
be
made
so
maruelous
in
glory
that
they
shall
astonish
the
whole
world
:
I
tell
thee
more
,
when
thou
shalt
be
so
translated
,
when
thy
vyle
bodie
shall
be
so
changed
,
thou
shalt
wonder
at
thy selfe
:
for
the
eare
hath
not
heard
,
the
eye
hath
not
seene
,
&c.
that
wonderfull
glorie
which
then
thou
shalt
enjoy
.
As
for
the
wicked
of
the
world
the
troublers
and
afflicters
of
the
godly
,
when
they
shall
looke
to
any
one
of
the
glorious
elect
,
they
shall
weepe
and
wonder
.
This
is
set
downe
in
the
5.
chapter
of
the
booke
of
wisdome
,
albeit
Apocrypha
.
First
they
shall
mourne
and
weepe
,
when
they
shall
see
the
glorie
of
the
godly
,
and
say
,
O
we
fooles
and
sensles
bodies
,
esteemed
we
not
the
life
of
these
godly
in
the
world
a
miserable
lyfe
?
Then
they
shall
come
on
with
wondering
,
How
is
this
that
this
vyle
bodie
so
shynes
,
and
that
he
is
so
exalted
?
So
they
shall
both
mourne
at
this
sight
and
wonder
,
and
weeping
and
wondering
they
shall
count
themselues
to
haue
bene
fooles
and
sensles
bodies
.
The
Lord
giue
vs
grace
to
seeke
that
true
wisdome
in
tyme
.
For
certainly
that
true
wisdome
is
esteemed
foolishnesse
in
this
world
,
and
he
that
would
be
wise
,
let
him
be
a
foole
first
,
he
shall
neuer
be
counted
wise
that
day
,
except
he
haue
bene
a
foole
first
,
and
humbled
vnder
this
foolish
preaching
of
the
Gospell
.
It
is
true
,
the
condemnation
of
the
reprobate
shall
be
a
meane
to
make
the
world
wonder
,
and
to
make
the
Iudge
wonderfull
.
O
,
the
paines
that
shall
be
inflicted
on
the
reprobate
shall
be
wonderfull
,
and
they
shall
be
set
vp
as
spectacles
of
shame
at
that
day
,
and
the
godly
shall
wonder
at
their
shame
and
confusion
.
O
,
wonderfull
shall
that
weightinesse
of
judgement
be
!
they
shall
wonder
that
euer
there
should
be
such
a
wraith
in
God
,
they
shall
wonder
that
euer
the
arme
of
God
should
be
so
heauy
vpon
them
.
O
,
Hell
is
lighted
now
(
will
they
say
)
the
wraith
of
God
is
lighted
now
!
O
,
what
a
masse
and
weight
of
wraith
is
this
that
we
see
now
!
Men
will
now
leape
here
and
there
,
and
make
litle
count
of
the
weightinesse
of
the
Lords
hand
,
and
securely
contemne
threatnings
and
judgement
;
but
in
that
day
,
to
their
euerlasting
woe
they
shall
finde
it
the
heauiest
thing
that
euer
was
:
for
by
the
weight
of
it
,
they
shall
be
so
pressed
downe
that
they
shall
neuer
be
able
to
prease
vp
againe
.
Alas
,
what
a
dead
senslesnesse
is
this
of
men
in
this
world
that
they
regarde
neither
Heauen
no●
Hell
,
liuing
like
beastes
and
not
as
men
!
Lord
waken
vs
in
tyme
to
acknowledge
these
thinges
.
Now
to
goe
forward
.
Who
are
these
that
shall
be
made
wonderfull
,
that
in
them
the
Lord
Iesus
may
be
made
wonderfull
?
In
one
word
,
He
calles
them
,
beleeuers
,
a
base
and
simple
style
among
vs
.
He
called
them
before
Saintes
,
holy
ones
;
and
now
he
commes
to
the
ground
of
their
holinesse
,
and
calles
it
faith
.
It
will
not
be
a
faire
,
honest
,
ciuile
dealing
with
our
neighbour
that
will
doe
the
turne
,
albeit
many
men
thinks
so
.
No
,
but
faith
in
Christ
must
be
the
ground
;
any
man
that
in
any
measure
hes
had
a
sense
and
feeling
of
that
lyfe
,
he
will
finde
in
his
experience
he
can
not
haue
hope
or
assurance
of
lyfe
in
the
fairest
outwarde
dealing
that
euer
men
did
,
except
he
finde
his
hart
setled
on
God
,
and
his
anchor
casten
on
Christ
.
This
is
the
onely
cause
of
thy
saluation
,
faith
in
Christ
.
As
for
all
thy
good
workes
,
they
are
onely
effects
and
tokens
that
thou
hast
that
faith
in
Christ
,
which
will
doe
the
turne
,
and
is
the
onely
cause
of
thy
saluation
.
O
,
blessed
for
euer
is
that
hart
that
hes
faith
keeped
,
let
neuer
thy
remembrance
be
off
it
.
What
euer
thou
thinke
,
or
speake
,
keepe
it
;
hast
thou
it
?
be
assured
of
thy
saluation
;
lackest
thou
it
?
doe
all
thou
can
,
thou
shalt
die
.
Seeke
euer
to
haue
Christ
in
thy
hart
,
And
seeing
,
we
who
are
now
liuing
may
die
in
one
moment
,
Lord
,
if
we
should
not
seeke
earnestly
to
haue
Christ
dwelling
in
our
harts
!
It
is
onely
his
merites
that
saues
vs
.
In
the
next
wordes
he
defines
them
that
he
calles
beleeuers
,
and
pointing
them
out
,
he
sayes
not
,
they
that
beleeues
in
Iesus
Christ
,
but
they
who
in
this
lyfe
hes
beleeued
my
testimony
,
the
Gospell
teached
by
me
,
by
my
fellow●seruants
,
by
the
rest
of
the
Apostles
and
Pastors
.
So
,
take
vp
the
nature
of
this
faith
and
be
not
●egyled
with
it
.
It
is
not
faith
in
Christ
barely
,
but
faith
in
Christ
preached
.
By
whom
?
by
a
selie
bodie
.
What
was
Paul
?
a
selie
bodie
.
So
looke
neuer
for
lyfe
nor
saluation
in
that
great
day
,
except
thou
humble
thy selfe
vnder
the
foolishe
preaching
(
as
men
thinkes
it
)
and
beleeue
the
foolishe
teaching
of
the
Gospell
.
Thou
shalt
neuer
come
to
grace
and
saluation
except
thou
humble
thy selfe
vnder
this
preaching
,
which
thou
,
by
nature
and
in
thy
judgement
,
thinkes
foolishe
.
If
thou
beleue
not
in
this
,
take
thee
this
doome
,
neuer
shalt
thou
be
justified
in
that
great
day
.
Now
to
come
to
the
last
words
in
the
verse
.
In
that
day
.
There
is
an
Emphasis
in
this
word
,
that
day
,
the
Lord
shall
be
glorified
in
the
godly
,
in
the
glory
of
his
owne
,
in
that
day
.
It
is
true
,
brethren
,
at
this
time
,
in
this
same
moment
,
the
Lord
Iesus
is
glorified
,
and
the
Saints
and
faithful
hes
their
own
glory
.
But
the
glory
of
Iesus
and
his
Saintes
is
not
in
that
fulnesse
which
shall
be
at
that
day
.
Thou
seest
him
now
,
as
it
were
,
in
a
mirrour
darklie
,
he
is
comming
behind
thee
,
and
thou
art
looking
in
a
glas
,
but
at
that
day
thou
shalt
see
him
face
to
face
with
these
bodily
eyes
,
thou
seest
him
now
in
glorie
▪
but
in
that
day
thou
shalt
see
him
in
a
surpassing
and
exceeding
great
glorie
.
It
is
euen
so
with
the
Saints
.
We
are
the
Sonnes
of
God
now
,
we
are
glorious
now
;
but
in
that
day
we
shall
haue
another
kinde
of
glorie
.
The
Apostle
Iohn
1.
Epistle
.
13
chap.
2.
verse
,
sayes
,
Dearly
beloued
,
we
are
the
Sonnes
of
God
now
,
but
it
appeares
not
what
we
shall
be
.
The
very
sight
of
him
shall
transforme
vs
.
So
that
day
in
the
2.
chap.
to
the
Rom.
1.
verse
,
is
called
the
day
of
manifestation
,
all
things
shall
be
manifested
.
Glorie
,
righteousnes
,
Heauen
,
Hel
,
and
all
hid
now
.
But
in
that
day
all
shall
be
brought
forth
to
that
light
,
and
be
manifested
.
The
Heauen
shall
be
opened
to
see
that
glorie
in
it
,
the
Hell
to
see
that
darknesse
and
shame
in
it
.
The
Sun
shall
shine
then
most
clearly
,
right
shall
then
appeare
right
in
the
own
garment
of
righteousnesse
;
wrong
shall
be
seene
to
be
wrong
;
sinne
shall
appeare
in
the
own
cullour
,
euerie
one
shall
see
it
perfitely
,
all
things
shall
be
maid
manifest
.
Now
,
in
the
next
verse
to
the
end
of
the
chapter
,
the
Apostle
,
to
conquise
to
himselfe
the
beneuolence
and
good
lyking
of
the
Thessalonians
(
why
should
not
the
teacher
haue
the
good
wil
of
his
people
whom
he
teaches
)
lets
them
see
,
all
that
he
does
is
for
their
cause
.
Wherefore
,
sayes
he
,
we
also
pray
alwaies
for
you
,
that
our
God
may
make
you
worthy
of
this
calling
,
&c.
Well
this
sets
out
this
part
▪
of
the
Minister
,
as
he
teaches
life
to
the
people
,
So
,
let
his
prayer
be
euer
to
God
,
to
helpe
them
forward
to
that
lyfe
and
glorie
he
speakes
of
.
This
for
his
part
.
Then
,
ye
see
againe
,
Prayer
a
meane
to
lyfe
.
among
all
the
meanes
of
bringing
men
to
lyfe
,
Prayer
is
one
.
Thy
owne
prayer
,
the
prayer
of
the
Pastour
for
thee
.
I
call
it
the
meane
,
not
the
cause
:
for
,
thy
owne
prayer
will
neuer
merite
Heauen
,
albeit
thou
pray
continuallie
,
and
be
of
that
opinion
,
that
thy
prayer
will
merite
Heauen
,
vaine
art
thou
,
thou
shalt
neuer
get
it
.
Yet
,
the
Lord
hes
appointed
prayer
as
a
meane
to
further
men
and
wemen
to
Heauen
.
If
thou
neglect
thy
duetie
,
thou
shalt
neuer
come
to
Heauen
.
The
Lord
raise
vs
out
of
this
beastlines
and
senslesnes
that
makes
vs
so
vnwilling
to
pray
.
Men
will
rise
in
the
morning
and
go
to
bed
at
night
without
one
motion
of
praier
;
but
if
thou
continue
so
,
thou
shalt
neuer
come
to
Heauen
:
for
,
mark
the
Lords
doing
.
As
the
Lord
hes
ordained
thee
for
life
,
so
,
he
hes
ordained
thee
a
mid-way
,
wherby
he
bids
thee
go
forward
to
li●e
.
If
thou
take
not
the
straight
way
the
Lord
hes
giuen
thee
,
but
tak●●
by
rode
of
thy
own
,
thou
shalt
neuer
come
to
Heauen
.
What
should
keep
Christ
with
vs
,
but
only
this
praier
?
what
should
sanctifie
al
the
speaches
of
our
mouth
,
actions
of
our
hands
,
but
this
continuall
praying
?
The
remembring
of
this
life
should
stir
vs
vp
to
prayer
:
for
it
is
and
shall
be
found
the
way
to
that
life
.
But
to
come
to
the
matter
of
his
praier
.
He
saies
,
for
this
cause
we
pray
for
you
,
That
,
God
would
make
you
worthy
of
his
calling
.
By
this
calling
he
meanes
life
euerlasting
,
by
the
meane
he
vnderstandes
the
end
:
for
,
he
takes
not
the
word
calling
properly
,
but
he
takes
it
for
the
end
of
our
calling
,
which
is
life
euerlasting
.
Then
,
ye
see
,
he
craues
this
life
and
glory
at
the
handes
of
God
.
Then
,
Life
euerlasting
the
gift
of
God
.
learn
.
This
life
euerlasting
is
the
onely
gift
of
God
,
thou
hast
it
not
by
nature
in
thy
owne
selfe
,
it
must
be
giuen
thee
,
as
a
free
gift
of
God
,
or
,
thou
shalt
neuer
get
it
.
Further
,
I
see
one
,
or
,
two
meanes
,
whereby
we
must
come
to
this
life
,
set
down
heere
.
Before
thou
come
to
that
lyfe
,
thou
must
haue
a
calling
to
it
,
albeit
thou
would
reaue
a
kingdome
here
,
by
tirannie
,
yet
,
thou
shalt
not
come
to
this
kingdome
,
except
thou
haue
a
former
calling
to
it
.
And
when
hast
thou
this
calling
?
When
this
same
word
of
the
Gospell
soundes
in
thy
eare
,
〈…〉
and
thou
beleuest
in
it
.
If
thou
lay
not
to
thy
eare
here
,
thou
shalt
neuer
be
called
;
and
lackest
thou
that
calling
by
the
word
,
thou
shalt
neuer
get
life
euerlasting
.
Then
,
the
other
thing
,
I
see
here
,
that
goes
before
life
and
glorie
,
is
a
worthinesse
,
a
dignitie
,
ere
thou
enter
in
that
kingdome
,
thou
must
haue
a
worthinesse
.
Who
will
choose
a
man
to
an
earthly
kingdome
without
dignitie
and
worthines
?
Therefore
,
he
sayes
,
that
he
would
make
you
worthie
.
O
,
but
vnderstand
,
it
is
not
my
worthinesse
,
nor
thy
worthinesse
,
inherent
in
me
,
or
,
thee
.
No
,
it
is
that
worthinesse
of
Christ
Iesus
,
that
must
be
imputed
to
vs
.
Christs
worthinesse
must
be
imputed
to
vs
,
and
we
clad
with
it
.
When
ye
heare
this
word
worthines
in
the
Scripture
,
take
it
neuer
to
be
an
inherent
worthinesse
in
thee
,
or
,
in
me
,
but
the
worthinesse
of
that
onely
worthie
one
,
Christ
the
Lord
,
made
ours
,
by
faith
.
Then
to
the
words
following
.
He
pointes
out
more
clearelie
this
lyfe
euerlasting
,
and
sayes
,
That
he
would
fulfill
all
his
good
pleasure
.
Which
good
pleasure
?
Which
commes
of
his
gentlenes
and
goodnesse
.
Then
he
addes
.
And
that
he
would
fulfill
.
What
?
a
worke
.
Whereof
?
of
faith
.
After
what
maner
?
with
power
and
might
.
Then
there
must
be
a
power
,
or
,
else
,
faith
will
not
be
fulfilled
.
Now
to
returne
to
euery
word
.
That
he
would
fulfill
Marke
then
.
Lyfe
euerlasting
,
glorie
euerlasting
is
the
accomplishment
of
a
thing
begun
,
of
the
decree
going
before
,
of
lyfe
euerlasting
.
First
,
there
must
be
an
entrie
to
it
,
there
must
be
a
be●ginning
going
before
,
and
then
,
life
euerlasting
commes
on
,
as
fulfilling
of
the
thing
going
before
.
What
is
the
thing
that
goes
before
?
It
is
his
good
pleasure
.
By
his
good
pleasure
is
vnderstood
the
decree
of
lyfe
,
that
was
giuen
out
from
all
eternitie
,
concerning
his
owne
.
So
,
lyfe
euerlasting
is
but
the
accomplishment
of
a
decree
,
that
was
made
in
that
glorious
kingdome
of
Heauen
before
the
world
was
made
.
Thy
life
beginnes
at
a
decree
that
neuer
had
a
beginning
and
ends
in
a
glorie
that
neuer
shall
haue
an
end
.
He
calles
it
not
simplie
a
good
pleasure
,
but
all
his
good
pleasure
,
whereby
he
meanes
here
an
ample
thing
.
He
meanes
with
the
decree
of
lyfe
,
all
the
meanes
that
serues
to
bring
vs
to
lyfe
.
There
is
not
one
meane
to
lyfe
but
all
must
come
of
this
decree
.
Art
thou
called
in
tyme
?
it
commes
of
a
decree
.
Rom
8.
28.
Art
thou
justified
?
it
commes
of
a
decree
?
Prayest
thou
?
it
commes
of
a
decree
.
Nothing
commes
to
thee
in
the
mid-way
of
thy
journey
,
but
all
commes
of
a
decree
.
What
euer
commes
,
whether
it
be
prosperitie
,
or
,
aduersitie
,
thinke
no●
,
it
commes
by
chance
,
but
,
it
is
a
meane
,
that
the
Lord
hes
ordeined
from
all
eternitie
to
bring
thee
to
lyfe
euerlasting
.
1.
Pet.
2.
21.
So
,
lyfe
euerlasting
proceeds
of
a
decree
from
all
eternitie
.
He
calles
it
the
good
pleasure
of
his
goodnesse
.
By
this
word
goodnesse
he
designes
the
cause
of
this
eternal
decree
,
not
to
be
any
thing
,
which
God
foresaw
in
vs
,
but
his
owne
onely
goodnesse
,
and
that
,
to
the
end
he
may
haue
all
the
praise
of
our
saluation
.
Read
Ephes.
1.
5.
6.
9.
Yet
,
there
must
be
another
thing
,
ere
one
get
lyfe
.
What
is
it
?
He
calles
it
a
worke
,
that
hes
a
beginning
.
The
worke
,
that
must
be
accomplished
hes
a
beginning
,
and
then
,
it
ends
and
resolues
in
lyfe
.
And
what
is
the
worke
?
Faith
in
Iesus
Christ
.
What
is
lyfe
euerlasting
then
?
〈…〉
but
,
the
accomplishment
of
this
faith
,
that
we
haue
in
this
God
:
Faith
is
this
building
,
that
goes
vp
continuallie
.
Iohn
chap.
6.
verse
29.
When
the
Iewes
glories
in
their
workes
,
Christ
sayes
,
This
is
the
worke
of
God
,
that
ye
beleeue
in
me
.
This
is
the
building
,
that
must
be
builded
,
euen
,
Faith
.
Thou
must
euer
be
building
this
faith
,
this
day
,
one
stone
,
to
morrowe
againe
,
another
,
vntill
thou
come
to
the
toppe
stone
,
which
is
glorie
and
lyfe
eternall
.
Paul
sayes
2.
Timoth.
chap
4.
vers.
7.
8.
I
haue
gone
forward
in
this
building
,
I
haue
keeped
the
fay●h
;
now
,
the
crowne
of
righteousnesse
is
laid
vp
for
me
.
Then
life
euerlasting
is
the
crowne
of
faith
,
without
faith
,
nor
crowne
.
Who
can
crowne
thee
,
except
thou
haue
faith
?
It
is
faith
,
that
,
must
be
crowned
.
Lookest
thou
to
be
crowned
,
and
in
the
mean-time
,
hast
thou
no
faith
?
thou
deceaues
thy selfe
.
Therefore
,
seeke
euer
faith
in
Christ
,
or
,
else
,
seeke
neuer
to
get
that
crowne
.
Then
,
he
sayes
,
with
power
.
This
must
be
done
with
power
,
or
,
else
,
it
shall
neuer
be
done
.
All
the
Monarchs
of
the
world
,
and
all
the
Angels
shall
not
be
able
to
lift
vp
this
crowne
,
to
set
it
on
thy
head
,
It
must
be
onely
the
infinite
power
of
Christ
,
that
must
lift●vp
that
crowne
and
set
it
on
thy
●ead
,
after
thou
hast
gone
forward
in
that
worke
and
come
to
the
end
.
It
is
said
Phill.
3.
chap.
21.
verse
,
When
the
Lord
shall
come
,
this
vyle
body
shall
be
transformed
and
made
lyke
that
glorious
body
of
Christ
.
What
is
the
meane
?
Throgh
the
effectualnesse
of
his
power
,
whereby
he
is
able
to
subdew
all
things
,
the
deuill
,
sin
and
death
that
would
hold
thee
aback
from
that
glorie
.
There
must
be
power
in
the
Lord
,
to
kil
sin
,
Hell
,
and
to
ouercome
the
deuill
and
all
thy
enemies
.
And
the
Lord
by
his
power
must
giue
thee
power
ouer
all
,
before
thou
be
made
conforme
to
him
.
Now
,
to
come
to
the
last
verse
.
He
sets
downe
the
last
end
of
his
praying
.
That
the
name
of
the
Lord
Iesus
Christ
may
be
glorified
in
you
,
and
ye
in
him
.
Then
,
the
cheefe
respect
he
hes
,
in
praying
,
is
,
not
their
glory
,
but
,
Gods●
glory
.
Howbeit
he
would
haue
the
Thessalonians
to
be
saued
,
yet
,
that
is
not
his
last
end
,
but
,
al
their
saluation
is
,
that
,
God
may
be
glorified
in
them
.
The
end
of
his
praying
is
,
that
,
God
may
be
glorified
in
them
;
because
our
glory
should
rend
to
the
glory
of
God
.
Now
,
mark
one
rule
in
praying
.
When
we
pray
for
life
,
either
to
our selues
,
or
,
to
others
,
let
not
our
mindes
be
so
much
set
on
our
and
their
glorie
and
saluation
,
as
,
God's
'
gglory
cheefly
to
bee
requyred
,
in
our
praier
.
that
,
the
God
of
glory
may
be
glorified
,
and
say
,
Lord
,
I
seeke
glory
and
saluation
,
that
in
my
glorifying
and
saluation
,
thou
mayest
be
glorified
;
and
so
,
let
euer
that
glory
of
God
be
more
pretious
and
deare
to
vs
,
nor
all
the
glorie
and
life
can
come
to
vs
.
And
they
that
gets
grace
to
pray
this
waies
,
they
may
be
assured
,
they
shall
be
glorified
for
euer
.
So
,
renounce
all
,
Heauen
it self
,
our
joy
,
our
glory
,
and
our
inheritance
in
Heauen
,
to
the
end
,
that
,
he
,
to
whom
all
glory
pertaines
may
be
glorified
.
This
did
Moses
and
Paul
,
they
craued
to
be
●●athema
,
that
,
God
might
be
glorified
.
And
this
should
be
the
desire
of
euery
man
,
seeke
,
if
it
were
thy
owne
condemnation
,
rather
,
ere
God
,
who
created
thee
be
not
glorified
;
prefer
Gods
glory
to
thy
owne
saluation
.
Lord
giue
vs
this
zeale
to
his
glorie
.
What
shall
the
end
be
?
Trowest
thou
to
lose
any
thing
by
so
doing
.
No
,
looke
what
God
saies
to
Moses
,
Exod.
32.
chap.
33.
verse
,
when
Moses
desired
to
be
scraped
out
of
the
booke
of
life
.
No
,
the
Lord
sayes
,
Moses
,
thou
,
who
so
earnestly
desired
my
glory
,
I
will
glorifie
thee
,
and
will
scrape
them
out
,
that
deserues
to
be
scraped
out
.
Then
,
the
way
,
to
come
to
life
eternall
,
is
,
to
renounce
thy self
,
to
seek
onely
,
that
,
thy
God
may
be
glorified
.
O
,
the
joy
,
that
is
in
the
hart
,
when
we
find
that
zeale
,
that
we
can
prefer
Gods
glory
,
to
our
own
saluation
.
That
joy
surpasses
all
joy
,
that
euer
was
.
He
addes
to
another
thing
,
to
this
,
He
saies
,
That
he
may
be
glorified
in
you
and
ye
in
him
.
Learne
,
there
is
no
peece
of
glorie
,
that
,
Christ
gets
,
but
it
redounds
to
his
elect
.
Is
he
glorified
in
thee
?
that
same
glory
commes
back
againe
to
thee
and
glorifies
thee
.
I
shall
tell
you
how
it
stands
.
First
,
thy
lyfe
and
glory
,
that
ye
call
euerlasting
lyfe
,
is
nothing
but
,
a
faire
glance
,
that
strikes
from
the
glorious
face
of
Iesus
Christ
as
ye
see
the
Sunne
shining
on
a
man
,
makes
him
to
shine
:
So
,
thy
glory
and
lyfe
is
as
a
verie
glance
,
〈…〉
that
strikes
from
the
glorious
countenance
of
Christ
,
as
the
glance
of
the
Sun
striking
on
a
black
body
makes
that
body
glance
:
ô
,
much
more
will
the
beames
of
the
face
of
Christ
beating
on
thee
,
make
thee
to
shine
.
What
was
the
shining
of
the
face
of
Moses
,
that
made
the
people
afraied
,
but
,
a
glance
of
the
face
of
God
.
Then
,
when
the
glory
of
God
hes
first
shined
on
vs
,
we
shine
;
and
then
,
our
shining
again
with
a
reflex
goes
back
to
that
Son
of
righteousnesse
,
it
came
from
,
and
he
of
new
shine●
againe
on
vs
,
in
a
fairer
shining
▪
nor
before
.
Now
,
in
this
mutuall
reflex
and
shining
,
yea
,
and
the
〈◊〉
Christ
is
both
the
beginning
and
the
ending
:
the
shining
begins
at
him
and
ends
at
him
.
And
therefore
,
it
is
said
Rom.
11.
chap.
36.
verse
,
For
,
of
him
,
and
throgh
him
,
and
for
him
,
are
all
things
:
to
him
be
glory
for
euer
.
Now
,
what
shall
be
the
cause
of
this
glorie
of
ours
?
He
sets
it
downe
in
these
words
,
according
to
the
grace
of
our
God
and
of
the
Lord
Iesus
Christ
.
Grace
is
the
cause
of
our
shining
.
Grace
from
the
Father
,
grace
from
the
Sonne
.
Then
,
there
is
nothing
,
but
grace
,
there
shall
be
nothing
,
but
,
grace
in
Heauen
,
grace
in
earth
;
no
merite
in
this
earth
,
no
merite
in
Heauen
:
No
merite
in
this
earth
,
but
,
Iesus
merite
,
no
merite
in
Heauen
,
but
,
onely
grace
,
grace
and
mercy
in
earth
:
all
standing
here
and
in
Heauen
is
only
by
grace
.
And
so
,
the
cause
of
our
euerlasting
standing
is
euerlasting
grace
,
the
onely
grace
of
God
,
in
Christ
.
To
whom
,
with
the
Father
and
the
holy
Spirit
,
be
all
glory
for
euer
.
AMEN
THE
FOVRTH
LECTVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
2.
THESSA
.
CHAP.
2.
vers.
1.
2.
3.
1
NOW
we
beseech
you
,
brethren
,
by
the
comming
of
our
Lord
Iesus
Christ
,
and
by
our
assembling
vnto
him
,
2
That
ye
be
not
suddenly
mooued
from
your
mynde
,
nor
troubled
neithr
by
spirit
,
nor
by
word
,
nor
by
letter
,
as
it
were
from
vs
,
a●
though
the
day
of
Christ
were
at
hand
.
3
Let
no
man
deceiue
you
by
any
meanes
:
IN
the
chapter
preceding
ye
haue
heard
,
brethren
,
first
of
the
saluation
of
the
Apostle
,
wherein
he
wishes
to
the
Thessalonians
grace
,
from
God
the
Father
,
and
from
the
Lord
Iesus
Christ
.
Then
we
came
to
his
preface
,
wherein
he
rejoices
and
giues
thanks
to
God
,
for
the
increase
of
grace
,
of
faith
,
of
loue
they
had
receiued
.
And
thirdly
,
we
came
to
that
consolation
,
that
he
ministers
to
them
against
the
affliction
and
trouble
vnder
the
which
they
lay
for
the
faith
of
Christ
.
Now
to
come
to
this
chapter
.
In
it
the
Apostle
first
admonishes
the
Thessalonians
that
they
giue
not
eare
to
deceiuers
and
false
teachers
,
who
would
perswade
them
that
the
comming
of
the
Lord
Iesus
was
at
hand
,
and
thereafter
●e
enters
in
a
refutation
of
this
pointe
of
false
doctrine
and
heresie
.
Now
to
make
this
more
plaine
.
The
occasion
(
as
it
appeares
)
of
that
▪
which
the
Apostle
wrytes
in
this
chapter
is
this
,
In
his
▪
first
Epistle
written
to
them
and
fourth
chapter
thereof
he
spoke
concerning
the
second
comming
▪
of
the
Lord
Iesus
,
〈…〉
and
beside
other
thinges
,
as
we
may
read
there
,
he
specifies
these
wordes
,
We
,
sayes
he
,
which
liue
and
are
remaining
in
the
comming
of
the
Lord
shall
be
caught
vp
in
the
cloudes
with
them
who
are
departed
this
lyfe
after
their
resurrection
.
The
Thessalonians
reading
this
,
incontinent
concludes
,
Christ
shall
come
ere
euer
we
die
,
we
shall
be
found
on
lyfe
at
his
comming
,
and
we
shall
be
re●t
vp
in
the
aire
to
meete
the
Lord
in
the
cloudes
with
them
who
are
departed
▪
Now
in
this
meane-tyme
the
deuill
is
busie
to
confirme
them
in
this
error
,
and
therefore
he
raises
vp
deceyuers
and
false
teachers
that
went
about
to
perswade
them
of
the
trueth
of
this
,
as
though
it
had
beene
true
,
that
they
should
be
liuing
at
the
Lords
comming
.
These
false
teachers
alledged
for
them
partlie
the
reuelation
of
the
Spirite
of
God
,
partlie
a
tradition
of
Paul
,
which
both
were
false
.
Therefore
,
the
Apostle
vnderstanding
this
,
tooke
occasion
to
wryte
this
Epistle
,
and
especiallie
,
this
second
chapter
,
wherein
he
admonishes
or
rather
effectuouslie
requestes
them
,
that
they
suffered
not
themselues
to
be
deceiued
,
as
though
the
comming
of
the
Lord
were
at
hand
,
and
thereafter
falles
out
in
a
refutation
of
this
error
.
To
returne
to
the
wordes
.
In
the
wordes
we
haue
read
in
the
first
verse
we
haue
the
earnest
request
of
the
Apostle
,
together
with
an
obtestation
adjuring
them
with
all
grauitie
,
by
the
comming
of
the
Lord
Iesus
,
by
the
assembling
of
the
elect
to
him
at
his
comming
,
that
they
should
not
suffer
themselues
so
to
be
deceyued
,
as
though
the
comming
of
the
Lord
were
at
hand
.
Now
to
insist
in
this
first
verse
,
Now
we
beseech
you
sayes
he
,
by
the
comming
of
the
Lord
Iesus
Christ
,
and
by
our
assembling
vnto
him
.
The
words
bears
a
great
obtestation
,
wherein
he
straites
them
vnder
the
paine
of
lyfe
and
death
,
that
,
as
euer
they
wold
look
to
haue
joy
in
Christs
comming
and
to
communicat
with
his
glory
,
they
shold
not
suffer
themselues
to
be
deceiued
.
Then
▪
brethren
,
ye
see
in
requesting
and
that
in
lenity
,
he
obtests
and
adjures
them
in
grauity
and
in
some
seuerity
.
He
joines
and
tempers
two
contrare
things
together
,
sweetnesse
and
lenity
on
the
one
part
,
sowrenes
and
seuerity
on
the
other
part
First
,
he
drawes
them
on
and
intreates
them
willinglie
to
obey
that
which
he
requyres
of
them
;
and
then
againe
in
a
maner
violentlie
he
pulles
them
.
He
both
leades
and
drawes
.
Requesting
in
l●●●tie
he
leades
them
,
obtesting
in
seuerine
he
drawes
them
,
as
it
were
,
violentlie
.
Commonlie
ye
shall
finde
he
vses
this
forme
of
requesting
.
In
the
2.
Epist.
to
the
Cor.
10.
chap.
1.
verse
,
〈◊〉
I
Paul
myselfe
,
beseech
you
by
the
meeknesse
and
gentlenesse
of
our
Lord
Iesus
Christ
.
There
ye
haue
the
request
with
an
adjuring
and
charging
of
them
.
Now
brethren
,
take
these
two
,
take
lenitie
with
seueritie
together
,
they
will
haue
a
great
force
in
the
hearers
to
bring
them
forward
:
sunder
them
,
none
of
them
will
be
so
effectuall
;
lenitie
the
alone
hes
lesse
force
,
seueritie
the
alone
is
ouer
sharpe
.
It
will
destroy
more
nor
win
,
bind
them
together
they
haue
a
great
power
.
In
the
2.
Epistle
to
Timothie
4.
chap.
2.
verse
,
〈…〉
there
is
●eueritie
;
and
againe
,
exhort
with
all
〈◊〉
suffring
and
〈◊〉
,
there
is
meeknesse
▪
Looke
that
these
two
be
not
seuered
.
This
was
the
Apostles
maner
of
doing
,
and
thus
forme
●e
vses
bindes
euerie
one
of
vs
that
speakes
in
the
Church
of
God
to
the
end
of
the
world
to
vse
the
lyke
.
Yet
to
insist
in
the
wordes
.
I
beseech
you
by
the
comming
of
the
Lord
Iesus
Christ
,
and
by
our
assembling
vnto
him
.
Ye
see
two
thinges
heere
whereby
he
adjures
them
to
obey
his
request
.
The
first
is
the
co●●●ing
of
Christ
.
The
second
is
our
assembling
to
him
at
his
comming
.
Then
it
fellowes
,
that
seeing
he
obtes●s
by
these
two
thinges
that
we
should
not
doubt
but
the
Lord
Iesus
will
come
,
and
when
he
commes
that
we
shall
assemble
vnto
him
:
for
all
obtestations
are
made
by
things
,
which
are
counted
vndoubted
trueths
.
The
things
whereby
any
man
objures
and
obtests
another
man
should
be
sure
grounds
.
Now
the
Apostle
obtests
them
by
these
two
things
.
Therefore
we
should
not
doubt
but
these
two
are
true
,
Christs
sec●nd
comming
to
the
cause
of
our
assembling
vnto
him
.
that
Christ
shall
come
,
and
we
shall
assemble
vnto
him
.
Yet
compare
these
two
together
,
the
first
is
the
cause
,
his
comming
;
the
second
is
the
effect
.
our
assembling
vnto
him
.
The
comming
of
the
Lord
shall
be
found
effectual
in
that
day
to
our
recollection
,
to
the
gathering
and
assembling
of
the
whole
elect
vnto
him
.
The
presence
and
the
comming
of
Christ
is
euer
effectuall
to
the
meeting
of
the
Saintes
,
where
he
is
,
there
must
be
a
meeting
,
he
cannot
be
his
alone
.
In
the
24.
of
Matthew
28.
verse
.
Christ
sayes
,
Where
the
●ar●on
is
,
the
ther
will
the
Egles
resort
.
So
where
Christ
is
,
there
shall
the
elect
resort
.
He
came
no
sooner
in
the
world
but
some
elect
both
Iew
and
Gentile
resorted
to
him
,
so
that
there
was
not
a
Church
raised
vp
:
But
at
second
comming
there
shall
be
another
kinde
of
assemblie
.
At
that
tyme
all
the
elect
from
the
foure
quarters
of
the
earth
shall
be
gathered
,
and
neuer
one
shall
be
missed
,
all
shall
be
in
that
generall
assemblie
,
when
the
Lord
shall
come
in
that
glorious
day
,
and
that
assembly
shall
be
through
the
power
and
effectualnes
of
Christ
.
At
his
comming
there
shall
come
a
sweet
smell
from
him
that
shall
draw
all
the
elect
that
euer
was
together
vnto
him
.
Yet
to
insist
.
These
two
thinges
are
joyned
together
with
great
discretion
:
He
sayes
not
onely
by
the
comming
of
the
Lord
,
but
also
by
our
assembling
vnto
him
:
For
if
he
had
said
,
by
the
comming
of
the
Lord
onely
,
it
had
beene
a
great
motiue
to
haue
terrified
vs
:
For
the
speaking
of
Christs
comming
without
any
further
consideration
and
mention
of
our
lyfe
and
our
assembling
vnto
him
would
rather
terrifie
thee
nor
comforte
thee
.
Therefore
the
wicked
desires
neuer
to
heare
of
his
comming
:
for
when
their
consciences
are
wakned
they
are
terrified
.
But
when
the
godly
heares
that
Christ
shall
come
,
and
that
men
shall
be
conjoyned
to
him
and
be
partakers
of
his
glory
,
and
that
he
shall
not
be
glorified
without
them
,
that
is
comfortable
▪
they
neuer
heare
it
without
joy
.
Therefore
if
euer
thou
would
finde
comfort
at
Christs
comming
,
looke
that
thou
finde
an
assurance
in
thy
hart
that
thou
shalt
be
made
partaker
of
his
glory
at
his
comming
Further
marke
in
this
obtestation
.
This
vndoubted
certainty
of
Christes
comming
,
and
our
assembling
vnto
him
,
binds
and
oblises
euery
one
of
vs
to
beleue
the
trueth
of
the
doctrine
concerning
his
comming
,
and
to
flee
and
eschew
all
false
doctrine
thereof
.
As
namely
this
pointe
of
false
doctrine
that
stands
in
limitating
and
bounding
his
comming
at
a
certaine
tyme
,
as
they
would
say
,
He
will
come
in
such
an
age
,
in
such
a
yeere
,
such
a
day
,
an
houre
,
all
is
false
doctrine
.
So
I
say
the
benefite
of
his
comming
,
and
the
glorie
we
shall
receyue
at
his
comming
bindes
vs
that
we
beleeue
nothing
but
the
trueth
:
in
such
sort
,
that
,
if
we
will
beleue
the
trueth
of
his
comming
,
we
shall
be
partakers
of
his
glorie
at
his
comming
.
If
we
decline
any
thing
from
the
trueth
of
the
doctrine
of
his
comming
,
we
shall
hazard
the
glory
,
which
otherwayes
we
should
haue
.
This
which
I
set
downe
vnto
you
in
particulare
concerning
one
Article
of
our
faith
,
is
true
in
all
the
rest
:
For
,
there
is
not
one
blessing
of
God
in
Christ
,
but
it
oblises
vs
to
beleue
the
true
doctrine
,
concerning
that
blessing
,
in
such
sort
,
that
,
if
we
will
beleeue
the
truth
concerning
that
blessing
,
we
shall
be
partakers
of
that
blessing
,
and
if
we
beleue
not
the
trueth
spoken
,
concerning
that
blessing
,
we
depryue
our selues
of
that
blessing
.
To
make
it
plaine
.
The
benefite
of
justification
,
whereby
we
are
justified
before
God
,
onely
by
the
bloude
of
Christ
and
his
merite
,
and
not
by
the
merites
of
men
,
bindes
vs
to
beleue
the
trueth
of
it
,
in
such
sort
,
that
,
if
we
will
beleeue
and
seeke
justification
in
the
bloud
and
merites
of
Christ
onely
,
we
shall
be
justified
.
If
,
againe
,
we
refuse
to
vnderstand
the
true
way
of
our
justification
and
repose
on
our
workes
,
we
hazard
our
justification
.
In
the
9.
chapter
,
to
the
Romans
,
vers.
31.
32.
we
reade
,
the
Iewes
soght
to
be
justified
by
the
workes
of
the
Law
.
(
So
does
the
Papists
,
by
their
merites
)
But
,
what
came
of
it
?
The
Apostle
sayes
,
They
attamed
not
to
it
.
And
why
?
Because
they
sought
it
not
by
faith
,
but
,
by
the
workes
of
the
Law.
Ye
see
,
heere
,
that
peruerse
and
false
opinion
,
which
the
Iewes
had
,
concerning
mans
justification
made
them
,
not
to
attaine
to
justification
.
No
more
shalt
thou
be
justified
,
who
will
be
justified
by
thy
vaine
workes
.
The
Prophet
Esay
saies
(
Esay
64.
6
)
all
our
righteousnesse
is
lyke
a
menstruous
clout
,
scarcely
to
be
looked
on
,
let
be
to
be
presented
as
a
meane
,
whereby
to
be
justified
by
God
;
if
thou
wilt
seeke
to
be
justified
by
thy
works
,
I
denounce
to
thee
,
in
the
name
of
God
,
that
,
at
that
great
day
,
thou
shalt
finde
thy self
not
to
be
justified
.
The
Lord
giue
vs
grace
to
imbrace
the
trueth
,
and
the
onely
way
of
justification
and
saluation
.
In
the
next
verse
,
he
commes
to
the
thing
be
requested
them
,
not
to
doe
.
It
is
this
,
that
,
they
should
not
suffer
themselues
to
be
deceyued
,
as
if
Christes
comming
were
at
hand
.
Now
,
for
the
better
vnderstanding
heereof
,
I
shall
take
vp
this
second
verse
,
in
these
three
pointes
.
First
,
we
haue
that
thing
,
which
he
requests
them
not
to
doe
.
To
wit
,
That
they
be
not
suddenly
moued
in
their
mynde
,
and
be
not
suddenly
troubled
;
in
one
word
,
that
they
suffer
not
themselues
to
be
deceyued
.
Then
we
haue
the
means
(
which
are
thre
in
number
)
by
the
which
the
false
teachers
vsed
to
deceyue
them
.
The
first
is
by
reuelation
pretending
falslie
the
reuelation
of
the
spirit
.
The
second
is
by
word
or
tradition
.
The
third
is
,
by
letter
,
as
it
wer
from
him
.
In
the
third
place
he
sets
down
the
Heresie
which
false
teachers
labored
to
perswad
them
to
be
true
,
to
witte
,
that
the
day
of
the
Lord
was
at
hand
.
Now
to
come
back
to
the
words
.
In
the
beginning
of
the
verse
he
sayes
,
I
request
you
,
that
suddenly
ye
be
not
moued
.
Consider
the
words
,
and
then
he
subjoynes
nor
yet
troubled
.
The
first
of
these
two
respects
the
mynde
,
next
the
hart
,
mouing
from
the
mynde
respects
the
mynde
,
trouble
respects
the
hart
:
for
,
the
hart
and
the
affections
are
suddenly
troubled
.
Now
by
the
mynde
I
vnderstand
not
euery
minde
:
for
,
euerie
man
hes
a
minde
,
an
Heretike
hes
a
minde
,
an
Idolater
a
minde
,
but
,
I
vnderstand
,
heere
,
a
sound
minde
and
rightly
informed
,
and
speciallie
in
this
pointe
of
doctrine
concerning
Christs
comming
:
A
minde
that
is
inlightned
,
not
with
the
light
of
nature
onely
,
but
also
,
with
the
spirituall
light
of
faith
in
Christ
.
Now
he
requests
them
,
that
,
they
be
not
moued
,
as
it
were
,
a
jaw
of
the
sea
(
for
,
the
word
is
borrowed
)
And
moued
,
to
what
thing
?
If
the
mouing
be
from
a
sound
minde
,
and
informed
by
the
light
of
Christ
,
it
must
be
to
a
minde
that
is
without
faith
in
Christ
,
a
minde
peruerslie
instructed
,
without
the
light
of
God
.
The
maner
,
is
suddenly
.
It
is
shame
to
be
moued
from
that
which
is
good
,
but
it
is
a
greater
shame
suddenly
,
as
it
were
,
with
euerie
light
winde
to
be
caried
away
.
Thefore
,
the
Apostle
marueiles
,
that
the
Galathians
was
so
suddenlie
caried
away
to
another
Gospell
.
Galat.
chap.
1.
verse
6.
Now
to
come
to
the
lesson
.
Who
is
the
man
that
is
in
his
right
minde
?
Who
is
he
that
is
in
his
witte
?
Is
euery
man
in
his
wit
?
No.
Onely
that
man
is
in
his
wit
,
whose
mynde
is
inlightned
by
the
supernaturall
light
of
the
faith
of
Iesus
Christ
.
Onely
the
beleuer
is
in
his
right
wit
.
Who
is
the
man
that
is
by
his
mynde
and
is
mad
?
Tharman
(
albeit
otherwaies
he
had
all
the
wit
of
the
world
in
his
head
)
that
wants
this
light
of
faith
in
Christ
,
is
madde
,
and
the
end
shall
kythe
,
and
declare
it
,
and
the
wiser
in
worldlie
thinges
;
if
he
be
without
this
supernaturall
wit
he
it
〈◊〉
the
madder
.
〈…〉
This
then
must
followe
.
By
nature
we
are
all
borne
mad
and
by
our
myndes
,
mad
foolishe
,
witlesse
,
no
otherwaies
borne
.
Therefore
,
the
Apostle
,
to
Titus
chap.
3.
vers.
3.
saies
▪
We
also
,
lewes
,
aswell
as
the
Gentiles
,
were
vnwyse
,
madde
and
by
our
myndes
,
meaning
,
that
,
without
Christ
we
are
all
mad
fooles
.
Brethren
,
there
are
two
sorts
of
this
spirituall
madnesse
,
one
naturall
common
to
all
the
sonnes
of
Adam
,
all
are
euer
madde
,
till
they
know
Christ
,
euer
continuing
in
madnesse
,
till
they
beeleue
in
Christ
.
The
other
sort
of
madnesse
is
,
that
is
acquyred
by
the
defection
and
falling
away
from
the
knowledge
of
Christ
,
euery
Apostate
is
mad
,
euery
one
that
hes
known
the
trueth
and
falles
therefrom
,
becommes
mad
.
Of
this
madnesse
Paul
speaks
Gal.
3
chap.
1.
verse
,
O
foolish
Galathians
,
&c.
Now
if
ye
will
compare
these
two
madnes
the
one
naturall
,
the
other
by
defection
.
The
second
is
more
dangerous
,
nor
the
first
.
Madnes
that
commes
by
Apostasie
,
of
all
other
is
the
most
dangerous
madnes
:
and
therefore
Peter
2.
Epistle
chap.
2.
verse
.
20.
sayes
,
The
latter
condition
is
werse
,
nor
the
former
.
Madnes
that
commes
of
the
defection
from
the
knowne
trueth
is
worse
,
nor
the
madnesse
we
had
before
we
knew
Christ
.
And
so
he
subjoynes
,
It
had
bene
better
,
neuer
to
haue
knowne
the
way
of
Christ
,
nor
,
after
knowledge
,
to
haue
fallen
back
againe
.
It
is
better
to
a
man
euer
to
haue
bidden
in
the
naturall
madnes
,
nor
once
to
haue
bene
wise
and
inlightned
and
then
,
to
haue
made
defection
.
There
is
a
recouerie
after
the
first
madnes
,
but
,
after
the
second
,
it
is
verie
hard
to
get
recouerie
.
An
apostate
hardly
recouers
,
but
,
oft
,
the
Apostate
will
fall
to
blasphemie
against
the
holy
Spirit
.
Therefore
,
let
euery
one
striue
by
al
means
to
keepe
the
trueth
.
Now
the
next
thing
he
requestes
,
is
that
they
be
not
troubled
.
The
word
is
borrowed
,
and
in
the
owne
language
it
signifies
that
horror
that
ryses
in
the
hart
of
man
,
through
the
clamor
,
or
noyse
of
any
tumult
.
Ye
see
,
men
will
be
afrayed
,
when
they
heare
any
tumulte
.
So
were
the
Thessalonians
afrayed
,
when
they
heard
,
that
,
Christes
comming
was
at
hand
.
Now
will
ye
compare
this
terrour
with
the
mouing
out
of
the
mynde
,
it
followes
verie
well
:
For
,
the
man
who
hes
his
mynde
euill
informed
,
and
not
inlightned
by
the
faith
of
Christ
can
haue
no
rest
and
peace
in
hart
.
For
ye
see
a
madde
man
hes
neuer
quyetnesse
in
his
hart
,
but
his
affections
are
euer
in
trouble
.
So
a
man
spiritually
madde
without
the
light
of
Christ
and
saluation
is
neuer
setled
in
his
hart
.
An
Idolater
is
neuer
setled
in
hart
,
an
Herotike
hes
neuer
a
setled
hart
,
euer
his
affectiones
on
feare
.
Therefore
he
who
would
haue
that
peace
and
joy
that
passes
all
vnderstanding
,
let
him
seeke
light
to
knowe
Christ
,
and
to
know
the
trueth
concerning
him
,
otherwaies
shall
he
neuer
get
peace
and
joy
.
Then
in
one
word
I
aske
the
question
.
Who
is
he
that
is
happie
?
Who
is
he
that
hes
a
stable
and
setled
hart
?
Who
is
he
that
hes
peace
in
his
affectiones
,
and
hes
them
set
in
order
,
so
that
he
may
take
rest
both
day
and
night
?
I
answere
.
The
faithfull
who
beleeues
the
trueth
in
Christ
.
This
man
is
blessed
being
iustified
by
faith
we
haue
peace
towards
God
,
sayes
the
Apostle
.
Rom.
chap.
5.
verse
1.
If
thou
be
not
justified
by
faith
in
Christ
no
peace
,
but
euer
trouble
and
vnquyetnesse
both
with
thy selfe
and
with
God
.
God
shall
make
one
affection
to
fight
with
another
,
and
to
harle
thee
before
his
fearefull
tribunall
.
Then
who
is
he
that
hes
not
a
stable
and
setled
hart
?
Who
is
he
that
hes
not
his
affections
setled
?
He
that
beleeues
not
in
Christ
,
he
that
beleeues
not
in
the
trueth
of
God
in
Christ
,
he
that
knowes
not
the
way
of
saluation
,
he
hes
not
a
setled
hart
.
It
is
truely
said
Es.
7
▪
cha.
57
,
verse
21.
No
true
peace
for
the
wicked
:
for
they
haue
vnstable
harts
;
and
when
thou
seest
the
jawing
and
mouing
of
the
raging
sea
,
thou
may
say
,
this
is
nothing
in
respect
of
the
trouble
that
the
wicked
hes
in
conscience
:
for
the
trouble
of
the
hart
and
vnquyetnesse
in
the
affectiones
,
of
all
troubles
is
the
greatest
;
and
surelie
he
who
hes
not
the
peace
of
God
,
but
is
troubled
in
hart
,
would
gladlie
be
turned
in
any
thing
.
When
it
pleases
the
Lord
to
make
one
affection
rise
against
another
,
ô
what
paine
trowest
thou
that
person
sustaines
?
And
againe
,
ô
how
prerious
a
thing
is
faith
in
Iesus
!
Hast
thou
it
?
nothing
shall
trouble
thee
.
So
prease
euer
to
haue
faith
in
Christ
:
Hast
thou
faith
?
thou
shalt
in
joy
peace
and
a
quyet
minde
:
What
euer
be
thy
estate
in
the
world
,
be
thou
rich
,
both
on
poore
,
hast
thou
faith
in
Iesus
Christ
,
thou
rests
by
day
and
night
,
nothing
troubles
thee
:
yea
euen
in
these
things
,
that
appears
to
bring
some
greefe
to
thy
body
outwardly
,
as
siknes
&c.
Yet
in
thy
soule
in
some
measure
thou
shalt
injoy
peace
and
joy
in
Iesus
Christ
,
that
shall
make
the
patiently
beare
the
outward
crosse
.
Now
in
the
second
part
of
the
verse
we
haue
the
meanes
set
downe
which
the
deceiuers
vsed
to
deceiue
the
Thessalonians
with
concerning
Christs
comming
.
〈◊〉
of
deceyuing
men
.
They
are
thre
:
first
,
Neither
by
spirit
,
that
is
to
say
,
by
dreames
which
men
pretended
to
be
reuelations
of
the
Spirit
.
The
next
is
,
neither
by
word
,
that
is
by
any
tradition
that
they
said
they
had
of
Paul
.
The
third
is
,
neither
by
forged
wryting
or
Epistle
,
as
if
they
had
any
which
Paul
had
written
to
them
concerning
Christs
comming
Now
what
are
the
thinges
that
cheefly
euer
from
the
beginnig
hes
made
men
madde
,
and
hes
troubled
the
harts
of
the
people
and
the
Church
of
God
?
Euen
these
same
three
things
.
In
all
ages
men
hes
risen
vp
that
hes
said
,
We
haue
receiued
reuelation
extraordinar
from
the
Spirit
of
God
.
Such
as
of
olde
were
the
Valentinians
and
Montanists
,
such
are
the
Anabaptists
this
day
,
such
are
many
Papists
,
and
Monkes
in
their
closters
.
When
they
dreame
they
pretend
the
reuelation
of
the
Spirit
;
yea
some
of
them
hes
pretended
a
reuelation
to
slay
kings
.
O
but
it
is
a
false
reuelation
,
and
it
is
not
from
Gods
,
Spirit
,
but
from
the
Spirit
of
the
deuill
.
This
is
the
first
meane
of
deceyuing
.
The
next
which
hes
euer
troubled
the
world
and
broght
men
to
madnesse
is
.
Traditions
,
which
the
Papists
extols
so
highly
that
they
make
them
equall
with
the
holy
writ
.
The
last
that
hes
made
men
madde
is
writtings
that
hes
bene
stolne
in
into
the
Church
of
God
vnder
the
name
of
holinesse
,
and
yet
written
by
wicked
and
profaine
men
.
Such
as
were
the
Gospels
of
Thomas
,
Barthelmew
,
and
Nicodemus
,
and
the
Papists
are
full
of
such
writtes
bearing
the
names
of
men
that
neuer
saw
such
paltrie
.
So
these
three
thinges
hes
made
and
makes
men
madde
.
Now
as
these
three
makes
men
madde
,
so
there
is
one
thing
that
keepes
men
in
their
myndes
,
that
is
onely
the
Canonicall
Scripture
of
the
Olde
and
New
Testament
,
the
writings
of
the
Prophites
and
Apostles
.
Keepe
me
the
Scripture
,
hold
by
it
onely
,
thou
shalt
be
keeped
in
thy
right
minde
,
and
thou
shalt
haue
an
setled
hart
.
Trow
therefore
no
spirits
,
that
is
false
reuelation
of
Spirits
.
Trow
nothing
but
that
which
is
reueiled
in
the
word
:
for
I
lay
thee
this
as
a
sure
ground
.
The
Spirit
of
God
will
neuer
reueale
nor
speake
to
thee
any
thing
but
that
which
is
written
in
the
olde
and
new
Testament
.
If
any
will
come
with
a
reuelation
,
aske
at
him
,
is
that
conteined
in
the
Scripture
?
Is
it
reueiled
in
the
word
?
Trow
not
these
traditions
and
these
vnwritten
verities
that
is
ascryued
to
the
Apostles
:
for
with
these
the
world
is
deceyued
.
Trow
nothing
but
that
which
is
in
the
word
or
may
stand
with
the
word
.
And
last
,
as
for
writtes
,
beleeue
no
writ
but
this
writ
which
is
conteined
in
the
olde
and
new
Testament
,
and
such
as
godlie
men
hes
set
downe
agreeing
with
the
olde
and
new
Testament
.
Keepe
this
ground
of
the
Canonicall
Scripture
.
I
assure
thee
,
thou
shalt
be
keeped
in
thy
minde
,
and
shall
be
reserued
so
till
the
glorious
comming
of
the
Lord
Iesus
Christ
.
In
the
last
parte
of
the
verse
.
The
Heresie
is
set
downe
,
as
though
,
sayes
he
,
he
day
of
Christs
comming
wer
at
hand
Brethren
,
it
was
an
Heresie
to
say
the
comming
of
Christ
was
at
hand
.
Ye
will
wonder
at
thi●
.
Sayes
not
Iames
in
his
Epistle
5.
chap.
8.
verse
The
comming
of
the
Lord
drawes
neare
.
Sayes
not
Peter
in
his
first
Epistle
chap.
4.
verse
5.
Christ
is
ready
to
iudge
the
quick
and
the
dead
,
and
thereafter
sayes
he
not
.
The
end
of
all
thinges
is
at
hand
and
are
not
these
dayes
called
the
last
dayes
?
Is
not
the
Scripturefull
of
this
?
and
so
is
not
the
day
of
the
Lord
neare
hand
?
How
count
ye
it
an
Heresie
then
to
say
,
The
day
of
the
Lord
is
at
hand
?
I
answere
.
There
is
a
great
difference
betweene
these
two
:
for
these
men
who
said
the
day
of
the
Lord
was
instant
prescryued
a
certaine
and
definite
tyme
to
his
comming
,
at
the
least
they
thought
that
Christ
should
come
in
that
age
and
generation
wherein
they
were
,
and
so
they
bounded
Christs
comming
till
a
certaine
tyme
.
To
say
he
will
come
in
this
yeere
or
that
yeere
,
in
this
age
or
that
age
it
is
Heresie
.
These
men
went
about
to
perswade
the
Thessalonians
that
the
Lord
Iesus
should
come
in
that
age
,
which
was
false
and
pernitions
;
and
that
it
was
false
experience
teaches
vs
.
There
are
past
since
that
tyme
sixtene
ages
that
is
sixteene
hundreth
yeere
,
and
yet
they
said
then
that
the
Lord
should
come
in
that
age
.
Againe
it
is
pernitious
and
euill
to
limitate
and
bound
Christs
comming
;
for
if
his
comming
be
not
in
that
age
which
they
calculate
,
it
will
fall
out
,
thât
,
either
the
godly
that
would
faine
haue
his
comming
(
for
,
they
sooke
euer
for
it
)
will
faint
and
fall
away
through
impatience
,
or
else
it
will
make
the
people
to
think
that
this
doctrine
of
Christs
comming
is
but
a
fable
.
They
will
say
,
the
tyme
of
Christs
comming
which
they
said
was
is
by
past
and
he
is
not
come
.
Therefore
beware
to
prescryue
to
it
a
particulare
tyme
.
Now
I
marke
two
pernitious
Heresies
in
the
new
Testament
concerning
his
comming
.
One
that
prescryued
a
tyme
,
and
said
,
Christ
shall
come
shortly
,
in
such
an
age
,
in
such
a
yeere
,
as
in
this
place
:
Another
that
said
he
shall
neuer
come
.
2.
Peter
chap.
3.
vers.
3.
4.
Let
vs
prease
therefore
to
holde
vs
by
the
trueth
,
and
keepe
vs
from
these
extremities
that
the
deuill
preases
to
draw
vs
to
.
Now
in
the
next
verse
and
in
the
beginning
thereof
he
repeats
againe
his
request
and
that
in
few
wordes
.
Let
no
man
deceiue
you
by
any
meanes
.
It
is
the
same
thing
which
he
said
before
,
but
it
is
contracted
in
fewer
words
.
Now
what
needs
this
repetition
and
doubling
ouer
?
was
it
not
eneugh
to
him
to
haue
said
once
be
not
deceyued
?
Brethren
,
men
can
neuer
beware
eneugh
of
seducers
and
false
teachers
,
and
therefore
the
watch-men
can
neuer
ouer
earnestly
and
oft
eneugh
warne
them
to
beware
of
them
.
And
if
I
should
stand
vp
from
morne
till
night
,
crying
,
keepe
you
from
deceyuers
,
it
will
not
be
sufficient
;
I
speak
not
so
oft
as
need
craues
.
Paul
to
the
Philip
chap.
3.
verse
1.
saies
;
It
greenetly
me
not
to
w●●
to
you
the
same
things
,
and
for
you
it
is
a
sure
thing
:
and
then
he
subjoins
.
Beware
of
dogs
,
beware
of
euill
workers
,
beware
of
the
concision
.
So
I
say
,
we
can
neuer
be
earnest
eneugh
in
warning
you
to
beware
of
false
teachers
,
and
namelie
to
beware
of
Papists
:
for
experience
might
haue
teached
vs
within
these
few
dayes
what
neede
we
haue
to
warne
you
to
beware
of
Papistrie
.
Now
he
sayes
,
Let
no
man
deceiue
you
,
that
is
,
be
not
deceiued
with
any
man
without
exception
of
person
,
in
matters
of
Religion
beleeue
no
man
for
his
ranke
.
Brethren
,
experience
teaches
this
daily
.
The
persons
and
authority
of
men
deceiues
many
simple
men
.
The
estimation
of
learning
and
dignitie
deceiues
many
.
The
Apostle
knew
this
,
and
therefore
he
sayes
,
Let
no
man
;
and
againe
he
sayes
,
he
no
meanes
,
neither
by
this
meane
,
nor
that
meane
:
as
he
excludes
all
persons
,
so
he
excludes
all
the
waies
of
deceit
.
The
waies
of
the
deuill
that
he
suggyres
to
false
●eachers
to
deceiue
men
by
,
are
infinite
.
There
is
no
end
of
his
waies
.
Hes
he
set
one
way
?
failles
that
way
?
he
hes
another
way
.
If
that
failles
too
,
he
hes
another
,
and
so
forth
without
end
.
So
infinite
are
his
waies
to
deceiue
the
godlie
.
Therefore
the
Apostle
knowing
that
the
deuill
hes
many
wayes
to
deceiue
them
,
forbids
them
to
beleeue
any
of
his
meanes
.
Now
the
argument
whereby
he
deceiues
them
,
is
,
all
is
deceite
.
What
euer
be
the
person
,
what
euer
be
the
way
,
all
is
deceite
.
Therefore
be
not
deceiued
.
There
is
such
a
great
lose
and
domage
in
this
one
thing
we
call
deceite
that
there
is
no
other
thing
that
will
vpset
it
.
The
lose
thou
getst
by
deceite
will
neuer
be
vpset
:
all
the
kings
and
doctors
vnder
Heauen
will
neuer
set
vp
thy
lose
thou
getst
by
defection
.
Alas
,
what
hes
that
〈◊〉
win
when
he
hes
win
all
the
world
and
lost
his
soule
by
falling
away
from
the
trueth
.
Now
the
Lord
let
euery
man
see
that
there
is
nothing
comparable
to
this
hurt
of
deceiuing
.
What
pleasure
can
thou
haue
of
all
the
kingdomes
of
the
world
when
thou
hast
a
troubled
hart
and
conscience
,
when
thou
hast
an
vnquyet
soule
within
thee
?
Therfore
as
we
say
,
It
is
good
to
sleepe
in
a
sound
skinne
.
Change
not
a
setled
minde
and
pacified
hart
with
all
the
world
,
and
preferre
a
sound
minde
inlightned
with
the
knowledge
of
Christ
to
all
the
honours
and
dignity
in
the
world
.
And
because
we
are
so
vnstable
mynded
and
so
ready
to
alter
that
except
we
be
surely
anchored
on
Christ
we
shall
be
euer
beatten
away
with
euery
light
wind
of
false
doctrine
.
Therefore
we
haue
to
pray
that
our
soules
may
be
anchored
by
a
sure
faith
on
Christ
.
The
Lord
therefore
by
his
grace
anchor
our
soules
on
Christ
.
To
whom
with
the
Father
and
the
holy
Spirit
be
all
honour
and
praise
for
euer
.
AMEN
.
THE
FIFTH
LEC
TVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
2.
THESSA
.
CHAP.
2.
vers.
34.
—
for
that
day
shal
not
come
except
there
come
a
departing
first
.
and
that
that
man
of
sinne
be
disclosed
,
euen
,
the
sonne
of
perdition
.
4
Which
is
an
aduersary
,
and
exalteth
himselfe
against
all
that
is
called
God
,
or
,
that
is
worshipped
:
so
,
that
he
doth
sit
as
God
,
in
the
Temple
of
God
,
showing
himselfe
,
that
he
is
God
.
WELBELOVED
brethren
,
ye
haue
heard
the
request
the
Apostle
makes
in
the
beginning
of
this
second
chapter
to
the
Thessalonians
.
He
requests
and
adjures
them
by
the
comming
of
the
Lord
Iesus
,
and
by
our
assembling
vnto
him
at
his
comming
▪
that
they
suffer
not
themselues
to
bee
deceyued
,
or
put
by
their
mindes
,
troubled
in
hart
and
affection
,
especially
in
this
head
of
doctrine
that
concernes
the
comming
of
the
Lord
in
the
latter
day
,
and
that
they
should
not
be
deceiued
by
false
teachers
who
went
about
to
deceiue
them
in
this
point
,
teaching
that
the
day
of
the
Lord
is
at
hand
,
he
shall
come
incontinent
,
ye
shall
be
found
aliue
when
he
shall
come
.
This
age
and
generation
shall
not
be
past
when
he
shall
come
.
This
pointe
of
false
doctrine
that
these
false
teachers
went
about
to
perswade
the
Thessalonians
,
and
so
to
vnqiuet
them
,
held
them
ay
in
vexation
of
sprit
and
minde
,
looking
ay
for
Christs
comming
,
assuring
them
that
he
should
come
ere
that
presentage
should
end
.
Now
in
this
text
the
Apostle
enters
to
a
refutation
of
that
false
doctrine
,
and
he
proues
that
the
day
of
the
Lord
was
not
instant
,
that
the
day
of
the
Lord
would
not
beat
such
a
tyme
,
that
it
should
not
fall
out
in
that
present
age
.
Now
marke
his
reasons
.
If
the
day
of
the
Lord
were
instant
then
there
should
not
bee
an
vniuersall
Apostasie
and
defection
from
the
faith
of
the
Lord
Iesus
Christ
,
before
the
day
and
comming
of
the
Lord
:
Vniuersal
defection
must
goe
before
the
Lords
comming
.
For
,
why
?
This
Apostasie
must
craue
a
large
space
of
tyme
.
Then
,
he
subjoines
,
but
,
so
it
is
,
before
that
day
shall
come
,
there
shall
be
an
vniuersall
Apostasie
and
defection
from
the
faith
and
trueth
of
Christ
Iesus
.
And
so
,
hee
concludes
.
Therefore
,
it
is
not
so
,
as
they
say
:
The
day
of
the
Lord
is
not
instant
and
is
not
so
neere
hand
,
as
they
goe
about
to
perswade
you
.
Marke
his
reason
.
The
proposition
and
first
part
of
the
argument
is
not
expressed
in
the
text
.
The
next
parte
,
the
assumption
is
sette
downe
in
the
text
,
to
witte
,
The
day
of
the
Lord
shall
not
bee
,
before
that
an
vniuersall
defection
be
first
.
Now
,
before
I
come
to
the
wordes
,
take
vp
shortlie
this
one
thing
.
The
Thessalonians
,
to
whom
he
wrytes
being
deceiued
,
thought
,
that
,
incontinent
Christ
should
come
,
and
that
they
should
be
rest
to
the
Heauen
with
him
,
and
glorified
from
hand
.
The
Apostle
,
to
put
them
out
of
this
consaite
,
tels
them
,
ere
they
and
the
Church
be
rest
vp
to
Heauen
and
glorified
there
,
that
,
they
shall
suffer
yet
on
the
earth
some
trouble
,
there
shall
be
yet
a
great
alteration
and
vexation
in
the
Church
of
God
.
Brethren
,
mark
it
.
The
battell
must
goe
before
the
victory
,
let
none
looke
for
the
victory
before
he
fight
,
thou
wilt
not
come
sleeping
to
Heauen
.
Thou
must
fight
on
earth
ere
thou
come
to
glorie
and
ere
thou
triumph
in
Heauen
,
thou
must
be
victorious
on
earth
▪
throgh
many
tribulations
we
must
enter
in
the
kingdom
of
heauen
.
This
is
that
,
which
the
Apostle
teaches
the
Thessalonians
.
Now
,
to
come
to
the
wordes
of
the
text
,
and
to
make
this
matter
plaine
,
we
shall
insist
particularlie
on
euery
word
,
taking
vp
the
meaning
of
Gods
Spirite
heere
.
And
first
,
●here
occurres
this
word
Apostasie
,
which
must
be
before
the
day
of
the
Lordes
comming
.
This
Apostasie
is
nothing
,
but
,
a
falling
away
,
a
flyding
aback
.
This
Apostasie
is
not
a
particulare
Apostasie
,
or
,
defection
of
this
man
,
or
,
that
man
onely
,
of
any
one
person
,
or
any
two
or
three
persons
onely
.
But
it
is
an
vniuersal
defection
of
multitudes
of
men
and
wemen
in
this
world
.
For
the
word
ye
see
is
generallie
set
downe
in
the
text
to
be
a
departure
without
any
restriction
.
It
is
not
said
a
departing
of
this
man
or
that
man
,
but
generallie
a
departing
.
Therefore
the
Apostle
must
meane
of
a
departing
and
falling
away
of
multitudes
,
and
great
multitudes
.
Now
all
the
question
is
,
what
Apostasie
meanes
the
Apostle
of
?
I
am
not
ignorant
how
a
great
number
of
the
olde
Latine
fathers
in
the
Church
,
vnderstandes
this
Apostasie
to
be
meant
of
the
defection
of
many
Nations
from
the
Empyre
of
Rome
.
It
is
true
indeede
the
Nations
of
the
world
fell
away
from
the
Romane
Empyre
:
But
how
well
and
rightly
they
vnderstood
this
Apostasie
of
that
falling
away
from
the
Romane
Empyre
God
knowes
.
And
it
is
a
wonder
that
so
many
learned
and
quick
spirited
men
should
haue
erred
together
in
this
pointe
so
long
:
Indeede
it
is
likly
that
when
one
of
them
fel
in
this
error
all
the
rest
followed
on
in
troupes
without
further
discretion
or
judgement
.
But
I
leaue
them
.
What
Apostasie
is
this
then
that
the
Apostle
meanes
of
heere
?
I
shall
tell
you
.
It
is
an
vniuersall
defection
,
not
from
an
Emperour
or
earthly
King
,
but
from
the
King
of
Heauen
Iesus
Christ
,
and
from
his
faith
.
This
agrees
with
the
course
of
this
text
and
with
that
which
followes
immediatly
of
the
Antichrist
the
head
of
this
Apostasie
.
This
agrees
with
the
speaking
of
this
same
Apostle
in
sundry
other
places
.
In
the
1.
Tim.
chap.
4.
verse
1.
he
foretels
of
this
vniuersall
defection
from
the
faith
.
The
wordes
are
,
The
spirit
speakes
euidently
that
in
the
latter
dayes
some
shall
depart
from
the
faith
,
and
shall
giue
heed
to
spirits
of
error
and
doctrine
of
deuils
,
forbidding
to
marie
,
and
commanding
to
absteine
from
meats
which
the
Lord
his
ordained
to
be
receiued
with
thankes-giuing
of
them
which
beleeue
.
There
the
summe
of
this
defection
whereof
he
speakes
in
this
place
.
Looke
also
the
2
,
Tim.
chap.
3.
vers.
1.
2.
3.
In
the
latter
dayes
there
shall
be
troublesome
tymes
,
men
shall
be
louers
of
themselues
,
louers
of
pleasures
and
not
of
God
,
corrupt
in
mynde
,
reprobates
concerning
the
faith
:
There
the
Apostasie
from
the
faith
.
In
that
same
Epistle
chap.
4.
verse
3.
The
tyme
shall
come
when
men
shall
not
suffer
to
heare
the
sound
doctrine
,
but
according
to
their
owne
lustes
shall
gather
together
heapes
of
teachers
:
to
wit
,
orders
of
Monkes
,
Friers
,
and
heaps
of
Iesuites
,
and
the
rest
of
that
prophaine
and
deuilish
rable
,
that
the
deuill
by
his
spirit
hes
thrust
in
on
the
people
of
God
,
and
they
shall
auert
their
eyes
from
the
trueth
and
turne
them
to
lies
.
Peter
in
his
2.
Epistle
chap.
2
verse
1.
sayes
,
There
shall
be
among
you
false
teachers
who
shall
bring
in
damnable
heresies
,
and
many
shall
follow
them
to
their
perdition
.
They
shall
goe
to
destruction
with
their
Heresies
,
and
many
shall
goe
after
them
.
And
before
them
Christ
himselfe
foretolde
of
this
defection
18.
chap.
of
Like
verse
8
,
When
,
sayes
he
,
the
Son
of
man
shall
come
,
thinke
ye
he
shall
finde
faith
on
the
earth
?
No
,
there
be
an
vniuersall
defection
.
Then
this
vniuersall
defection
is
nothing
else
,
but
this
Apostasie
and
defection
from
the
faith
of
Christ
that
shall
be
before
Christs
comming
in
the
world
.
Now
ye
see
then
this
is
a
prophecy
of
the
thing
to
come
.
Is
this
Prophecy
fulfilled
yet
or
not
?
Is
it
come
to
passe
?
Is
that
vniuersall
defection
of
the
world
from
the
church
,
from
the
faith
of
Christ
come
,
or
shall
we
looke
for
it
?
There
is
the
question
.
I
tell
you
,
it
is
come
,
I
cry
it
out
,
it
is
come
,
and
come
long
since
,
and
verie
long
since
;
It
holdes
on
and
shall
hold
on
.
Mahomet
beganne
it
,
when
he
drew
away
not
only
the
people
from
the
faith
of
Iesus
,
but
also
drew
away
the
verie
name
of
Christianity
,
so
as
there
durst
not
one
avowe
himselfe
to
be
a
Christian
.
The
Orientall
Churches
so
well
planted
by
the
Apostles
of
Christ
,
whereof
this
Church
of
Thessalonica
was
one
,
may
beare
witnes
hereof
.
Who
followed
on
?
(
Mahomet
ended
it
not
then
)
The
Popes
,
that
beast
of
Rome
followed
on
.
As
Mahomet
played
with
the
Orientall
Churches
:
So
the
Papists
played
with
the
Wester
and
Occidentall
Churches
.
The
Pope
hes
drawen
away
this
occidental
Church
of
Christ
in
Europe
,
not
indeede
from
the
name
and
outward
profession
of
Christ
,
for
all
are
called
Christians
,
but
he
hes
drawen
them
from
the
faith
of
Christ
,
without
the
which
there
can
be
no
saluation
.
So
this
Apostasie
prophecyed
so
long
before
is
come
now
to
passe
.
Church
militant
subiect
to
errors
.
But
ere
I
goe
forward
mark
here
.
The
estate
of
the
Church
of
Christ
militant
on
the
earth
,
she
is
subject
to
errors
and
Heresies
,
to
be
caryed
away
with
false
doctrine
,
subject
to
defection
,
yea
to
an
vniuersall
defection
of
the
whole
visible
Church
on
the
face
of
the
earth
.
And
,
brethren
,
euen
godly
men
seeing
this
thing
they
haue
bene
compelled
at
tymes
to
doubt
(
they
were
so
offended
)
whether
if
this
Church
was
Gods
Church
or
not
,
whether
if
this
building
was
builded
by
God
or
not
which
they
saw
so
beatten
downe
,
and
lying
so
long
dead
.
It
is
a
lamentable
thing
to
see
the
Church
of
Christ
so
long
vnder
the
dominion
of
the
Antichrist
.
And
therefore
the
Lord
by
his
Apostle
and
others
hes
foretold
of
this
vniuersall
defection
that
the
godly
may
be
comforted
and
stand
:
seeing
nothing
commes
to
passe
but
by
his
prouidence
and
foresight
.
Then
again
ye
know
the
Papists
proposition
;
the
church
cannot
ere
.
Now
consider
this
place
and
ye
shall
see
it
cannot
stand
with
that
opinion
.
I
aske
how
can
that
opinion
stand
with
this
Prophecie
of
Paul
who
telles
,
not
of
a
light
error
,
but
of
an
vniuersall
defection
from
Christ
?
Either
this
must
be
false
which
the
Apostle
saies
,
and
which
Christ
spok
before
him
(
which
wer
blasphemie
to
affirme
)
or
that
which
they
say
,
that
the
Church
cannot
erre
must
be
a
lye
,
and
it
is
so
.
And
all
the
Papists
are
blasphemous
lyars
,
beleue
them
as
ye
will
.
No
the
godly
are
not
ignorant
of
their
purpose
in
this
their
assertion
.
They
hold
that
doctrine
to
be
a
pretence
to
keepe
the
Antichristian
Church
in
her
error
and
Apostasie
:
for
she
is
altogether
out
of
the
way
,
and
if
she
could
thinke
she
could
be
subject
to
error
she
were
curable
,
but
because
she
lyes
in
her
stinking
Heresie
and
Apostasie
and
will
not
acknowledge
it
,
therefore
in
the
just
judgement
of
God
she
shall
perishe
,
perdition
shall
be
her
end
,
if
the
Lord
waken
her
not
in
tyme
.
Now
to
the
wordes
.
The
wordes
are
,
That
the
day
of
the
Lord
shall
not
be
vntill
the
tyme
that
that
man
of
sin
be
reueiled
.
That
man
of
sin
must
be
reueiled
ere
the
Lord
come
in
the
world
againe
.
This
is
one
thing
with
that
which
went
before
of
an
vniuersall
Apostasie
,
the
comming
of
an
vniuersall
Apostasie
and
the
reuelation
of
that
man
of
sin
the
Antichrist
,
is
one
thing
in
sundry
wordes
:
For
what
is
the
Antichrist
but
the
head
of
this
Apostasie
and
vniuersall
defection
?
and
of
all
Apostats
vnder
the
Heauens
he
is
the
cheefe
Apostate
.
Now
he
is
called
heere
a
man
,
the
Antichrist
as
though
there
were
but
one
person
.
Marke
it
,
(
for
this
place
is
mistaken
)
When
ye
heare
of
this
name
of
the
Antichrist
,
who
is
here
called
the
man
of
sinne
,
be
not
deceiued
.
The
Antichrist
woulde
perswade
you
that
this
name
of
Antichrist
signifies
but
one
man
some
one
person
who
shal
be
in
the
world
at
such
a
tyme
.
No
,
the
name
of
Antichrist
imports
not
one
man
onely
,
but
a
succession
of
persons
,
one
after
another
:
in
one
kingdome
or
tyrannie
ouer
the
Church
of
Christ
in
the
world
;
All
this
succession
of
persones
is
expressed
by
the
name
of
one
man
or
one
person
,
because
they
ranne
on
all
one
course
,
and
euery
one
of
them
hes
but
one
purpose
to
exercise
their
tyme
in
oppression
of
the
Church
of
God
.
Therefore
the
whole
succession
is
called
but
on
man
.
But
when
shall
this
reueiling
of
him
be
?
He
is
said
to
be
reueiled
when
his
kingdome
and
tyrannie
commes
to
the
height
and
full
perfection
in
the
sight
of
the
world
:
He
beganne
long
before
he
was
reueiled
,
and
he
was
in
the
dayes
of
the
Apostles
.
When
Paul
and
Peter
was
in
the
world
,
he
was
.
And
beginning
in
their
dayes
,
he
growes
on
peece
and
peece
in
greatnesse
from
a
small
beginning
vntill
hee
came
to
such
a
wonderful
and
great
height
that
he
makes
the
whole
world
wonder
at
him
:
and
this
fell
out
in
Anno
666.
Reuel
.
chap.
13.
verse
18.
He
came
to
his
height
vnder
the
Emperour
of
Constantinople
,
Constantine
,
〈◊〉
being
Pope
of
Rome
at
that
tyme
.
Iohn
in
his
first
Epistle
chapter
2.
verse
18.
sayes
,
that
the
Antichrist
is
to
come
:
Then
he
subjoynes
,
euen
now
there
are
many
Antichrists
.
By
the
many
Antichrists
Iohn
meanes
these
forerunners
,
little
Antichrists
,
false
Prophets
,
and
little
Heretikes
who
were
forerunners
to
prepare
the
way
to
this
great
Antichrist
the
monstrous
beast
of
Rome
against
his
comming
.
By
the
Antichrist
that
was
to
come
,
he
vnderstandes
the
great
Antichrist
,
the
head
of
the
Apostasie
,
the
mid-man
betweene
the
Dragon
and
the
Antichristian
kingdome
and
the
Church
.
Reuelation
chap.
13.
verse
16.
Now
to
goe
forward
to
the
description
of
the
Antichrist
〈◊〉
it
followes
.
He
is
first
descryued
from
his
nature
.
Secondlie
from
his
properties
.
Description
of
the
antichrist
And
thirdly
,
from
his
actions
and
effectes
he
bringes
in
the
world
when
he
commes
.
Marke
it
,
This
is
a
Prophecie
not
of
the
little
false
Prophets
,
but
of
the
great
Anchrist
and
false
Prophet
that
〈◊〉
at
Rome
.
)
What
is
he
of
nature
?
His
nature
.
A
man
like
vnto
other
men
of
nature
,
not
a
deuill
,
nor
substance
of
a
deuill
,
but
he
is
of
an
humane
and
manlie
substance
.
Some
thought
that
the
Antichrist
should
be
the
deuill
or
a
beast
:
it
is
but
solie
.
He
is
not
a
beast
of
nature
,
but
he
is
called
in
the
Reuelation
a
beast
for
his
beastlinesse
,
and
for
his
filthinesse
.
(
O
how
capable
is
the
nature
of
man
of
euill
,
if
God
giue
it
ouer
to
be
guyded
by
the
deuill
!
)
Then
,
what
maner
of
man
is
he
?
His
properties
.
The
first
propertie
,
the
Antichrist
hes
,
he
is
a
man
of
sin
.
He
calles
himselfe
the
seruant
of
the
seruants
of
God
,
No
,
but
he
is
a
slaue
to
sinne
,
his
meate
and
drinke
is
sinne
.
The
second
propertie
,
he
is
the
Sonne
of
perdition
,
destinate
from
all
eternitie
to
Hell
and
euerlasting
damnation
.
Peter
in
his
second
Epistle
chap.
2.
verse
3.
sayes
,
Long
agoe
his
damnation
is
not
idle
,
or
,
his
destruction
sleepes
not
,
but
,
wakes
.
He
gettes
this
style
,
that
Iudas
gettes
,
in
the
17.
chapter
of
Iohn
12.
verse
,
the
sonne
of
perdition
,
adjudged
to
perdition
from
all
eternitie
in
the
secreete
counsell
of
God
.
These
two
properties
standes
well
together
,
the
man
of
sinne
,
addicted
to
sinne
destinate
to
perdition
.
The
second
is
the
ground
cause
of
the
firste
For
,
hee
,
whom
God
from
all
eternitie
destinates
to
perdition
,
that
man
will
neuer
doe
a
good
turne
.
Nothing
will
come
from
his
mouth
,
hart
,
or
,
hand
,
&c.
but
,
all
sinne
.
Alas
,
when
we
looke
and
see
men
,
who
can
doe
nothing
,
but
sinne
,
sinne
in
the
house
,
sitting
,
eating
,
drinking
,
and
in
the
field
,
euer
sinning
,
what
shall
we
speake
of
them
who
does
so
,
if
they
take
not
vp
another
course
,
ere
this
lyfe
be
ended
,
but
they
are
men
from
all
eternitie
destinate
for
Helles
fire
.
Let
euery
man
try
himselfe
.
Alas
,
if
thou
looked
to
thy
bloudie
hart
and
hand
thou
would
thinke
,
thou
had
little
warrand
of
thy
sal●ation
.
Now
this
for
his
nature
and
properties
.
Now
,
to
his
actions
and
doinges
.
What
doing
shall
he
haue
?
The
first
action
.
His
actions
.
He
shall
oppone
himselfe
against
all
,
that
shall
be
called
God
,
and
shall
be
worshipped
.
This
is
the
first
action
,
a
plaine
opposition
to
all
thinges
that
keepes
the
name
of
God
,
His
first
action
.
and
is
worshipped
in
Heauen
and
earth
.
He
shall
oppone
him
against
all
powers
and
magistrats
,
and
against
all
thinges
,
that
caries
the
name
of
a
magistrat
,
whether
they
be
Princes
,
or
,
Emperors
on
the
earth
,
or
,
in
Heauen
,
God
and
his
Christ
and
from
this
opposition
,
he
is
called
an
aduersary
,
as
the
deuill
is
.
As
the
deuil
is
called
Satan
,
that
is
,
an
aduersar
;
so
shall
he
get
the
name
of
an
aduersar
.
And
he
is
called
Antichrist
,
that
is
,
an
aduersar
to
Christ
.
Now
,
let
vs
see
who
must
be
this
man
.
I
make
my
reason
.
He
that
oppones
himselfe
to
euery
thing
,
that
hes
the
name
of
God
,
or
▪
is
worshipped
either
in
Heuen
,
or
,
earth
,
that
man
of
necessity
must
be
this
Antichrist
,
this
is
the
action
,
that
properly
is
competent
to
that
person
.
Who
is
this
man
,
then
?
look
about
al
nations
,
if
ye
can
take
vp
such
a
man
.
Who
is
it
in
Europ
,
or
,
out
of
Europ
,
that
oppones
himselfe
to
Iesus
Christ
the
Lord
,
in
doctrin
first
,
in
life
and
conuersation
next
?
I
tell
you
,
if
ye
finde
such
a
man
,
he
is
the
Antichrist
.
Now
I
shall
tell
you
some
points
of
Christs
doctrine
,
wher-vnto
this
aduersar
oppones
himselfe
,
that
by
them
ye
may
find
out
,
Pope
the
antichrist
who
is
this
Antichrist
.
The
Lord
Iesus
saies
and
teaches
Thou
shalt
adore
the
Lord
thy
God
onely
,
and
him
onely
shalt
thou
serue
.
What
man
of
this
world
is
it
,
that
commes
in
and
saies
No
,
thou
shalt
not
worship
him
onely
,
worship
Angels
,
worship
men
&
the
soules
of
men
departed
this
life
,
worship
Images
,
dead
mens
bones
called
relicts
,
do
reuerence
to
graues
,
and
aboue
all
thou
shalt
giue
that
worship
,
that
is
due
to
God
only
,
to
that
breadie
God
in
the
Masse
?
Who
does
this
and
teaches
it
?
Is
there
any
so
ignorant
,
that
knows
him
not
?
Againe
,
Christ
forbids
to
worship
God
with
such
worship
as
men
hes
inuented
,
to
worship
him
with
men
traditions
&
inuentions
.
Who
is
he
that
saies
,
he
must
be
worshipped
by
infinit
traditions
,
which
are
out
with
the
book
of
the
Scripture
,
and
many
against
the
booke
of
the
Scripture
,
and
bids
serue
him
according
to
a
rable
of
vyle
traditions
inuented
by
the
brane
of
man
.
Yet
more
Christ
sayes
,
this
Scripture
,
the
olde
and
new
Testament
is
perfite
,
it
is
sufficient
to
make
the
man
of
God
perfite
,
it
conteines
all
thinges
necessarie
to
our
saluation
.
Who
is
he
▪
that
sayes
,
it
is
confused
,
difficle
,
mutilate
,
manked
,
the
mother
of
all
Heresies
?
Who
sayes
this
?
Looke
ouer
to
Rome
,
who
but
the
Pope
.
Woe
to
him
and
all
his
adherents
.
Yet
,
further
.
Christ
sayes
,
I
am
the
onely
Mediatour
betweene
God
and
man
.
Who
is
he
,
that
sayes
,
No
,
there
must
be
many
moe
intercessours
and
mediatours
?
Is
it
not
the
Pope
?
Christ
sayes
,
Iustification
is
onely
by
true
faith
in
me
.
Who
sayes
,
No
,
no
,
thy
merite
and
goode
workes
must
be
a
parte
of
thy
saluation
and
thou
must
deserue
it
?
Is
it
not
the
Pope
?
Christ
requyres
of
vs
a
sure
confidence
,
that
in
his
bloude
our
sinnes
are
for
giuen
,
and
that
thereby
,
we
shall
be
safe
and
get
lyfe
euerlasting
.
Who
sayes
,
it
is
an
high
presumption
to
beleeue
so
firmely
,
and
biddes
thee
doubt
whether
thou
shalt
get
lyfe
,
or
not
:
Is
it
not
the
Pope
?
Christ
sayes
,
it
is
impossible
to
fulfill
the
Law
of
God
.
Who
sayes
,
it
is
possible
to
fulfill
i●
,
is
it
not
the
Pope
?
A
plaine
contradiction
.
Christ
sayes
,
the
onely
price
of
remission
of
sinne
is
my
bloud
.
Who
sayes
,
I
shall
giue
thee
Indulgences
and
pardones
for
thy
sinnes
?
is
it
not
the
Pope
?
Christ
commanded
to
minister
the
Sacrament
or
the
Supper
vnder
both
the
kindes
.
Who
sayes
the
bread
may
suffice
the
laikes
,
let
the
Priests
take
both
?
is
it
not
the
Pope
?
Christ
permittes
the
vse
of
mariage
to
all
persones
,
without
difference
.
Who
commes
in
with
that
doctrine
of
deuils
,
forbidding
mariage
,
and
meates
which
the
Lord
hes
commanded
.
Wherefore
should
I
be
long
?
Who
is
he
,
that
oppones
himselfe
to
euerie
article
of
our
faith
?
beginne
at
the
one
end
and
leaue
at
the
other
,
he
oppones
to
them
all
?
Is
it
not
the
beast
of
Rome
?
Knowe
ye
not
this
to
be
true
?
His
life
.
ye
shall
see
it
in
that
great
day
.
Then
come
to
his
lyfe
and
behauior
,
wherein
he
denyes
Christ
.
Christ
when
he
was
in
the
world
was
holy
,
yea
,
holinesse
it selfe
.
But
,
what
command
is
there
,
either
in
the
first
,
or
,
second
Table
,
which
he
transgresses
not
most
euidentlie
?
Who
is
the
head
and
cheefe
Apostate
from
Iesus
Christ
the
head
of
the
Church
?
Who
is
the
cheefe
Heretike
vnder
the
Sunne
?
The
cheefe
Idolater
,
the
cheefe
Magitian
and
sorcerer
vnder
the
Sunne
:
Who
is
the
cheefe
blasphemer
vnder
the
Sunne
?
Goe
to
the
second
Table
.
Who
is
the
dishonourer
of
all
powers
and
Empyres
vpon
the
face
of
the
earth
?
Who
,
of
all
murtherers
,
is
the
greatest
murtherer
,
and
can
not
be
sat●ate
with
the
bloude
of
all
the
Saintes
?
Who
is
most
adulterous
and
filthie
?
Who
is
the
greatest
theefe
and
oppressor
,
reauing
kingdomes
?
Who
is
the
most
perjurde
person
?
And
come
to
the
last
.
Who
is
most
full
of
all
concupiscence
in
this
worlde
?
Who
is
he
,
that
settes
himselfe
aboue
all
men
in
this
earth
,
and
with
an
vplifted
hand
oppones
himselfe
to
God
,
in
all
thinges
?
Read
the
Popes
hues
written
all
by
their
own
men
.
So
,
I
gather
,
in
one
word
.
This
Antichrist
,
that
maks
opposition
to
the
great
God
of
Heauen
,
to
all
power
and
majestie
on
the
earth
,
he
was
neuer
,
he
is
not
now
,
nor
neuer
shall
be
,
if
he
be
no●
that
man
of
Rome
,
who
sittes
not
in
Peters
chaire
,
but
,
in
the
chaire
of
scorners
,
in
the
seate
of
pestilence
:
He
is
the
very
Antichrist
and
thou
hast
no
eyes
to
see
,
if
thou
seest
not
this
.
Now
come
to
the
next
action
.
His
second
action
.
He
prophecyes
of
another
action
,
that
shall
be
,
when
he
shall
come
.
He
shall
,
not
onely
in
malice
oppone
himselfe
to
euery
thing
,
that
is
called
God
,
but
,
in
the
pryde
of
his
hart
shall
exalt
himselfe
aboue
euery
thing
,
that
is
called
God
and
is
worshipped
on
the
earth
,
against
all
power
both
heauenly
and
earthly
.
Now
,
who
is
this
,
that
exaltes
himself
this
way
?
Spy
this
man
,
who
hes
this
action
in
his
hand
,
and
without
doubt
this
man
is
the
Antichrist
.
Now
,
I
will
aske
some
few
thinges
,
that
we
may
finde
him
out
the
more
easilie
.
Who
is
he
,
that
exalts
himselfe
aboue
the
Emperour
?
Who
,
vnder
God
is
the
head-man
of
the
world
?
Who
is
he
,
that
wil
cause
the
Emperour
stand
and
hold
his
stirrop
,
and
will
cause
the
Emperour
holde
to
his
shoulder
,
that
he
may
leane
on
it
,
and
cause
him
hold
water
to
his
hands
,
and
goe
before
with
his
first
mease
,
to
his
dinner
?
Who
will
say
,
he
hes
an
absolute
power
,
to
make
and
abrogate
lawes
at
his
pleasure
?
He
will
make
account
to
no
man
.
He
hes
an
absolute
power
,
to
close
the
Heauen
and
open
it
at
his
pleasure
.
To
cary
with
him
cartfulles
of
soules
of
men
to
Hell
,
if
it
please
him
?
Who
is
able
to
comprehend
this
matter
?
Is
there
any
here
,
that
hes
bene
in
Rome
and
seene
the
Pope
in
the
solemne
tyme
of
his
jubile
,
and
who
hes
heard
,
or
,
reade
of
it
?
How
he
commes
out
of
his
Palace
with
such
a
rich
and
glorious
arrayment
,
that
he
makes
the
world
to
wonder
,
with
his
threfold
crowne
of
gold
,
and
pretious
stones
on
his
head
mounted
vp
on
mens
shoulders
,
in
a
golden
chaire
,
with
his
relicts
and
his
breadie-god
borne
before
him
.
Then
,
he
will
go
to
his
paradice
,
the
people
on
euery
side
crying
for
remission
of
sinnes
.
Then
when
he
commes
to
Paradice
,
with
an
hammer
of
gold
he
will
knock
and
bid
the
gate
open
,
and
he
enters
in
and
there
he
giues
indulgences
,
some
giues
this
homage
,
and
some
,
that
,
yea
,
such
,
as
is
competent
to
God
onely
.
Fy
on
him
,
such
is
his
pryde
,
that
he
will
scarcely
affoord
to
put
out
his
feete
to
kings
to
kisse
them
●s
not
this
an
horrible
abhomination
and
monstrous
villainie
?
I
will
not
insist
.
His
third
action
.
There
followes
two
particular
actions
,
which
rises
on
his
pryde
.
The
first
is
,
He
shall
be
so
proud
that
he
shall
sit
in
the
Temple
of
God
as
God
,
that
is
,
in
his
Antichristian
kingdome
,
which
yet
keeps
the
name
of
Christ
,
because
it
keeps
a
kinde
of
profession
of
the
word
of
God
,
and
in
some
respect
hes
the
ensenzies
of
the
Church
.
But
,
how
shall
he
sit
?
Not
like
another
man
,
but
,
as
God
,
he
puts
God
out
of
his
chare
and
sittes
down
in
Gods
chare
.
What
is
the
seat
of
God
?
Gods
chare
is
the
consciences
of
men
and
wemen
,
which
all
the
Angels
dare
not
prease
to
.
Yet
,
he
will
sit
downe
there
,
and
giue
out
Lawes
,
bind
the
consciences
.
Now
,
will
ye
spy
this
man
out
?
Is
this
the
Mahomet
?
Papist
,
I
aske
at
thee
,
sittes
the
Mahomet
in
the
Temple
of
God
,
sittes
he
in
the
Church
,
that
hes
the
name
of
the
Church
of
God
?
O
,
sayes
the
Papist
,
this
,
that
shall
be
the
Antichrist
i●
not
yet
come
:
This
that
shall
be
the
Antichrist
shall
be
a
wicked
man
,
that
shall
be
borne
at
Babylone
of
an
Hoore
,
in
whom
the
deuill
shall
dwell
bodily
,
a
Iew
by
nation
,
of
the
Trybe
of
Dan
,
who
should
be
circumcised
and
broght
vp
in
the
citties
of
Chorasin
and
Bethsaida
,
who
shall
be
detestable
,
for
his
forceries
and
witchcraftes
,
who
shall
come
to
Ierusalem
,
and
there
reedifie
the
Temple
of
Salomon
,
and
take
vpon
him
the
name
of
Christ
,
and
shall
reigne
by
the
space
of
three
yeeres
and
an
halfe
with
great
tyranny
and
cruelty
,
against
the
Christians
,
and
shall
slay
Enoch
and
Elias
the
forerunners
of
Christ
,
and
then
shall
come
the
latter
day
,
when
in
the
Mount
of
Olyues
Christ
shall
destroy
him
,
and
condemne
him
to
Hell
.
A
faire
fable
.
It
is
thou
,
ô
man
of
sin
,
thou
,
beast
of
Rome
,
that
sittes
in
the
consciences
of
men
,
it
is
thou
,
that
shalt
be
beatten
out
of
the
chare
to
the
Hels
.
It
is
thou
ô
beast
of
Rome
,
that
sits
in
the
Temple
of
Christ
.
Another
effect
of
his
pryde
.
He
shall
showe
himselfe
to
be
a
God
sitting
in
the
chare
of
God
,
〈◊〉
fourth
action
.
in
the
Church
of
God
:
He
shall
giue
himselfe
forth
as
God
,
as
prease
to
counterfoote
God
,
in
his
name
,
style
,
dignitie
,
and
all
other
circumstances
,
and
bereaue
God
of
that
,
which
is
proper
to
him
.
Well
,
spy
this
man
.
Who
is
he
,
that
taks
the
name
of
God
on
him
in
the
earth
?
He
is
not
God
onely
,
not
man
onely
,
but
he
is
a
midde
thing
betweene
a
God
and
a
man
.
Who
takes
to
him
the
style
of
a
king
and
power
aboue
all
the
kings
of
the
earth
?
Who
sayes
he
hes
the
right
to
beare
both
the
swordes
?
Heard
you
euer
of
a
Pope
Benifacius
the
●ight●
of
whom
it
is
said
,
He
entered
in
lyke
a
Tod
,
raigne
like
a
Lyon
,
and
died
like
a
dog
.
In
the
tyme
of
his
jubile
in
the
first
day
thereof
he
commes
out
in
the
Popes
weed
,
and
as
he
goes
he
blesses
the
people
.
In
the
next
day
he
commes
out
in
Cesars
warlike
clock
and
a
naked
sword
horne
before
him
and
sitting
downe
,
he
cryes
out
,
Behold
two
swordes
heere
,
I
am
the
head
of
the
Church
,
I
am
the
Pope
and
Cesar
,
I
haue
the
Empyre
in
Heauen
and
earth
.
Who
calles
himselfe
the
head
of
the
Church
?
A
style
onely
proper
to
Christ
.
Who
calles
himselfe
the
Vicar
of
Christ
?
The
brydgrome
of
the
bryde
the
Church
Who
calles
himselfe
the
high
Priest
?
Styles
onely
proper
to
Christ
.
Is
it
not
this
beast
of
Rome
?
Whereto
should
I
insist
?
It
is
wonder
,
that
,
the
earth
can
beare
such
a
proud
filthie
villaine
.
It
is
a
wonder
,
that
the
Heauen
can
couer
him
;
but
,
we
must
reuerence
the
long
suffering
patience
of
the
Lord
.
And
seeing
the
Scripture
hes
pointed
him
out
so
euidently
,
it
is
a
wonder
that
men
should
be
so
blinde
,
that
they
should
so
reuerence
him
,
when
he
rages
this
waye
in
sinne
,
and
that
they
will
call
him
the
successour
of
Peter
,
and
the
head
of
the
Church
.
What
shall
I
say
▪
all
reading
and
hearing
will
not
inlighten
the
mynde
and
perswade
men
▪
except
the
Spirit
of
God
be
present
to
open
the
hart
.
Therefore
leauing
this
beast
,
I
pray
God
to
send
his
Spirit
to
let
men
see
,
that
they
may
abhorre
such
an
enemy
to
God
and
Christ
,
and
that
they
may
imbrace
the
light
of
Iesus
,
and
that
he
would
keepe
vs
,
that
we
be
not
deceyued
by
these
vanities
.
To
this
God
,
euen
,
the
Father
,
Sonne
and
holie
Spirit
be
all
praise
for
euer
.
AMEN
.
THE
SIXT
LECTVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
2.
THESSA
.
CHAP.
2.
vers.
5.
6.
7.
8.
5
Remember
ye
not
,
that
when
I
was
as
yet
with
you
,
I
told
you
these
things
.
6
And
now
ye
know
what
withholdeth
;
that
he
might
be
reueiled
in
his
tyme
.
7
For
the
mysterie
of
iniquitie
doth
already
worke
:
onely
he
which
now
withholdeth
▪
shall
let
till
he
be
taken
out
of
the
way
.
8
And
then
shall
the
wicked
man
be
reueiled
,
whom
the
Lord
shall
consume
with
the
spirit
of
his
mouth
,
and
shall
abolish
with
the
brightnesse
of
his
comming
.
THE
Apostle
,
Brethren
,
ye
heard
,
proues
against
the
false
teachers
that
the
comming
of
the
Lord
was
not
so
neere
hand
as
they
thought
and
as
they
teached
.
He
takes
his
argument
from
one
thing
that
was
to
fal
out
in
the
world
before
Christs
latter
comming
:
Ere
euer
become
(
sayes
the
Apostle
)
there
shall
be
an
vniuersall
defection
from
that
faith
of
Iesus
Christ
.
This
matter
will
conteine
a
long
processe
of
tyme
,
and
therefore
would
the
Apostle
conclude
,
Christs
comming
is
not
so
neere
hand
as
they
make
the
people
beleeue
.
He
expresses
not
the
name
of
the
Antichrist
,
but
for
the
name
he
hes
a
long
description
and
painting
out
of
him
This
description
we
entered
in
the
last
day
,
and
he
lets
them
see
when
he
shall
be
,
when
he
shall
come
.
He
pointes
him
out
in
his
nature
.
First
in
his
very
essence
he
shall
be
a
man
of
nature
lyke
other
men
.
Then
he
commes
to
his
properties
.
What
shall
they
be
?
First
,
a
man
of
sinne
,
a
wicked
man
as
euer
was
or
shall
be
in
the
world
.
The
next
propertie
,
He
shall
be
the
son
of
perdition
a
man
long
agoe
ordeined
to
destruction
.
Then
he
commes
to
his
actions
(
when
he
shall
come
and
reueile
him
in
the
world
)
he
shall
oppone
himselfe
against
euery
thing
that
shall
be
called
God
or
shall
be
worshipped
.
That
is
,
against
euery
superiour
power
and
Majestie
,
whether
earthly
or
Heauenly
,
against
God
himselfe
and
his
Sonne
Iesus
Christ
Another
action
.
He
shall
not
be
content
onely
to
oppone
himselfe
in
malice
,
but
in
pryde
he
shall
exalt
himselfe
aboue
all
thinges
that
shall
be
called
God
and
worshipped
,
either
in
earth
,
or
in
Heauen
.
Then
,
he
commes
to
two
speciall
actions
of
his
pryde
;
first
,
exalting
himselfe
aboue
God
,
he
shall
sit
in
the
Temple
of
God
in
the
Church
of
God
.
(
For
so
the
Antichristian
Church
is
termed
,
because
shee
keepes
some
ensenzies
of
the
Church
of
God
,
the
Word
and
Sacraments
)
He
shall
sit
there
as
God
on
the
consciences
of
men
and
wemen
,
to
thrall
and
controle
them
at
his
pleasure
.
The
other
particulare
action
of
his
pryde
,
he
shall
showe
himselfe
as
God
,
in
the
properties
perteining
to
God
,
he
shall
take
them
all
on
him
.
This
far
we
proceeded
the
last
day
in
the
description
of
the
Antichrist
,
whom
the
Apostle
prophecyes
will
come
in
the
world
ere
Christ
come
againe
,
onely
this
I
aduertise
you
,
as
I
did
before
.
Take
not
this
man
whom
ye
call
the
Antichrist
to
be
a
single
man
,
one
person
,
take
him
to
be
a
succession
of
men
,
euery
one
following
another
in
one
kingdome
and
tyranny
.
The
kingdome
of
Antichrist
,
all
is
termed
vnder
the
name
of
a
man
.
They
are
but
one
kingdome
of
all
,
one
purpose
of
all
,
to
exercise
tyrannie
on
the
Church
of
God
heere
on
this
earth
.
Now
,
brethren
,
to
the
text
.
He
leaues
off
this
description
for
a
tyme
vntill
he
come
to
the
ninth
verse
following
,
and
there
he
returnes
againe
.
Now
in
the
meane-tyme
he
falles
out
in
some
speaches
and
admonitions
to
them
concerning
the
Antichrist
:
and
in
the
first
verse
we
haue
red
,
he
confirmes
the
thing
he
hes
spoken
of
the
Antichrist
,
from
the
speaches
he
had
with
them
when
he
abode
among
them
in
Thessalonica
.
Concerning
the
Antichrist
I
wryte
,
would
he
say
,
no
other
thing
to
you
now
nor
that
which
I
told
you
when
I
was
with
you
.
That
which
I
then
spoke
that
same
thing
now
I
wryte
vnto
you
.
Then
in
the
next
verse
he
showes
to
them
that
the
Antichrist
and
Antichristanisme
is
come
and
begun
already
in
the
world
,
albeit
his
reueiling
and
his
comming
to
his
pryde
is
not
yet
▪
yet
the
Antichrist
is
come
Antichristanisme
and
fals
religion
is
begun
.
Then
againe
he
telle
,
what
withholdes
him
that
he
is
not
reueiled
so
soone
and
hastily
.
There
is
an
impediment
casten
in
which
I
told
to
you
when
I
was
with
you
:
He
insistes
on
this
impediment
,
and
telles
when
this
impediment
shall
be
tame
out
of
the
way
,
then
this
wicked
man
of
sinne
shall
be
reueiled
.
And
last
as
he
hes
tolde
of
his
comming
out
,
and
growing
to
an
height
in
his
pryde
,
so
he
propecyes
of
his
decay
and
his
destruction
.
Now
to
returne
to
the
wordes
.
Remember
ye
not
(
sayes
he
)
when
I
was
with
you
I
told
you
these
thinges
.
To
assure
them
the
more
of
the
trueth
of
these
thinges
that
he
wrytes
to
them
concerning
the
Antichrist
,
hee
calles
them
to
remembrance
of
that
which
he
spoke
to
them
face
to
face
concerning
this
same
purpose
,
and
in
doing
this
the
vtters
some
peece
of
anger
.
Remember
ye
not
.
He
vses
some
sharpnesse
in
wordes
,
because
they
were
so
obliuious
,
as
to
forget
a
thing
so
needfull
for
their
saluation
.
Now
to
take
vp
some
lessons
shortlie
on
these
wordes
.
Then
Apostle
then
beganne
verie
soone
to
foretell
the
Thessalonians
of
the
comming
of
the
Antichrist
and
of
that
vniuersall
defection
that
was
to
fall
out
so
long
after
that
:
(
for
this
prophecie
is
especiallie
of
that
great
Antichrist
who
came
not
a
long
tyme
after
this
.
)
The
estate
of
the
Church
of
Thessalonica
was
floorishing
at
this
tyme
,
he
castes
in
a
matter
of
discouragement
heere
.
There
shall
be
an
vniuersall
defection
.
Defection
of
the
Church
euer
to
be
feared
.
Well
,
brethren
,
it
i●
good
euer
to
foresee
the
euil
that
is
to
come
on
the
Church
of
God
on
the
earth
,
yea
eue●
when
she
is
most
floorishing
to
feare
a
decay
and
that
her
state
will
alter
:
For
this
is
the
nature
of
the
visible
Church
of
God
heere
on
the
earth
,
she
is
not
so
stabled
nor
setled
,
but
she
is
subject
to
alteration
and
trouble
,
to
defection
,
to
falling
away
from
God
,
from
Christ
and
the
trueth
,
and
that
both
particularlie
and
vniuersallie
,
our
setlednesse
is
not
in
this
world
,
there
are
none
so
well
stablished
but
they
may
fall
,
and
therefore
we
should
be
euer
in
a
dread
and
feare
of
destruction
and
alteration
.
And
it
is
the
parte
of
the
Pastour
aboue
all
other
,
euen
in
the
floorishing
of
it
,
to
be
forwarning
and
foretelling
of
an
alteration
and
defection
to
insew
:
For
he
as
a
watch-man
should
haue
a
sharpe
eye
to
foresee
,
and
he
should
craue
a
foresight
of
God
to
knowe
thinges
to
insew
that
he
may
giue
aduertismentes
to
the
people
,
and
they
may
be
prepared
for
all
dangers
to
come
.
Another
lesson
.
Ye
see
the
Thessalonians
hes
bene
forgetfull
of
that
which
the
Apostle
tolde
them
when
he
was
with
them
,
and
therfore
that
which
he
spoke
then
he
wrytes
now
to
them
.
Naturaly
wee
are
forgetfull
of
spiritual
things
.
So
obliuious
we
are
especiallie
of
thinges
concerning
our
saluation
,
that
we
will
receyue
them
in
at
the
one
eare
,
and
let
them
goe
out
at
the
other
;
we
heare
to
day
we
forget
to
morrowe
.
The
seede
is
not
so
soone
sowne
but
the
deuill
as
a
rauenous
foull
is
readie
to
pull
it
out
of
the
very
eares
that
it
be
to
vs
nothing
but
a
vanishing
sound
:
and
therefore
it
is
the
Pastors
part
euer
to
be
calling
to
their
remembrance
the
things
that
are
heard
.
Ye
see
in
a
schoole
,
the
master
considering
the
weaknesse
of
the
memory
of
the
youth
is
euer
repeating
the
thing
they
haue
heard
:
as
needfull
it
is
to
the
Pastour
to
be
euer
repeating
the
thing
he
hes
teached
,
for
all
are
as
infantes
in
thee
schoole
of
Christ
.
1.
Cor.
13.
11.
and
it
is
the
peoples
part
to
be
as
diligent
to
heare
ouer
againe
these
things
that
pertaines
to
saluation
,
and
to
craue
that
the
Lord
wold
blesse
their
memories
there
in
that
they
may
be
the
more
able
to
gainstand
all
assaultes
of
the
deuill
and
his
suppostes
:
how
canst
thou
gainestand
if
thou
be
not
furnished
with
the
armour
of
the
word
of
God
?
Therefore
the
Lord
grant
me
grace
to
forwarne
you
and
sanctify
your
memories
to
receyue
and
keepe
the
things
that
concernes
your
saluation
:
for
it
may
be
the
day
of
tentation
is
neerer
nor
we
beleue
.
But
mark
the
forme
how
he
cals
it
to
remembrance
:
He
does
it
with
a
rebuke
and
reproofe
.
Remember
ye
not
.
They
who
are
forgetfull
of
thinges
heauenly
should
not
goe
away
without
reproofe
,
calling
to
remembrance
should
be
with
rebuke
.
But
marke
againe
the
le●itie
of
the
Apostle
in
rebuking
.
Remembe●
ye
not
sayes
he
?
I
told
you
before
.
Therefore
all
this
rebuke
should
be
with
lenity
and
loue
:
sharpnesse
should
euer
be
mingled
with
le●●tie
.
This
is
the
thing
I
euer
find
this
Apostle
doing
.
Now
to
goe
forward
to
the
next
verse
.
Because
he
said
before
the
Antichrist
was
not
as
yet
reueiled
.
The
Thessalonians
might
haue
asked
the
Apostle
.
What
withholdes
?
What
stayes
?
What
impediment
is
there
?
Why
is
he
not
reueiled
?
The
Apostle
answers
shortly
.
Ye
know
what
withholds
,
it
is
not
needfull
I
tell
you
,
I
told
you
it
else
when
I
was
with
you
,
call
it
to
remembrance
,
it
is
not
needfull
that
I
should
lose
tyme
by
oft
repeating
of
it
.
Yet
,
brethren
,
albeit
he
knew
it
,
and
the
Thessalonians
knewe
it
,
because
he
had
told
them
of
it
before
,
yet
we
knowe
it
not
for
any
thing
he
showes
heere
.
Therefore
we
must
see
what
was
the
impediment
that
stayed
the
reuiling
of
the
Antichrist
till
his
hight
and
pryde
.
The
Romane
Empyre
,
and
publishing
of
the
Gospel
are
impedimentes
staying
the
reueiling
of
the
Antichrist
.
What
was
it
?
Both
the
olde
and
late
wryters
agrees
in
this
.
It
was
the
Romane
Empyre
that
floorished
for
the
tyme
.
The
euent
and
issue
of
thinges
declared
this
to
be
true
:
For
so
long
as
the
Romane
Empyre
stoode
and
the
Emperour
keept
his
owne
seat
at
Rome
(
which
now
is
vsurped
by
the
Pope
,
)
so
long
neither
Mahomet
in
the
East
preuailed
:
(
for
,
he
was
one
of
the
destroyers
of
the
Romane
Empyre
)
neither
the
Pope
in
the
West
got
vp
his
head
:
for
the
Empyre
suffered
him
not
to
come
to
his
hight
.
But
when
once
the
Romane
Empyre
decayed
,
the
Emperour
changed
his
seat
,
left
Rome
and
remained
at
Constantinople
.
Then
vp
gets
the
Mahomet
his
seate
in
the
East
,
the
Pope
in
the
West
,
and
he
sits
downe
in
the
Emperours
seate
.
This
is
one
impediment
.
Latter
writers
joines
to
this
another
impediment
,
that
staied
the
reueiling
of
the
beast
and
his
comming
to
his
hight
,
to
wit
,
the
decree
of
God
,
concerning
the
publishing
of
the
Gospell
of
Iesus
Christ
in
the
world
:
Ere
he
should
come
to
his
perfection
,
it
behoued
,
that
the
Gospel
should
be
preached
throghout
the
world
:
Ere
there
be
any
falling
there
must
be
a
standing
;
ere
there
be
any
Apostasie
there
must
be
a
receiuing
of
the
word
:
It
behoued
,
that
,
before
apostasie
the
word
should
be
vniuersally
teached
.
Therefore
the
Romane
Empyre
decaying
,
the
course
of
the
Gospell
comming
to
an
end
,
the
Euangell
being
vniuersally
teached
,
the
Antichrist
breakes
in
and
takes
vpon
him
both
the
jurisdictiones
,
takes
on
him
the
earthly
power
,
and
then
the
jurisdiction
ouer
the
soules
of
men
,
he
killes
the
bodie
with
the
temporall
sword
he
killes
the
soule
with
the
poyson
of
falle
doctrine
.
His
kingdome
is
euer
slaying
,
either
of
the
soules
of
men
with
false
doctrine
and
poyson
of
Heresies
,
or
else
if
men
will
not
obey
,
he
slayes
their
bodies
with
the
sword
.
These
are
the
impediments
helde
him
back
vnreueiled
.
Then
learne
heere
,
it
is
the
Lord
who
stayes
and
holdes
back
euill
from
the
world
;
and
his
maner●●
;
he
castes
in
impediments
before
the
deuill
and
before
wicked
men
ere
they
rise
:
The
deuill
and
his
suppostes
is
comming
out
rushing
on
the
people
,
the
Lord
casts
in
impediments
to
them
and
then
they
must
stand
vntill
these
impedimentes
be
some
way
remoued
:
For
,
brethren
,
the
power
of
the
deuill
and
of
darknes
and
wickednes
is
so
great
on
the
earth
that
the
Church
of
God
could
not
stand
one
day
except
the
Lord
did
cast
in
impediments
in
the
way
of
the
deuil
and
wickedmen
to
hold
them
off
.
And
so
all
the
glorie
of
the
standing
of
the
Church
in
the
earth
,
is
to
be
ascriued
to
that
God
that
holdes
off
and
shall
hold
off
by
his
prouidence
▪
●ill
they
will
they
,
the
deuill
wicked
men
from
their
wicked
interpryses
;
and
the
Lord
forbid
the
Antichrist
should
preuaile
;
for
if
he
preuaile
,
assure
thy selfe
if
thou
stand
steedfast
:
in
the
faith
thy
bloud
shall
pay
for
it
:
for
of
all
Tygers
in
the
earth
he
is
the
most
bloud-thirstie
.
Now
the
wordes
following
telles
wherefore
these
in
pediments
are
casten
in
.
That
he
should
be
reveiled
in
his
owne
tyme
,
As
he
would
say
,
his
tyme
is
not
yet
come
,
that
article
of
tyme
God
hes
appointed
and
decreed
from
all
eternitie
he
should
be
reueiled
in
,
is
not
yet
come
Brethren
,
this
is
true
,
and
al
the
Scripture
makes
it
manifest
.
The
Lord
from
all
eternitie
hes
appointed
tymes
,
opportunities
,
houres
,
moments
,
when
euerything
should
be
done
that
falles
out
in
this
world
,
euery
action
hes
the
owne
moment
prescriued
to
it
,
be
it
good
,
or
bad
.
The
Lord
hes
written
the
houre
of
it
in
his
booke
when
it
should
be
done
.
Now
ye
see
by
experience
,
the
deuill
euer
seekes
to
preuent
the
tyme
,
yea
,
the
best
of
vs
all
when
the
Lord
hes
appointed
a
time
to
our
deliuerance
,
or
to
doe
anything
,
cannot
byde
that
tyme
,
but
are
euer
freatting
and
fuming
.
Therefore
,
the
Lord
castes
in
stayes
both
to
the
deuill
and
to
men
on
earth
.
When
they
are
running
forwarde
,
he
will
cast
in
a
stay
,
and
thou
must
stand
there
,
and
thou
must
stand
vntil
that
same
tyme
and
article
come
that
he
hes
appointed
,
and
it
shall
not
ly
in
the
power
of
the
deuill
and
of
all
the
earth
to
preuent
that
tyme
.
Now
to
come
to
the
next
verse
.
There
are
two
things
concerning
the
Antichrist
.
The
first
,
his
comming
in
the
world
.
The
second
his
reueiling
after
his
comming
.
There
is
a
difference
betweene
these
two
:
His
comming
to
the
height
and
his
reuelation
.
As
concerning
his
comming
to
his
height
,
it
might
haue
bene
asked
by
the
Thessalonians
,
Is
he
come
yet
?
we
vnderstand
by
thy
speaking
,
he
is
not
reueiled
yet
,
but
is
he
come
yet
?
He
answeres
,
Euen
now
the
misterie
of
iniquitie
is
in
doing
:
shortlie
the
meaning
is
.
The
Antichrist
,
the
Antichristianisme
,
false
religion
,
Heretical
doctrine
,
is
come
alreadie
,
albeit
it
be
not
reueiled
and
come
to
the
hight
.
He
calles
Antichristanisme
iniquitie
:
for
,
of
all
iniquitie
,
false
doctrine
is
the
greatest
iniquity
,
and
of
all
sinners
on
the
earth
a
false
teacher
and
deceiuer
of
the
people
of
God
is
the
greatest
sinner
.
Therefore
he
is
called
the
man
of
sinne
,
a
man
addicted
to
sinne
,
as
a
slaue
to
his
master
.
Further
he
calles
it
the
misterie
of
iniquitie
.
It
is
called
a
misterie
,
because
it
came
not
to
the
light
at
the
first
,
but
,
lay
vp
hid
in
a
misterie
.
It
was
not
knowne
not
detected
in
the
owne
cullour
nor
came
not
to
an
height
that
men
might
know
it
.
Then
,
marke
,
ye
see
,
the
Antichrist
and
Antichristianisme
,
that
is
,
false
religion
beganne
verie
soone
,
Euen
now
there
are
many
Antichrists
,
sayes
Iohn
1.
Epist.
4.
chap
3.
vers
.
It
beganne
in
Pauls
and
the
Apostles
dayes
.
It
was
conserued
,
as
it
were
,
in
the
mothers
bellie
in
those
dayes
,
but
,
it
lay
long
and
many
yeeres
hid
vp
in
a
misterie
,
and
it
lay
long
time
lurking
in
Rome
and
in
the
Church
thereof
,
and
then
,
at
last
broke
vp
there
the
great
Antichrist
.
It
lay
so
hid
vp
,
not
comming
to
the
perfection
,
to
the
yeere
of
the
Lord
six
hundreth
and
three
yeeres
,
and
then
,
it
was
broght
to
a
great
maturitie
and
perfection
,
by
Phocas
the
Emperour
and
Pope
Bonifacius
the
third
.
It
layth
the
mothers
wombe
getting
forme
and
grouth
,
ere
it
came
to
the
reuelation
,
so
,
the
Antichrist
is
an
olde
childe
.
Mark
it
,
there
are
many
misteries
in
the
world
,
and
among
all
the
rest
,
there
is
a
mistery
of
sin
:
as
there
is
a
mistery
of
godlinesse
.
1.
Tim.
3.
chap.
16.
verse
,
so
,
there
is
a
mistery
of
vngodlinesse
,
and
sin
lyes
very
long
hid
,
ere
it
break
out
and
appeare
in
the
owne
cullor
in
any
person
.
Alas
,
thy
sin
will
ly
long
hid
,
as
it
were
,
clocked
vnder
a
clock
in
thee
,
ere
it
come
to
an
height
,
(
for
,
sin
is
a
deceyuing
thing
)
but
,
at
last
,
it
will
bud
out
in
spyte
of
thy
teeth
.
And
to
speake
of
this
sinne
of
false
doctrine
in
particulare
.
It
lay
hid
many
yeeres
ere
men
knew
of
it
.
No
question
,
in
the
dayes
of
the
olde
fathers
Chrys●stome
Augustine
,
and
the
rest
of
them
,
many
corruptions
broke
in
,
which
they
saw
not
,
because
they
lay
hid
vp
in
a
misterie
so
,
that
,
they
could
not
see
them
,
vntill
it
hes
pleased
the
Lord
now
to
reueile
them
Wonder
not
,
that
the
doctors
reproued
not
this
Heresie
and
that
Heresie
;
no
,
sin
lyes
hid
vp
wonderfully
.
The
greatest
sin
will
ly
hid
vp
vnder
the
greatest
holinesse
.
Then
in
the
end
of
the
verse
,
he
returnes
againe
to
the
impediment
,
and
he
speaks
two
thinges
of
it
.
First
,
how
long
it
shal
lust
,
and
then
,
what
shal
follow
from
once
it
shal
be
●aine
away
,
to
wi●
,
that
man
of
sin
shall
be
reueiled
.
Now
to
the
words
,
ye
layes
,
He
that
withholds
shall
let
,
till
he
be
taken
out
of
the
way
:
that
is
to
say
,
the
Romane
Emperor
,
for
,
he
speaks
of
the
succession
of
Emperours
,
as
of
one
man
,
because
there
was
one
kingdome
to
wit
,
the
Romane
Empyre
,
as
before
he
spoke
of
the
Antichrist
.
He
shall
withhold
that
head
of
the
Romane
beast
from
using
,
vnto
the
time
he
be
taken
away
.
Then
,
what
time
shall
he
be
taken
out
of
the
way
?
Euen
,
at
that
article
,
the
Lord
hes
appointed
▪
then
the
Lord
suffred
him
to
be
taken
out
of
the
way
▪
Who
took
him
one
out
of
the
way
?
Mahomet
with
his
〈…〉
the
〈◊〉
and
Turks
in
the
East
wer
the
first
subuerted
the
Romane
Empyre
,
and
then
;
Boniface
and
his
successours
ouerthrewit
in
the
West
.
Mark
this
▪
When
as
the
point
of
time
prescriued
by
the
Lord
to
things
to
be
done
commes
,
then
all
impediments
,
that
hold
back
that
thing
;
if
it
were
the
Empyre
of
all
the
world
shall
be
put
out
of
the
way
▪
and
shall
haue
no
standing
,
but
will
vanish
away
.
By
the
contrare
,
before
that
point
of
time
come
,
I
shal
mak
one
stray
stay
a
man
,
one
word
shal
hold
him
,
the
least
thing
in
the
world
shall
hinder
him
were
he
raging
neuer
so
fast
.
To
let
you
see
,
that
al
goes
by
the
effectuall
working
and
dispensation
of
God
that
workes
all
.
I●standis
not
in
this
man
,
or
,
that
man
,
albeit
he
were
an
Emperour
,
or
,
Monareli
,
but
onely
in
God
,
who
hes
appointed
a
tyme
to
euery
thing
that
all
glory
may
be
giuen
him
.
That
men
say
not
,
I
did
this
or
that
:
No
,
it
is
the
Lord
,
that
from
time
to
time
hes
wrought
it
.
Ye
will
see
some
times
a
marueilous
hardnesse
to
win
thinges
that
ye
thinke
be
easie
to
be
done
,
and
againe
an
easinesse
to
come
to
thinges
which
ye
thinke
hard
.
All
tends
to
this
that
we
may
know
,
all
is
decreed
by
the
secreet
and
effectuall
prouidence
of
God
.
In
the
beginning
of
the
next
verse
,
we
haue
the
effect
,
that
shall
fall
out
,
vpon
this
prophecie
,
when
once
he
that
withholds
the
〈◊〉
out
of
the
way
that
is
the
Romane
Emperour
,
which
is
termed
heere
as
a
man
,
by
reason
of
a
kingdome
,
many
Caesars
,
but
,
yet
,
one
kingdome
.
The●
,
sayes
he
,
that
wicked
man
shall
be
reueiled
,
that
great
Antichrist
shall
be
reueiled
.
(
As
for
the
small
Antichrists
,
that
were
forerunners
of
the
great
,
he
speakes
not
of
them
,
then
this
great
Antichrist
shall
show
himself
in
power
,
to
the
world
,
he
is
called
a
lawlesse
man
,
and
who
cannot
be
subject
to
a
law
.
Who
is
that
?
He
that
craues
an
absolute
power
.
And
who
craues
an
absolute
power
,
if
not
that
beast
of
Rome
?
Who
breakes
and
makes
lawes
as
he
pleases
,
Gods
law
,
mens
law
?
Read
the
history
of
him
.
So
ye
haue
heere
the
reueiling
of
him
,
his
comming
to
his
greatnesse
.
To
make
this
plaine
.
When
was
it
,
that
the
great
Antichrist
came
?
for
,
this
prophecie
is
of
him
,
and
this
reueiling
is
to
be
vnderstood
of
him
.
When
came
he
to
this
perfection
?
When
was
he
first
reueiled
?
I
shew
you
before
,
in
the
dayes
of
the
Apostles
the
Antichrist
beganne
and
lurked
,
vnto
the
six
hundreth
and
three
yeere
of
our
Lord
,
and
a
great
part
of
that
time
lurked
in
Rome
he
was
not
yet
in
greatnesse
:
well
then
,
his
greatnesse
beganne
in
the
six
hundreth
and
three
yeere
of
God
,
as
the
Histories
notes
.
And
vpon
what
decasion
?
Growing
&
reueiling
of
the
antichrist
.
One
Photas
an
adulterer
,
a
parricide
and
wicked
man
alwayes
,
when
he
had
slaine
his
master
〈…〉
Emperour
,
and
so
had
become
odious
to
the
people
,
to
〈◊〉
to
him
the
fauour
of
the
people
he
would
showe
himselfe
beneficial
to
the
Church
,
he
pronounces
Bonifacius
the
third
and
his
successors
after
him
(
there
is
the
Antichrist
)
to
be
Popes
,
to
be
supre●me
and
〈◊〉
Bishops
of
the
whole
earth
,
which
styles
〈◊〉
his
predecessor
so
much
abhorred
.
Then
in
the
six
hundreth
and
seauen
yeere
in
a
Sinod
all
counsell
holden
〈◊〉
Rome
vnder
the
same
Bo●●facius
the
third
,
this
priuiledge
to
be
vniuersal
Bishops
of
the
world
is
ratified
to
the
Bishoppes
of
Rome
.
A
little
after
this
(
see
how
this
growes
)
in
a
counsell
holden
in
Africa
vnder
the
Emperour
Constantine
the
nephew
of
Heraclius
.
Theodorus
the
Bishoppe
of
Rome
gettes
this
style
and
these
tytles
sent
to
him
,
Domino
,
Apostolico
culmini
sublimato
,
sancto
patrum
patri
,
Theodoro
Papae
,
&
summo
omnium
praesulum
princip●
Synodus
Africana
.
That
is
,
vnto
the
Lord
lifted
vp
on
high
to
the
Apostolicall
seate
,
the
holy
father
of
fathers
,
the
most
high
Prince
of
all
Prelats
Theodore
the
Pope
,
writes
the
Synode
of
Africa
.
And
yet
he
is
not
come
to
his
height
,
till
in
the
666.
yeere
of
the
Lord
,
which
number
in
the
reuelation
of
Iohny
▪
18.
is
called
the
number
of
a
man
,
that
is
,
an
explicable
number
,
easie
to
be
counted
with
men
.
In
this
yeere
he
commes
to
the
height
of
his
perfection
,
as
that
prophecy
of
Iohn
tels
and
experience
teaches
.
Who
makes
him
vp
and
perfites
him
?
Euen
,
he
who
should
haue
holden
him
downe
,
the
Emperour
of
Constantinople
Constantinus
,
Prorogatius
Barbarus
,
Vitilianus
being
Bishop
of
Rome
for
the
time
,
he
makes
vp
the
beast
:
He
sets
him
vp
on
the
top
of
his
honour
.
Then
,
brethren
,
the
Roman
Bishoppe
,
who
was
before
but
a
legate
to
the
Roman
Emperour
,
he
is
set
downe
in
his
soueranitie
,
subject
to
no
mortall
man
vnder
the
Heauen
.
Then
commes
in
al
abominations
,
all
corruptions
,
all
vices
,
and
among
all
the
rest
,
in
commes
the
Masse
,
and
it
is
determined
,
that
it
should
be
celebrate
in
the
Latine
tongue
in
all
the
world
.
The
Antichrist
in
this
666.
yeere
commes
to
the
height
of
height
,
he
cannot
come
higher
.
Now
,
brethren
,
to
end
this
matter
.
Heare
a
little
of
his
downe
going
againe
.
As
the
Apostle
heere
prophecyed
of
his
climming
vp
to
the
height
of
the
ladder
,
so
,
to
comforte
the
Church
of
God
in
all
ages
,
he
prophecyes
of
his
destruction
.
Whom
sayes
he
,
the
Lord
shall
consume
with
the
breath
of
his
mouth
,
and
shall
abolish
with
the
brightnesse
of
his
comming
.
There
are
two
parts
here
of
his
decaying
.
The
first
part
is
his
consuming
;
the
next
part
is
his
abolishing
.
His
consuming
is
with
a
slownes
;
for
,
as
he
came
not
incontinent
to
his
height
,
so
,
he
decayes
not
incontinent
,
long
ere
he
decay
,
he
consumes
away
,
as
a
body
consuming
,
and
then
,
●e
endes
at
a
sudden
.
Who
consumes
him
?
Who
abolishes
him
?
Who
,
but
the
Lord
Iesus
Christ
?
He
it
is
who
shal
consume
the
Antichrist
.
Ma●er
of
consuming
of
the
antichrist
.
To
speake
of
his
consuming
.
Where-with
melts
he
him
away
?
with
the
breath
of
his
mouth
,
that
is
,
by
the
preaching
of
the
Gospell
,
and
that
by
the
poore
Ministers
,
who
are
despised
in
the
world
:
He
makes
his
Ministers
breath
and
blow
on
the
beast
,
and
this
breath
of
the
Ministers
consumes
the
beast
.
When
began
this
consuming
of
him
?
Euen
soone
after
he
came
to
his
height
.
Ye
heard
of
one
Iohn
W.
ckle●ff
in
anno
1383.
he
blew
on
the
beast
.
Iohn
Husse
,
Ierome
de
Praga
in
Bohemia
,
albeit
he
was
burnt
and
the
beast
got
the
mastrie
of
him
,
yet
he
consumed
the
beast
.
Ye
heard
of
Luther
in
Germanie
,
his
name
shall
not
be
buried
.
Melanthon
,
Zuinglius
,
Oe●olampadius
,
men
of
worthie
memorie
;
and
then
good
Iohn
Caluin
in
France
,
Viretus
,
Farellus
.
they
blew
in
their
tyme
on
the
beast
.
What
shall
I
say
?
To
be
short
,
so
many
faithfull
men
as
the
Lord
raises
vp
in
the
ministry
they
are
as
many
slayers
of
the
beast
with
their
breaths
.
Now
learne
one
thing
.
When
the
Antichrist
is
come
to
his
height
,
who
goes
too
to
beate
the
beast
downe
from
his
height
?
Is
it
the
Emperour
?
is
it
this
king
or
that
king
?
No
,
no
word
of
them
.
Is
it
any
power
in
this
world
?
No
,
it
is
the
Lord
Iesus
.
He
will
haue
the
honour
of
the
wreack
of
the
Antichrist
.
And
therfore
,
as
it
were
,
in
his
owne
person
he
will
enter
in
combat
with
the
beast
.
Now
what
armour
vses
he
?
Commes
he
on
with
this
wordly
armour
,
gunnes
and
gainzies
,
I
aske
of
thee
?
No
,
no
thing
is
spoken
of
them
,
but
a
breathing
and
blowing
is
told
of
▪
Iesus
Christ
blowes
on
the
beast
and
consumes
him
with
the
breath
of
his
mouth
.
The
word
of
the
Gospell
is
the
armour
he
vses
:
that
same
armour
the
beast
abuses
to
hold
vp
his
kingdome
withall
,
the
Lord
takes
out
of
his
●and
and
slayes
him
with
.
What
instruments
vses
he
to
this
turne
?
He
takes
not
Angelles
from
the
Heauen
to
breath
on
him
.
No
,
but
sillie
simple
bodies
,
some
out
of
the
beasts
owne
bodie
,
some
otherwaies
raised
vp
to
blow
on
the
beast
.
Marke
all
these
circumstances
.
They
all
let
you
see
▪
that
▪
in
beatting
downe
of
the
beast
onely
Iesus
Christ
ought
to
haue
the
glorie
of
the
victorie
.
Whether
ye
looke
to
him
who
strikes
the
battell
,
the
armour
,
or
,
them
,
who
are
souldiers
in
the
battell
,
all
lettes
you
see
,
the
glorie
should
be
giuen
to
Christ
alone
.
What
is
more
vyle
,
nor
the
word
of
the
crosse
and
this
vyle
ministrie
,
and
yet
he
will
haue
him
wreaked
and
consumed
with
the
word
and
ministrie
.
He
chuses
not
great
and
mightie
things
,
not
kings
and
Emperours
to
this
worke
(
wonder
not
,
nor
be
not
moued
,
that
ye
see
so
many
kings
stand
by
the
beast
,
to
see
the
Emperour
,
the
kings
of
France
and
Spaine
stand
for
him
)
but
the
Lord
will
vse
base
meanes
to
destroy
the
beast
,
that
the
glorie
may
be
giuen
to
him
allone
.
Now
to
come
to
the
other
pointe
,
his
abolishing
.
He
is
abolished
at
the
last
.
When
shall
this
be
?
When
Christ
shall
come
againe
.
How
shall
it
be
?
The
face
and
presence
of
Iesus
shall
deuoure
him
.
As
soone
as
the
Lord
shall
come
downe
,
as
soone
shall
he
vanish
and
be
burnt
vp
,
as
caffe
with
the
fire
.
The
word
of
the
Gospell
consumes
him
and
burnes
him
,
but
,
not
quyte
vp
.
But
,
the
face
of
Iesus
in
that
day
shall
burne
him
quite
vp
,
and
then
,
that
prophecie
of
Iohn
Reuel
.
chap.
20.
verse
10.
shall
be
accomplished
:
He
shall
be
casten
in
a
lack
of
fire
and
brimstone
which
shall
neuer
haue
an
end
.
Then
,
brethren
,
beware
of
this
word
;
for
,
if
it
worke
not
to
lyfe
,
but
be
a
sauour
of
death
to
death
;
if
it
doe
thee
no
good
in
this
lyfe
,
be
assured
,
that
most
glorious
face
of
the
Lord
in
the
world
to
come
shall
destroye
thee
.
Therefore
,
looke
,
that
,
the
word
be
an
instrument
to
thy
consolation
,
and
the
power
of
God
to
thy
saluation
.
Looke
how
the
word
is
effectuall
to
thee
,
in
this
life
:
for
,
so
shall
the
presence
of
Iesus
be
to
thee
in
the
life
to
come
,
either
to
thy
saluation
,
or
,
damnation
.
The
face
of
the
Lord
shal
consume
thee
if
the
word
hes
wroght
no
renewing
of
thee
in
this
life
.
It
is
said
in
the
chapter
preceeding
verse
9.
They
which
did
not
obey
the
Gospell
shall
be
punished
with
euerlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
gloree
of
his
power
:
one
blenke
of
that
face
shall
consume
in
an
instant
,
all
the
reprobate
.
Craue
then
,
that
,
the
word
may
be
powerfull
,
that
ye
may
escape
this
fire
of
that
presence
of
Iesus
in
his
comming
.
Then
,
heere
,
ye
may
perceiue
,
that
,
the
kingdome
of
the
Antichrist
is
not
altogether
abolished
,
it
takes
a
long
tyme
,
ere
it
be
taken
away
.
Wonder
not
,
that
,
he
hes
such
a
power
in
this
earth
:
for
,
certainly
,
this
prophecie
telles
vs
,
that
,
there
shall
be
some
face
of
the
Antichristes
kingdome
,
vntill
Christ
come
.
Looke
not
,
that
,
Papistry
end
,
ere
Christ
come
,
look
not
that
euery
reformed
Church
shall
be
quite
of
them
,
but
,
they
shall
be
as
thornes
in
their
sides
till
Christ
come
,
and
let
no
man
ouer
soone
triumph
,
but
let
euery
one
make
him
for
the
battell
.
There
are
none
of
the
professours
of
Christs
trueth
but
they
should
prepare
them
for
battell
.
Therefore
,
let
euery
one
seeke
this
armour
,
that
being
enarmed
with
that
spirituall
armour
,
so
far
as
God
will
giue
the
grace
,
echone
may
breath
on
the
beast
to
his
consumption
,
that
,
so
,
God
may
be
glorified
and
then
shalt
thou
triumph
for
euer
with
him
.
To
whom
be
praise
and
glore
for
euer
.
AMEN
.
THE
SEVENTH
LECTVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
2.
THESSA
.
CHAP.
2.
vers.
9.
10.
9
Euen
,
him
,
whose
comming
is
by
the
working
of
Satan
,
with
all
power
,
and
signes
,
and
lying
wonders
,
10
And
in
all
deceiuablenes
of
vnrighteousnesse
,
among
them
,
that
perish
,
because
they
receiued
not
the
loue
of
the
trueth
,
that
they
might
be
saued
.
WE
returne
again
,
in
this
text
,
to
the
description
of
the
Antichrist
to
be
reueiled
,
the
Apostle
before
had
casten
in
some
things
in
the
way
pertaining
to
the
present
purpose
.
Ye
heard
the
Antichrist
to
be
reueiled
was
descriued
from
his
nature
.
First
,
of
nature
,
he
should
be
a
man
,
like
other
men
,
then
,
hee
is
descryued
from
his
properties
;
first
,
a
sinfull
man
,
addicted
to
sinne
,
a
slaue
of
sin
and
iniquitie
;
next
,
the
sonne
of
perdition
,
a
man
from
all
eternitie
ordeined
to
perdition
.
Then
,
he
came
to
his
actions
,
that
,
he
shall
doe
,
when
he
shall
be
reueiled
;
first
,
in
malice
of
his
hart
he
shall
oppone
him
to
euery
thing
called
God
,
in
Heauen
and
earth
,
to
the
powers
and
majesties
,
here
,
on
earth
,
to
the
Majestie
of
God
and
Christ
,
in
Heauen
.
Another
action
,
when
he
shall
be
reueiled
.
in
pride
,
he
shall
exalt
himself
aboue
all
thing
,
that
is
called
God
,
and
is
worshipped
in
the
world
.
Yet
,
more
,
in
pride
he
shall
sit
in
the
Temple
of
God
,
not
like
a
common
man
,
but
,
as
God
,
in
Gods
seate
,
on
the
consciences
of
men
and
wemen
,
in
the
Church
of
God
.
And
last
,
he
shall
showe
himselfe
to
be
God
in
all
things
,
in
all
his
titles
and
styles
,
and
al
his
dignities
and
shall
bereaue
God
,
so
far
,
as
lyes
in
his
power
,
of
all
dignities
and
honors
,
that
pertaines
to
him
allone
.
Now
,
to
speake
nothing
of
that
,
hes
beene
spoken
before
.
In
this
9.
verse
,
the
Apostle
returnes
againe
to
the
description
of
the
Antichrist
,
and
in
this
place
he
descriues
him
from
the
effectualnes
,
or
,
effectuall
power
,
he
shall
haue
,
in
men
ordeined
for
perdition
,
when
he
shall
come
and
be
reueiled
in
the
world
.
Then
,
to
come
to
the
words
.
Satan
effectual
,
by
,
and
in
the
antichrist
.
Whose
comming
,
sayes
the
Apostle
,
shall
be
according
to
the
effectuall
power
of
Satan
.
As
he
would
say
,
when
he
shall
come
and
be
reueiled
in
the
world
,
Satan
,
that
sent
him
shall
be
effectuall
and
powerfull
by
him
,
powerfull
in
men
and
we●en
,
that
perishes
,
that
are
ordeined
from
al
eternity
to
perdition
.
Heerein
,
shortly
,
learne
,
then
.
Euen
,
as
God
,
by
Iesus
Christ
in
his
ministrie
,
whom
he
sends
out
,
will
be
effectuall
,
in
these
,
who
are
his
,
if
all
the
world
had
sworne
the
contrare
:
So
,
Satan
the
enemy
of
God
and
●atan
,
in
this
pointe
will
prease
to
be
like
God
,
and
in
his
maner
,
will
be
effectuall
and
powerfull
,
in
them
,
that
are
ordeined
for
death
,
by
the
Antichrist
.
As
God
in
his
church
for
saluation
will
be
powerful
by
his
ministry
:
so
,
the
Antichrist
wil
be
powerfull
,
to
them
,
that
are
ordeined
to
perdition
.
Yet
,
brethren
▪
the
words
imports
more
,
to
wit
,
that
,
Satan
shall
,
not
onely
be
effectual
by
the
Antichrist
outwardly
,
but
,
he
shal
be
effectuall
inwardly
,
in
the
hart
of
him
;
and
when
he
shal
work
by
him
,
he
shal
not
work
by
the
mouth
,
or
,
hand
outwardly
,
but
,
by
the
effectual
working
in
his
hart
and
will
inspire
in
his
hart
to
do
the
turne
.
In
this
pointe
likewise
Satan
preases
to
be
like
God
.
When
God
by
his
minister
as
effectuall
,
he
not
onely
workes
by
his
mouth
,
or
his
hand
or
any
outward
member
;
but
he
workes
by
his
soule
and
inward
affections
cheefly
.
1.
Cor.
chap.
14.
verse
25.
it
is
said
of
the
Prophets
that
God
is
in
them
.
Indeed
he
prophecyes
not
onely
in
the
mouth
but
he
enters
in
the
hart
,
and
thereby
he
prophecyes
aswell
as
by
the
mouth
:
Paul
sayes
▪
2.
Cor.
4.
13.
We
beleeue
and
therefore
we
speak
.
If
the
Prophet
speake
not
with
the
tongue
because
he
beleeues
in
the
hart
,
all
his
preaching
is
deare
of
a
pennie
.
See
Coll.
1.
29.
So
Satan
will
be
like
God
in
this
pointe
,
he
will
enter
in
his
minister
,
namely
the
great
Antichrist
,
he
will
possesse
his
hart
and
all
the
inwarde
affections
of
his
soule
,
and
by
them
he
will
be
powerfull
in
them
that
are
ordeined
for
damnation
before
the
world
was
made
.
Now
to
goe
forward
in
the
text
following
.
The
Apostle
setdowne
two
meanes
by
the
which
the
Antichrist
when
he
shall
come
shall
be
effectuall
in
them
who
perishes
.
Marke
the
two
meanes
,
and
experience
this
day
teaches
the
trueth
of
them
.
The
first
meane
he
calles
it
,
all
maner
of
power
,
then
he
expones
himselfe
what
he
meanes
by
this
power
,
by
signes
and
lying
wonders
:
wonderfull
working
that
commes
of
a
power
.
Another
meane
in
the
verse
following
.
And
in
all
deceiuablenesse
of
vnrighteousnesse
,
that
is
,
doctrine
that
is
first
false
,
secondly
fraudulent
,
hauing
onely
a
cullour
of
the
trueth
.
So
to
take
it
vp
shortly
.
The
two
meanes
,
the
Antichrist
shall
haue
,
is
first
working
wonderfully
next
speaking
,
vttering
false
doctrine
;
first
worke
and
wonders
,
and
then
word
:
Worke
and
word
are
the
two
means
whereby
the
Antichrist
deceiues
you
,
by
his
worke
he
deceiues
the
world
,
by
his
word
he
propo●s
false
doctrine
.
Now
to
speak
of
the
first
meane
:
His
first
meane
are
wonders
and
miracles
.
The
Antichrist
shall
be
effectuall
by
working
wonders
in
them
who
are
ordeined
to
perdition
when
he
shall
be
reueiled
in
the
world
.
Brethren
,
as
the
minister
of
Christ
is
effectuall
by
working
of
signes
and
wonders
,
as
the
Apostles
were
,
and
before
them
the
Prophets
in
their
owne
tyme
:
So
the
Antichrist
the
minister
of
Satan
he
will
prease
to
be
like
them
,
and
he
will
be
effectuall
●n
these
who
perishes
by
working
of
wonders
and
miracles
.
But
what
wonders
are
these
that
the
Antichrist
workes
by
?
The
Apostle
calles
them
lying
signes
,
and
wonders
,
lying
first
in
respect
of
their
end
,
wherefore
they
are
wrought
,
to
confirme
false
doctrine
and
lyes
to
men
;
to
establish
falshood
:
and
againe
lying
,
because
the
wonders
that
are
wrought
are
no
true
things
in
substance
,
they
are
but
ilusions
▪
and
meere
juglerie
to
deceiue
the
people
.
Ye
see
the
deuill
would
faine
be
like
God
,
and
in
the
meane-tyme
he
is
a
plaine
counterfairer
,
and
to
call
it
so
the
ape
of
God
,
counterfaiting
God
:
So
the
minister
of
Satan
the
Antichrist
a
plaine
counterfaiter
of
Christs-Minister
,
an
ape
set
vp
,
as
he
hes
seene
the
Ministers
of
Christ
worke
,
so
he
will
stand
vp
and
counterfaite
,
all
are
but
apes
,
all
their
miracles
and
working
but
apes
playing
.
Now
,
brethren
,
I
thinke
,
ye
would
aske
this
question
,
whether
,
if
Satan
and
the
Antichrist
hes
power
to
worke
true
miracles
and
wonders
,
or
,
not
?
I
answere
shortlie
,
In
trueth
,
I
say
,
Satan
is
not
able
to
worke
one
true
wonder
,
he
hes
not
power
to
worke
one
miracle
,
Definition
of
a
true
miracle
.
that
is
true
in
substance
,
and
I
prone
it
,
both
by
reasons
●n
Scripture
;
but
,
shortlie
.
By
reasons
:
a
true
wonder
,
or
,
miracle
is
a
worke
,
that
is
wrought
aboue
nature
,
against
nature
,
contrare
to
the
course
of
nature
,
contrare
to
all
second
causes
,
of
the
which
,
when
it
is
done
,
none
in
the
world
is
able
to
giue
a
natural
reason
,
wherfore
it
is
so
.
There
is
the
definition
of
a
true
miracle
:
I
could
let
you
see
out
of
the
Scripture
many
examples
of
these
,
the
rauishing
of
Enoch
and
Elias
to
the
Heauen
.
Who
can
giue
a
naturall
cause
,
for
the
lifting
vp
of
two
heauy
bodies
to
the
Heauen
?
The
preseruation
of
Noe
with
so
many
with
him
in
the
Arke
,
a
worke
against
nature
.
The
confusion
of
languages
,
at
the
building
of
Babell
;
a
wonder
.
Saraes
conceiuing
of
a
Son
,
when
she
had
past
the
date
of
conceiuing
and
bearing
children
.
The
passing
of
Israell
safe
though
the
red
sea
and
through
the
floode
of
lordane
.
The
standing
of
the
Sun
in
the
heauen
,
whe●
Ioshua
fought
.
The
going
back
of
the
Son
,
when
Ezechias
wasick
.
The
Eclypse
of
the
Sunne
,
when
Christ
was
crucified
.
The
sauing
of
Daniell
,
in
the
Lyons
den
.
The
sauing
of
the
three
children
,
in
the
fire
.
The
sauing
of
Ionas
,
in
the
Whales
belly
.
The
burning
vp
of
Elias
sacrifices
with
a
fire
from
Heauen
▪
against
nature
.
Come
to
the
new
Testament
,
the
raising
vp
of
so
many
dead
bodies
,
and
the
greatest
wonder
of
al
,
the
incarnation
of
the
Son
of
God
,
his
suffering
,
his
resurrection
,
the
greatest
wonder
,
that
euer
was
wrought
.
Satan
cannot
work
true
miracles
.
Who
can
giue
a
naturall
cause
of
these
things
?
Now
,
come
to
the
assumption
.
Satan
cannot
change
nature
,
it
passes
his
power
to
impeed
the
course
of
nature
,
to
do
any
thing
against
the
second
causes
,
it
must
be
of
as
great
power
,
to
change
nature
,
as
to
create
nature
,
the
power
,
that
alters
nature
is
as
great
,
as
the
power
,
that
creats
nature
:
Satan
,
by
al
mens
confession
hes
no●
the
power
to
create
,
onely
the
Lord
hes
power
to
create
:
It
passes
the
deuils
power
to
create
the
smallest
creature
on
the
earth
;
and
therefore
,
it
passes
his
power
to
change
nature
,
and
to
do
any
thing
against
nature
and
the
second
causes
.
And
therefore
,
Rom
cha.
4.
vers.
17.
these
two
,
the
changing
of
nature
and
the
creation
;
are
only
ascryued
to
God
,
as
proper
to
him
.
To
God
,
saies
he
,
who
quickens
the
dead
,
that
is
an
alteration
of
nature
,
and
calles
these
thi●gs
▪
that
are
not
,
as
if
they
were
,
that
is
,
creating
,
by
the
word
of
his
mouth
:
at
the
naming
of
it
,
the
thing
,
that
was
not
,
standes
vp
and
is
.
And
so
,
we
must
conclude
,
Satan
hes
no
power
to
worke
one
true
miracle
.
This
,
for
the
reason
▪
Come
to
the
Scripture
.
Read
ye
not
,
72.
Psalme
vers.
18.
Blessed
be
the
Lord
God
,
euen
,
the
God
of
Israell
,
who
does
onely
wondrous
things
.
And
in
the
77.
Psalme
,
vers.
13.
14.
Who
is
so
great
a
God
,
as
our
God
:
thou
are
the
God
,
that
〈◊〉
wonders
:
as
he
would
say
,
there
is
none
,
can
worke
wonders
,
but
,
God
.
So
,
this
question
is
easily
solued
.
But
,
there
is
another
question
.
Will
not
God
worke
●wonders
by
the
ministrie
of
the
Deuill
and
the
Antichrist
▪
showes
not
God
his
power
,
in
working
wonders
by
them
,
as
he
did
,
by
the
Prophets
and
Apostles
his
owne
seruants
.
Brethren
,
I
shall
showe
you
my
opinion
,
without
the
prejudice
of
any
mans
judgement
.
I
thinke
,
not
:
for
,
all
the
wonders
,
that
,
the
deuill
will
worke
are
to
this
end
,
to
establishe
lyes
,
against
God
and
his
glory
.
Now
,
I
say
,
the
Lord
will
not
lend
his
power
to
Satan
,
to
work
one
true
wonder
,
to
deface
his
owne
glory
and
to
establish
false
doctrine
,
and
I
think
,
I
haue
a
sufficient
probation
of
this
,
out
of
the
9.
chap.
of
Iohn
,
16
verse
.
When
Christ
had
giuen
sight
to
the
man
,
that
was
blinde
,
the
Pharisies
made
inquisition
of
the
man
,
they
fell
in
altercation
amongst
themselues
,
the
one
halfe
reproaching
him
,
the
other
halfe
defending
him
,
and
they
say
,
If
he
were
a
sinner
,
that
is
,
a
deceiuer
,
he
could
not
worke
wonders
,
but
,
he
hes
wroght
this
wonder
;
therefore
,
we
conclude
he
is
not
a
deceiuer
.
And
the
man
himselfe
▪
who
got
sight
reasons
after
this
maner
,
verse
33.
This
man
hes
wroght
a
wonde●
in
me
,
therefore
,
he
is
no
deceiuer
.
Then
,
ye
will
aske
.
What
miracles
are
these
,
that
,
the
Antichrist
workes
in
the
world
?
I
answere
,
Either
they
are
onely
delusions
,
nothing
in
substance
,
onely
juglerie
,
deceiuing
of
the
senses
of
men
;
or
,
if
there
be
any
thing
in
effect
,
if
there
be
any
solide
work
in
them
,
they
are
done
,
because
they
are
natural
,
they
are
not
done
against
nature
.
O
,
but
▪
they
seeme
wonderfull
,
to
vs●
I
answere
.
The
olde
serpent
knowes
nature
and
the
force
of
it
,
better
,
nor
we
doe
,
and
he
knowes
the
second
causes
and
sundry
thing
in
nature
,
that
neuer
Physition
tooke
vp
.
Againe
,
he
hes
a
slight
in
working
,
which
we
cannot
take
vp
,
and
therefore
,
knowing
the
nature
of
things
,
and
hauing
slight
in
working
,
we
thinke
the
things
that
are
done
so
,
to
be
wonder
▪
albeit
in
effect
they
be
no
wonders
.
So
in
one
word
,
Satan
neuer
wrought
one
true
miracle
,
but
,
either
they
haue
bene
delusions
,
or
,
else
,
workes
agreeing
with
nature
,
which
we
thinke
to
be
wonders
,
because
the
causes
of
them
are
vnknowne
to
vs
.
Now
,
Markes
of
the
Antichrist
.
1.
False
miracles
.
brethren
,
there
is
one
marke
of
the
Antichrist
,
that
,
Paul
foretelles
shall
be
,
when
he
is
reueiled
.
Men
shall
know
him
,
by
this
marke
▪
He
shall
worke
false
wonders
and
miracles
.
Now
,
let
vs
seeke
where
is
this
man
,
that
glories
most
in
the
world
in
working
wonders
,
when
al
ordinare
wonders
by
God
hes
ceased
:
Whether
is
he
in
the
East
,
or
,
West
?
Who
is
he
,
that
sayes
,
miracles
and
wonders
is
a
true
marke
of
the
true
Church
?
so
,
that
,
if
wonders
be
not
wrought
in
it
,
it
cannot
be
the
true
Church
.
Is
it
the
Turke
?
No.
Who
is
he
,
that
with
fiue
wordes
,
Hoc
est
enim
corpus
meum
,
will
make
daily
such
a
wonderfull
transsubstantiation
of
bread
in
the
flesh
of
Christ
,
and
of
wine
in
the
bloud
of
Christ
,
and
sacrifice
him
ouer
againe
?
Who
is
he
,
that
bragges
of
wonders
wrought
at
dead
mens
graues
?
Who
is
he
,
that
will
make
you
trow
,
that
,
dead
and
dumble
stocks
and
stones
,
Images
set
vp
in
Temples
,
will
laugh
,
whiles
weep
,
whiles
speake
to
you
,
whiles
cast
a
glance
to
you
?
And
last
,
to
come
to
one
thing
(
for
,
a
thousand
thinges
in
this
purpose
is
nothing
;
alwaies
,
the
Lord
keep
vs
from
the
sight
of
this
)
Who
is
he
,
that
tels
a
wonderfull
taile
of
our
ladie
of
Laurete
,
Maria
Lauretana
,
so
called
from
the
Mount
Laurete
,
that
her
Idoll
being
in
Galilea
without
the
hands
of
men
by
the
Angels
was
lifted
vp
from
Galilie
and
set
downe
in
Italie
,
where
she
is
worshipped
with
multitude
of
pilgrimes
,
out
of
all
countries
offering
to
her
pretious
jewels
,
and
she
is
worshipped
this
day
as
the
Idols
among
the
Gentiles
were
worshipped
.
Ye
may
knowe
,
and
if
it
pleased
God
to
open
mens
eyes
,
none
needed
to
doubt
who
it
is
.
Is
it
any
other
but
the
Pope
of
Rome
?
It
is
he
that
is
the
Antichrist
,
and
if
he
be
not
the
Antichrist
,
there
neuer
was
nor
shall
be
an
Antichrist
in
the
world
.
Now
I
goe
forward
to
the
next
meane
,
whereby
he
shall
be
effectuall
in
them
who
perishes
.
The
next
meane
is
doctrine
.
He
calles
it
the
deceiuablenesse
of
all
vnrighteousnesse
.
This
vnrighteousnesse
is
false
doctrine
;
2.
false
doctrine
.
it
is
doctrine
in
substance
,
but
,
false
doctrine
,
then
in
cullour
it
is
fraud
and
deceiuablenesse
,
a
false
cullour
;
it
hes
a
cullour
of
the
doctrine
of
Christ
,
but
a
cullour
onely
.
So
the
Minister
of
Christ
is
powerfull
in
the
elect
by
doctrine
and
the
word
preached
.
So
the
Antichrist
is
powerfull
by
doctrine
in
these
that
perishes
and
are
in
the
Antichristian
Church
,
so
,
that
,
he
preases
to
be
like
Christs
true
Ministers
in
this
pointe
.
But
as
in
miracles
he
is
false
,
so
,
in
teaching
doctrine
he
is
false
.
There
is
another
marke
whereby
we
shall
knowe
him
.
As
false
miracles
was
one
marke
,
so
,
false
doctrine
,
doctrine
of
deceite
is
another
marke
.
Who
is
he
that
propones
such
doctrine
as
this
,
that
first
is
false
,
and
next
hes
a
faire
cullour
that
deceiues
the
world
,
who
will
speake
fairely
of
Christ
,
his
work
,
his
nature
,
his
substance
,
his
incarnation
,
and
pretends
his
glorie
in
all
thinges
and
yet
mingled
with
falshood
,
and
all
to
decei●e
the
world
?
Is
it
the
Turke
No
I
tell
you
what
the
Turkes
is
,
he
is
a
man
that
oppones
himselfe
to
Iesus
Christ
and
his
doctrine
directlie
▪
not
fainedlie
but
openlie
:
so
he
is
not
the
Antichrist
.
The
Antichrist
is
fained
:
the
Antichrist
vnder
the
pretence
of
the
name
of
Christ
oppones
himselfe
to
Christ
.
Then
againe
the
doctrine
of
the
Turkes
is
not
culloured
,
but
is
opposite
in
plaine
tearmes
to
the
doctrine
of
Christ
.
So
neither
can
the
Turke
●e
the
Antichrist
,
nor
▪
the
doctrine
of
the
Turke
●e
▪
such
a
doctrine
,
he
speaks
hereof
.
Then
who
is
the
Antichrist
▪
and
who
is
it
that
propones
this
Antichristian
doctrine
?
Who
is
it
that
takes
the
name
of
Christ
,
and
calles
himselfe
Christs
friend
,
and
showes
a
cullour
of
Christs
doctrine
?
Alas
that
men
should
be
so
blinded
in
such
a
light
,
as
it
were
in
malice
to
put
their
finger
in
their
owne
eyes
,
and
when
the
Lord
hes
set
him
vp
that
all
the
world
may
see
him
,
rather
ere
they
should
see
him
,
they
would
put
out
their
owne
eyes
.
But
albeit
they
should
close
their
eyes
neuer
so
fast
that
they
should
not
see
him
yet
this
word
of
Iesus
shall
cry
it
in
their
eares
,
and
conuince
their
consciences
,
nill
they
will
they
,
that
that
beast
of
Rome
the
Pope
is
the
Antichrist
.
Now
to
go
forward
and
to
come
to
these
,
in
whom
the
Antichrist
shall
be
effectuall
,
when
he
shall
be
reueiled
and
in
whom
now
he
is
effectuall
▪
by
false
wonders
first
,
and
next
,
by
doctrine
,
by
fraude
.
In
these
,
sayes
he
,
who
perishes
,
he
shall
be
powerfull
in
these
who
perishes
.
Who
are
they
?
That
long
agoe
were
ordeined
to
damnation
,
destinate
in
Gods
counsell
from
all
eternitie
to
damnation
.
Paul
9.
Rom.
verse
22.
calles
them
vessels
of
wrath
,
made
and
formed
(
as
a
potter
will
make
a
pot
)
to
dishonor
,
So
are
they
ordeined
to
destruction
before
all
eternitie
.
Paul
calles
them
Ephes.
chap.
2.
verse
2.
the
children
of
disobedience
.
antichrist
effectuall
in
them
,
who
are
ordeined
to
perdition
.
This
we
haue
to
rejoice
in
,
the
effectualnesse
of
the
Antichrist
is
bounded
;
it
is
not
said
,
that
,
he
shall
be
effectuall
in
all
men
:
No
,
God
forbid
,
but
his
power
is
bounded
;
it
shall
onely
be
effectuall
to
them
that
perishes
,
and
are
appointed
to
damnation
.
I
read
in
the
9.
chap.
Reuel
.
verse
4.
the
locusts
that
rose
out
of
that
smook
of
that
bottomles
pit
,
they
destroyed
onely
them
▪
that
had
not
the
marke
of
God
in
their
fore-heads
.
13.
chap.
8.
verse
,
it
is
said
,
that
,
they
onely
should
adore
the
beast
whose
names
are
not
written
in
the
booke
of
lyfe
of
the
Lamb.
Then
,
onely
the
reprobate
that
are
ordeined
to
perdition
are
subject
to
that
finall
deceiuing
by
the
Antichrist
,
that
his
deceite
may
be
as
a
chaine
to
bind
them
to
perdition
.
Lord
if
they
who
are
bound
with
the
chains
of
the
Antichrist
hes
great
cause
to
search
out
the
ground
of
their
election
,
whether
they
are
such
as
are
ordeined
to
perdition
,
seeing
they
are
in
the
wrong
way
.
Goe
out
of
Babylon
,
commit
not
fornication
with
her
:
for
,
certainly
,
if
malitiously
ye
continue
in
byding
with
her
,
ye
shall
be
condemned
with
her
.
Mark
againe
another
comfort
to
the
elect
.
The
elect
of
God
are
not
subject
to
these
deceiuing
errors
and
Heresies
of
the
Antichrist
as
the
reprobate
:
They
are
not
subject
thereto
finallie
,
although
for
a
tyme
the
Lord
will
suffer
them
to
be
drawen
away
,
to
the
end
they
should
knowe
themselues
to
be
dissolute
Christians
.
Matthew
chap.
24
verse
24.
Christ
saies
,
false
Christs
and
false
Prophets
shall
do
such
wonders
,
that
if
it
were
possible
they
should
seduce
euen
the
elect
,
meaning
that
it
is
not
possible
the
elect
should
fall
in
this
finall
defection
.
Who
are
they
then
in
whom
the
Antichrist
preuailes
?
Onely
they
who
are
ordeined
to
perdition
:
That
is
,
such
an
object
as
is
disposed
and
prepared
before
all
eternitie
to
be
deceiued
by
the
Antichrist
in
tyme
:
they
are
the
matter
that
is
perishing
and
is
ordeined
to
perish
.
I
wil
make
this
more
cleare
by
an
exemple
:
When
the
fire
burnes
vp
the
caffe
and
dry
timber
,
ye
see
,
the
cause
of
the
burning
not
onely
in
the
fire
;
for
,
if
a
stone
,
or
,
iron
were
in
the
place
of
caffe
,
it
wold
bide
the
fire
:
so
the
cause
is
not
in
the
burning
heate
of
the
fire
onely
,
but
also
,
in
the
caffe
that
is
the
matter
thereof
:
Euen
so
it
is
with
them
that
are
deceiued
by
the
Antichrist
,
the
cause
of
there
deceite
is
not
onely
in
the
force
of
the
Antichrist
,
but
also
,
in
the
euil
disposition
of
the
men
that
are
deceiued
.
In
plain
talk
,
many
are
ordeined
to
Helles
fire
,
and
therefore
when
the
Antichrist
lights
on
such
folkes
they
are
readily
and
easily
deceiued
.
And
yet
,
I
see
,
God
hes
his
parte
:
Who
gaue
this
disposition
?
Who
hes
ordeinde
it
?
Who
hes
ordeinde
men
to
damnation
?
It
is
God
in
his
eternall
counsell
.
So
the
Antichrist
is
not
able
with
his
effectualnes
to
doe
any
thing
in
man
,
but
,
that
,
which
God
hes
determined
.
First
,
the
Lord
of
all
creatures
he
dispones
,
he
makes
some
vessels
to
honor
,
some
,
to
dishonor
.
That
eternall
decree
of
God
giues
such
a
disposition
to
the
creature
,
that
,
in
tyme
it
is
capable
of
good
meanes
,
to
life
;
capable
of
deceite
,
to
destruction
.
So
,
it
is
God
in
his
eternall
counsell
,
that
justly
dispenses
,
and
the
Antichrist
in
his
time
works
according
to
Gods
dispensation
.
So
the
Antichrist
hes
not
the
glory
that
he
can
doe
any
thing
without
God
,
neither
needs
the
godly
to
be
offended
nor
affrayd
for
the
Antichrist
,
nor
to
be
discouraged
when
they
see
men
daily
falling
away
from
the
truth
.
Nothing
can
be
done
without
Gods
decree
.
Christ
was
crucified
,
a
foull
fact
,
yet
,
it
is
said
Act.
4.
vers.
●7
.
that
,
the
Lord
had
appointed
from
al
eternity
,
he
shold
suffer
for
saluation
,
and
for
that
cause
,
the
hands
of
Herod
,
the
Iewes
,
the
Priests
and
al
were
lowsed
to
crucifie
him
:
nothing
commes
,
but
by
the
Lord
,
that
he
may
haue
the
glory
of
all
workes
.
Now
to
goe
forward
.
He
subjoines
,
a
cause
of
the
perdition
of
the
wicked
that
are
deceiued
and
so
,
reserued
to
damnation
,
besides
this
,
that
it
is
Gods
ordinance
.
Ther
is
another
cause
,
ther
are
none
seduced
by
the
Antichrist
,
but
they
who
deserues
justly
in
Gods
judgement
to
be
giuen
ouer
to
be
deceiued
.
Gods
decree
is
the
ground-cause
of
damnation
,
yet
,
of
necessitie
there
interuenes
a
cause
or
doing
,
where
by
justlie
thou
deserues
thy
own
damnation
,
and
closes
thy
mouth
that
thou
hast
not
one
word
to
speak
,
when
the
Lord
is
putting
his
eternall
decree
to
execution
.
Come
to
the
cause
.
They
perish
,
because
they
receiued
not
the
loue
of
the
trueth
,
that
they
might
be
saued
.
What
can
be
but
perishing
,
when
men
malitiously
will
not
loue
the
trueth
,
but
contemnes
it
?
What
can
ensue
?
The
Lord
is
trueth
,
imbrace
the
trueth
,
ere
thou
shalt
neuer
be
saued
:
when
men
hes
renounced
the
truth
wherby
they
shold
be
saued
,
how
shall
they
be
saued
?
Now
take
heed
,
there
are
many
means
and
causes
that
will
bring
men
to
Hel.
Murther
wil
bring
thee
to
Hell
,
Contempt
of
the
trueth
a
cheef
me●s
of
damnation
.
harlotrie
,
perjurie
,
blasphemy
,
foul
concupiscence
,
any
of
these
will
cause
thee
die
.
But
,
notwithstanding
of
these
&
many
moe
sins
against
the
Law
,
the
Apostle
maks
chuse
of
one
sinne
,
one
cheefe
sin
that
procures
damnation
,
contempt
of
Gods
trueth
,
contempt
of
the
Gospell
teached
,
he
leaues
all
causes
and
takes
vp
this
.
The
lesson
is
,
lfye
will
looke
to
them
who
hes
once
giuen
vp
their
names
to
Christ
,
and
so
,
are
called
Christian
men
and
wemen
,
and
taking
on
them
the
name
of
God
,
and
profession
of
the
faith
of
Christ
,
in
the
day
of
judgement
we
shall
see
this
to
be
true
,
the
cheefe
pointe
of
dittay
,
that
shal
be
laid
against
them
,
is
,
thou
contempned
my
Gospel
in
the
earth
.
It
shal
not
be
said
to
them
,
thou
art
a
murtherer
,
harlot
,
&c.
no
thou
art
a
contempner
of
my
Gospel
.
That
shall
be
the
cheef
cause
of
thy
perdition
:
for
,
it
is
the
mother
cause
of
all
sin
,
because
if
men
would
imbrace
sincerely
the
trueth
of
God
and
loue
the
Gospel
,
if
they
wold
imbrace
Iesus
in
their
hart
,
O
,
if
he
wold
not
keep
them
from
many
inconuenients
!
It
is
the
contempt
of
the
gospel
that
leads
thee
to
thy
sins
,
it
is
the
contempt
of
the
Gospell
that
makes
thee
a
murtherer
,
an
adulterer
,
&c.
Thou
contemned
the
Gospell
of
Christ
,
and
therefore
the
Lord
castes
thee
away
and
giues
the
ouer
to
thy
owne
affections
,
to
commit
sin
with
greedinesse
,
to
be
a
blasphemer
,
an
adulterer
,
and
to
commit
other
sinnes
.
So
the
mother
cause
and
speciall
ground
of
all
sinnes
is
the
contempt
of
the
light
and
the
word
of
Iesus
,
and
this
may
euidently
be
seene
in
this
land
,
especially
in
great
mens
houses
.
Now
he
sayes
not
,
because
they
receiued
not
the
trueth
,
but
he
sayes
,
because
they
receiued
not
the
loue
of
the
trueth
There
are
many
will
seeme
to
receiue
the
trueth
,
and
who
will
take
heed
to
the
Gospel
so
diligently
as
they
?
And
therefore
the
first
thing
that
men
should
take
heede
to
,
is
the
hart
,
looke
if
in
the
hart
there
be
an
vnfained
loue
of
God
and
his
trueth
.
It
is
not
thy
eare
in
hearing
of
the
word
,
nor
thy
mouth
in
speaking
well
of
it
that
will
make
thee
a
good
receiuer
of
the
trueth
,
but
it
is
the
hart
.
Looke
there
be
an
vnfained
loue
to
the
trueth
,
in
it
,
and
then
hold
vp
thy
eare
,
and
it
will
sinke
in
so
sweetly
in
thy
soule
that
thou
shalt
feede
on
it
so
joyfully
as
no
tongue
neither
of
man
nor
Angell
can
tell
.
It
is
not
the
outward
profession
nor
the
outward
receiuing
(
if
thou
should
sit
a
thousand
yeeres
hearing
)
that
will
bring
thee
to
life
:
First
thou
must
haue
hart
and
soule
disposed
inwardly
with
an
vnfained
loue
to
God
,
to
Iesus
Christ
and
his
Gospell
,
and
then
Heauen
and
earth
shall
got
together
ere
thou
perish
.
An
hart
that
loues
Christ
and
this
light
shall
neuer
perish
:
on
the
other
part
,
al
the
outward
forme
of
doing
,
the
protestation
,
subscription
and
the
rest
of
these
outward
things
shal
not
saue
thee
in
the
day
of
the
Lord
,
if
there
be
not
a
peece
of
this
loue
in
thy
hart
.
And
so
I
end
with
this
word
.
〈…〉
accursed
be
he
that
loues
not
Iesus
Christ
and
his
trueth
.
And
by
the
contrare
blessed
are
they
that
loues
Iesus
Christ
and
his
truth
,
euen
this
word
preached
by
this
ba●e
ministrie
,
and
blessed
shall
they
beforeuer
.
To
this
Christ
with
the
Father
and
the
holy
Spirit
be
all
praise
for
euer
.
AMEN
.
THE
EIGHT
LECTVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
2.
THESSA
.
CHAP.
2.
vers.
11.
12.
13.
14.
11
And
therefore
God
shall
send
them
strong
delusion
,
that
they
should
beleeue
lyes
.
12
That
all
they
might
bed●mned
which
beleeued
not
the
trueth
,
〈◊〉
had
pleusure
in
vnrighteousnesse
.
13
But
we
ought
to
giue
thanks
alway
to
God
for
you
,
brethren
,
beloued
of
the
Lord
,
because
that
God
hath
from
the
beginning
chosen
you
to
saluation
,
through
sanctification
of
the
Spirit
,
and
the
faith
of
trueth
.
14
Where-vnto
he
called
you
by
our
Gospell
,
to
obtaine
the
glory
of
our
Lord
Iesus
Christ
.
THE
dayes
bygone
(
beloued
brethren
in
the
Lord
Iesus
)
we
haue
heard
a
Prophecy
of
that
uniuersall
Apostasie
that
was
to
come
,
and
of
the
reueiling
of
the
Antichrist
,
who
should
be
the
head
and
ring-leader
of
this
vniuersall
Apostasie
.
We
heard
of
the
Antichrist
to
be
reueiled
,
he
is
painted
out
and
deferyued
in
his
owne
collours
before
he
was
reueiled
,
euen
as
we
see
him
this
day
:
For
Paul
could
not
haue
set
him
out
more
viuely
in
his
nature
,
properties
and
actions
,
if
he
had
seene
him
nor
he
hes
done
in
this
Prophecie
:
for
he
descryuos
him
euen
as
if
he
had
seene
him
with
his
eyes
.
He
hes
descryued
him
from
his
nature
,
He
shall
be
a
man
,
sayes
he
not
a
single
man
simplie
,
but
he
meanes
by
this
word
one
man
,
a
succession
of
men
in
one
kingdome
.
As
for
his
properties
,
he
sayes
,
he
shall
be
a
man
of
sinne
,
and
addicted
slaue
to
sinne
.
Next
he
shall
be
the
sonne
of
perdition
,
destinate
to
destruction
and
euerlasting
perdition
from
al
eternity
.
As
for
his
actions
first
in
malice
of
his
hart
he
shal
oppone
himselfe
against
all
thing
that
is
called
God
,
and
is
worshipped
either
in
Heauen
or
in
earth
.
He
shall
oppone
himselfe
both
against
the
Majestie
of
God
in
Heauen
,
and
against
the
majesties
of
Kings
and
Princes
on
earth
.
Againe
in
pryde
of
his
hart
he
shall
lift
himselfe
aboue
euery
thing
called
God
.
More
,
in
the
pryde
of
hart
he
shall
sit
in
the
Temple
of
God
,
as
God
in
Gods
seate
vpon
the
consciences
of
men
,
to
control
them
,
which
thing
properly
pertaines
to
God
.
No
creature
hes
power
ouer
the
consciences
of
men
,
it
is
proper
to
God
onely
.
More
,
he
shall
showe
himselfe
in
all
his
styles
dignities
and
names
as
God
.
He
shall
reaue
these
from
God
and
shall
cloath
himselfe
with
them
.
Last
,
he
is
descryued
from
that
effectualnesse
and
powerfull
working
which
he
shall
receiue
of
Satan
,
and
which
at
his
comming
he
shall
haue
in
the
harts
of
men
,
partly
by
working
wonders
,
partly
by
false
and
fraudulent
doctrine
.
But
in
whom
?
He
sayes
,
in
them
that
perishes
,
that
is
,
in
them
that
are
ordeined
to
destruction
before
the
foundation
of
the
world
was
laid
;
in
these
he
shall
be
powerfull
,
they
shall
beleeue
him
in
all
that
he
does
and
sayes
.
Then
he
sets
down
one
cause
of
the
perdition
of
these
men
in
whom
the
Antichrist
is
and
shall
be
effectuall
.
To
witte
,
their
owne
merite
and
desert
,
they
will
not
receiue
the
loue
of
the
trueth
,
they
contemne
the
light
of
the
Gospell
,
and
therefore
perish
shall
they
.
God
indeed
hes
decreed
from
all
eternitie
that
they
shall
perish
;
but
,
before
the
decreete
be
put
in
execution
,
their
merite
shall
interuene
,
and
in
tyme
they
shall
contemne
the
trueth
of
God
,
which
shall
procure
that
damnation
,
to
the
which
from
all
eternity
they
were
predestinate
.
In
the
first
verse
we
read
the
Apostle
showes
by
what
order
damnation
and
perdition
shall
follow
vpon
the
contempt
of
the
light
of
God
in
Iesus
Christ
.
Marke
this
.
Damnation
shall
not
follow
vpon
the
contempt
of
the
trueth
immediatly
,
but
something
shal
interueene
,
first
there
shall
follow
one
plague
of
God
:
for
he
shall
send
vpon
these
men
strange
illusions
,
that
is
,
he
shall
hound
out
the
Antichrist
with
his
effectualnesse
,
and
he
comming
with
the
effectualnesse
of
Satan
shall
deceiue
them
,
he
shall
blinde
them
,
as
it
were
,
and
put
out
their
eyes
.
What
shall
followe
on
that
?
Being
blinded
they
shall
goe
forwarde
in
their
sinne
and
so
goe
downe
toward
Hell
,
as
it
were
,
by
another
steppe
.
And
as
they
contemned
the
light
before
,
so
now
,
being
deceiued
,
they
shall
embrace
greedilie
lies
.
And
what
shall
followe
vpon
this
?
Embraceing
lyes
and
vanities
damnation
shall
ensue
.
This
is
the
meaning
of
this
verse
.
Then
,
ye
see
,
a
man
is
not
shot
in
Hell
at
the
first
.
No
,
when
a
man
hes
committed
one
sinne
,
God
will
not
put
him
in
Hell
at
that
same
instant
,
but
he
shall
make
him
goe
to
Hell
by
degrees
,
from
steppe
to
steppe
,
and
from
sinne
to
sinne
in
his
just
judgement
,
he
shall
make
him
stop
from
a
smaller
sinne
to
a
greater
sinne
:
and
this
he
will
doe
by
plaguing
of
him
and
inflicting
on
him
either
spiritual
or
temporall
judgements
,
and
being
beatten
he
will
not
amend
.
No
,
mark
this
.
A
reprobate
will
neuer
mend
,
all
the
temporall
judgements
in
the
world
will
not
better
him
,
but
he
will
be
ay
worse
and
worse
,
so
that
if
he
sinned
before
,
now
being
plagued
he
shal
go
to
a
greater
sin
,
and
shal
not
make
an
end
of
sinning
till
he
end
in
judgement
.
Marke
another
thing
here
.
Ye
see
what
the
Antichrist
is
with
all
his
force
and
effectualnesse
,
his
wonders
and
his
doctrine
whereby
he
is
effectuall
in
them
that
perishes
.
Is
he
without
God
trow
ye
?
No
,
he
is
no
other
thing
but
a
burrio
sent
from
the
Tribunal
of
God
to
plague
the
ingrate
world
,
as
the
king
would
send
an
hangman
to
hang
a
thiefe
or
murtherer
;
God
in
his
just
judgement
sends
him
to
execute
justice
vpon
this
ingrate
world
for
the
contempt
of
the
light
of
the
Gospell
.
The
Pope
is
Gods
burrio
whom
God
sendes
,
for
to
plague
this
ingrate
world
for
the
contempt
of
the
Gospell
of
Iesus
Christ
.
When
this
great
vniuersal
apostasie
began
the
great
Antichrist
was
sent
by
God
to
be
the
worker
of
it
.
And
,
brethren
,
what
trow
ye
is
the
cause
of
this
trouble
sent
in
our
Church
this
day
?
This
high
contempt
of
the
light
of
the
Gospel
hes
beene
the
cause
,
and
if
we
continue
in
this
contempt
,
troubles
shall
not
leaue
off
.
This
same
Antichrist
the
Pope
by
his
supposts
shall
make
adoe
amongst
vs
,
the
Lord
shall
send
an
auenger
to
plague
the
soules
of
men
that
will
not
beleeue
the
Gospell
.
Another
thing
marke
here
.
He
sayes
not
that
God
shall
suffer
him
,
and
suffer
strong
illusions
to
be
wrought
by
him
,
but
he
sayes
,
he
shall
send
them
,
he
shal
be
an
efficient
,
a
doer
,
and
a
principall
directer
of
this
turne
.
Then
ye
will
aske
,
Is
God
the
author
of
euill
?
I
answere
,
there
are
two
sortes
of
euill
,
there
is
one
euill
that
they
call
the
euill
of
a
fault
,
there
is
another
euill
that
is
called
the
euill
of
punishment
,
according
to
that
saying
of
the
Prophet
,
There
is
not
one
euill
in
the
cittie
,
(
that
is
,
there
is
no
punishment
in
the
cittie
)
that
the
Lord
doeth
nor
.
As
to
the
euill
of
a
fault
in
sinne
,
he
is
not
the
author
and
worker
of
it
,
but
suffers
it
to
be
wrought
by
euill
men
.
And
as
to
the
other
the
Lord
is
the
author
of
it
,
as
that
saying
of
the
Prophet
before
vttered
by
me
witnesseth
.
And
therefore
,
Hell
as
it
is
a
punishment
,
is
ordeined
by
the
Lord
,
and
so
this
place
is
to
be
vnderstood
.
Who
hardned
the
hart
of
Pharao
?
Who
giues
vp
men
to
a
reprobate
mind
?
Is
it
not
the
Lord
to
punish
their
sinnes
?
But
I
will
not
insist
in
this
matter
.
Lastly
I
note
in
this
place
,
that
,
this
plague
the
Apostle
speaks
of
here
,
is
,
a
blinding
and
deceiuing
of
the
minde
.
There
are
two
powers
of
the
soule
,
the
minde
and
the
hart
.
This
plague
is
especially
the
plague
of
the
minde
.
I
shall
make
this
cleare
to
you
.
There
are
two
sortes
of
lightes
in
the
minde
,
there
is
a
naturall
light
wherewith
we
are
borne
,
and
ther
is
a
supernaturall
light
,
which
we
get
by
the
word
and
Spirit
of
Christ
.
Now
there
is
such
a
conjunction
betweene
these
two
,
that
,
if
a
man
,
when
the
supernaturall
light
is
offered
from
Heauen
,
refuse
and
contemne
it
,
looke
what
will
follow
.
The
Lord
from
the
Heauen
in
his
just
judgement
shall
pluck
from
him
the
naturall
knowledge
,
and
set
him
vp
blind
in
thinges
naturall
and
common
,
he
shall
pluck
the
common
sense
from
him
,
that
is
,
he
shall
render
him
ouer
to
a
reprobate
mynd
without
al
judgement
and
discretion
.
What
shall
follow
then
?
Then
like
a
mad
man
he
shall
run
here
and
there
to
fin
;
he
shall
passe
ouer
the
bounds
of
common
honesty
,
he
shall
leape
ouer
all
the
lawes
of
the
second
table
,
he
shall
be
a
rebell
to
God
and
man
,
he
shall
be
a
murtherer
and
a
theefe
,
and
he
shall
follow
all
concupiscence
in
the
world
,
and
as
for
the
first
Table
,
which
is
concerning
godlines
,
he
sets
himself
against
:
He
will
be
an
Idolater
,
an
Heretike
,
an
Athist
,
a
man
of
no
religion
,
and
all
this
commes
of
a
reprobate
mynde
which
is
procured
of
Gods
just
judgement
because
that
spirituall
light
was
so
contemned
that
he
would
not
suffer
it
to
be
conjoyned
with
that
naturall
light
.
Therefore
when
we
see
these
lightmynded
men
,
and
these
that
will
be
counted
Lords
and
Peeres
in
the
Land
,
repyne
to
this
glorious
light
of
the
Gospell
,
take
vp
the
judgement
of
God
that
lightes
vpon
them
.
The
Lord
suffers
them
to
passe
the
bounds
of
common
honestie
,
they
are
wrapped
vp
in
a
reprobat
sense
.
Count
no
more
of
them
then
of
madde
men
whom
the
Lord
in
justice
shall
confound
for
euer
.
No
,
if
they
were
here
,
I
would
say
they
were
mad
men
,
running
headlong
vnder
the
vengence
of
God
to
destruction
.
The
Lord
giue
them
eyes
to
see
this
and
harts
to
vnderstand
that
they
may
be
reclaimed
from
this
fearce
wrath
of
the
Lord
.
They
want
both
naturall
wit
and
supernaturall
:
for
he
that
will
not
suffer
this
light
of
the
Gospell
to
be
conjoyned
with
this
natural
light
,
he
hes
no
wit
at
all
,
he
is
a
madde
bodie
,
he
will
not
care
to
doe
whatsoeuer
euill
he
may
both
to
himselfe
and
others
.
The
Lord
saue
vs
from
this
sort
of
men
.
In
the
verse
that
followes
first
we
haue
the
effect
that
ensues
vpon
this
sinne
of
beleeuing
of
lies
;
vpon
the
first
sinne
the
contemning
of
the
trueth
followes
;
the
next
sin
of
beleeuing
errors
and
lies
,
vpon
this
sin
againe
followes
judgement
and
indignation
that
they
may
be
condemned
,
sayes
he
.
In
the
next
part
of
the
verse
he
repeats
the
two
sinnes
vpon
the
which
damnation
proceeds
,
the
first
is
insidelitie
,
who
beleeued
not
the
trueth
;
the
second
is
beleeuing
of
lies
and
vntruth
,
and
all
maner
of
vnrighteousnesse
.
He
joynes
these
two
together
,
not
beleeuing
the
trueth
and
beleeuing
lies
,
and
they
go
together
necessarly
:
for
if
thou
beleeue
not
the
trueth
,
of
necessity
thou
shalt
beleue
vntrueth
.
If
thy
hart
repose
not
on
God
and
his
trueth
,
of
necessity
thy
hart
shall
repose
on
the
deuill
and
vntruth
;
the
hart
cannot
want
some
faith
.
Thou
must
haue
some
faith
and
something
to
put
thy
confidence
in
▪
●shal
make
this
plaine
.
The
hart
of
the
creature
cannot
stand
alone
,
but
especially
the
hart
of
the
sinfull
man
cannot
stand
vp
,
except
it
haue
a
leaning-stock
or
prop
to
vphold
it
.
The
harts
of
all
the
kings
of
the
earth
cannot
stand
alone
,
but
they
must
repose
on
something
:
Manshart
must
eyther
stand
on
God
,
or
on
Satan
.
for
this
is
the
difference
betweene
God
and
the
creature
,
God
will
stand
him
alone
,
he
needes
not
a
foundation
or
leaning
stock
,
as
the
creature
needes
:
for
it
must
lean
euer
on
something
or
else
it
is
impossible
to
it
to
stand
.
Now
there
are
two
thinges
whereon
man
reposes
,
either
man
reposes
himself
on
God
&
his
truth
,
or
else
on
the
deuil
&
his
falshood
.
If
thou
leanst
not
on
God
on
Iesus
Christ
and
his
Gospel
,
of
necessity
thy
confidence
shal
be
on
Satan
the
Antichrist
,
vanities
,
lies
,
and
falshood
.
Wel
then
when
thou
hast
leand
thee
ouer
on
Satan
and
lies
thou
wilt
stand
no
longer
nor
does
vanities
and
lies
,
yea
nor
the
deuill
will
stand
,
and
he
will
not
stand
ay
,
albeit
he
haue
strength
for
a
time
,
yet
he
and
vanity
and
lies
shal
fal
downe
and
thou
shalt
fal
downe
with
them
:
for
if
thou
be
found
leaning
on
lies
and
on
the
Antichrist
thou
shalt
perish
with
them
.
The
word
he
vses
is
to
be
marked
.
He
sayes
not
,
they
that
beleued
lies
,
but
they
that
had
pleasure
in
vnrighteousnesse
.
Euen
as
we
see
and
finde
by
experience
reposing
on
God
and
his
trueth
is
with
a
joy
of
the
soule
.
So
when
a
man
is
leaning
on
the
deuill
and
on
vanitie
he
hes
a
kinde
of
pleasure
and
delite
in
his
reposing
on
them
,
but
it
is
a
false
and
deceitfull
pleasure
,
a
fained
rest
and
joy
,
and
heere
I
take
vp
the
plague
of
the
hart
(
as
I
did
before
of
the
mynde
)
when
he
makes
the
hart
with
a
pleasure
to
rest
on
Satan
and
vanitie
,
when
the
hart
is
beatten
with
a
senslesnesse
that
it
cannot
grippe
a
solide
thing
,
but
grippes
vanitie
,
and
leanes
on
it
,
as
if
it
were
a
solide
thing
:
when
it
thinkes
fleeting
vanitie
to
be
solide
,
when
it
is
fleeting
in
the
Aire
it
beleues
it
be
on
the
ground
.
So
that
the
plague
of
the
hart
is
when
it
is
made
senslesse
that
it
cannot
grippe
a
solide
thing
but
vanitie
and
lies
,
and
this
plague
is
of
Gods
just
judgement
.
Marke
then
here
the
order
.
Wickednes
and
malice
begins
at
the
hart
first
,
so
that
when
the
truth
is
offred
to
the
minde
,
the
malice
of
the
hart
oppugnes
and
will
nor
let
it
enter
in
the
minde
.
Rom.
1.
28.
Ephes.
4.
18.
vpon
this
God
beattes
first
the
minde
and
casts
the
man
away
in
a
reprobate
sense
.
But
,
lets
he
the
hart
alone
?
No
,
the
hart
that
beganne
the
mischeefe
escapes
not
,
but
he
beattes
the
hart
that
would
no●let
the
trueth
enter
,
with
a
senslesnesse
to
liue
vpon
lyes
and
vanities
,
and
ere
she
knowe
of
her selfe
she
and
her
leaning-stock
shall
be
both
beatten
downe
to
Hell
.
So
beware
of
this
malitiousnesse
to
the
trueth
:
for
if
thou
haue
a
malitious
hart
against
this
trueth
o●
God
,
assure
they
selfe
thou
hast
a
blinde
ignorant
mynde
plagued
of
God
,
and
thou
,
thy
hart
and
mynde
and
all
thou
leanest
to
shall
be
plagued
with
Gods
euerlasting
destruction
Lord
saue
vs
from
a
malitious
hart
:
for
all
standes
in
the
disposition
of
the
hart
;
if
it
be
plyable
to
embrace
the
trueth
,
thou
shalt
get
true
knowledge
and
solide
joy
,
otherwayes
woe
to
thee
for
euermore
.
Now
in
the
next
verse
the
Apostle
leauing
off
this
doctrine
and
prophecy
concerning
the
Antichrist
and
this
〈◊〉
Apostasie
,
turnes
him
to
the
Thessalonians
and
beginnes
to
comfort
them
,
thinking
well
that
the
Thessalonians
vnderstanding
〈…〉
these
that
the
〈…〉
Apostasie
from
Iesus
Christ
;
and
that
the
Antichrist
shall
come
with
effectualnesse
to
deceiue
the
world
,
should
be
discouraged
with
such
doctrine
.
Therefore
he
beginnes
to
comfort
them
.
And
certainely
if
we
knew
what
?
Apostasie
were
▪
and
〈◊〉
danger
is
〈◊〉
it
,
〈◊〉
what
is
the
〈…〉
Antichrist
,
what
a
deceiues
he
were
and
what
false
doctrine
were
when
it
is
sowne
among
people
,
and
what
domage
it
imported
,
the
verie
name
of
Apostasie
and
of
the
Antichrist
and
false
doctrine
would
terifie
vs
and
discourage
vs
altogether
.
For
I
trow
there
be
none
of
vs
but
if
a
canker
enter
in
a
joint
of
our
finger
we
would
〈…〉
for
it
.
Brethren
,
false
doctrine
is
a
canker
and
there
is
as
neuer
a
canker
that
wil
consume
so
,
as
the
canker
of
false
doctrine
,
and
so
,
when
it
enters
in
the
Church
,
there
is
not
a
member
of
the
Church
but
it
should
be
fearde
for
it
,
and
astonished
to
see
it
:
but
alas
,
there
is
not
feeling
of
the
spirituall
canker
,
we
〈◊〉
so
gro●●e
in
our
〈…〉
that
we
cannot
●eele
the
〈◊〉
spirituall
things
.
But
to
come
to
the
words
,
〈◊〉
,
sayes
he
,
should
thank
God
〈◊〉
for
〈◊〉
Wherefore
?
Because
that
God
〈…〉
from
the
beginning
〈…〉
.
As
he
would
say
,
be
not
feared
with
these
thinges
:
〈…〉
and
on
a
〈…〉
He
sayes
Brethren
,
Our
eternalelectiō
proceds
of
Gods
loue
.
〈…〉
.
The
cause
of
this
style
is
in
the
word
following
〈…〉
for
this
eternall
election
commes
of
a
speciall
loue
of
God
;
for
if
he
had
not
loued
thee
,
he
had
〈…〉
came
of
an
vnspeakable
loue
of
God
towards
thee
,
as
the
reprobation
came
of
〈◊〉
hatred
to
the
reprobate
.
Therefore
Rom.
9.
13.
It
is
said
,
Iocob
I
ha●e
loued
,
but
as
for
Esau
I
haue
hated
him
from
all
eternitie
,
and
therefore
I
cast
him
away
.
Well
since
election
commes
of
loue
,
it
is
not
without
cause
when
we
speake
to
the
elect
that
we
call
them
the
beloued
of
God
.
This
is
a
token
of
loue
when
God
hes
elected
a
man
from
all
eternitie
,
and
there
is
not
a
man
,
(
looke
to
your
experience
)
there
is
not
one
,
I
say
,
when
they
●eele
their
election
,
(
for
thou
should
feele
it
and
finde
in
thy
hart
that
thou
art
chosen
of
God
)
but
they
will
feele
it
with
such
a
joy
and
sense
of
loue
of
him
that
hes
chosen
them
as
is
vnspeakable
:
for
there
is
no●one
gift
of
God
but
when
we
feele
it
and
consider
it
,
it
brings
with
it
a
sense
of
the
loue
of
him
that
gaue
thee
the
gift
,
and
it
wakens
vp
the
joy
of
the
hart
exceedingly
.
What
matter
of
the
benefite
,
it
with
the
benefit
bestowed
on
vs
the
sense
of
loue
be
not
communicated
:
for
the
least
and
smallest
benefit
giuen
with
a
sense
of
loue
▪
is
〈…〉
not
a
great
benefit
and
gift
without
the
sense
of
loue
.
When
God
castes
a
kingdome
to
a
man
in
hatred
▪
there
is
no
joy
nor
sweetnesse
in
it
,
because
there
is
no
sense
of
loue
;
no
if
it
were
but
a
morsell
of
meate
giuen
,
of
loue
,
that
loue
will
▪
make
it
so
sweete
to
●ee
that
thy
hart
shall
be
vnable
to
〈◊〉
the
sweetnesse
of
it
.
Therefore
whateuer
God
giues
thee
,
be
it
little
or
much
,
labour
to
feele
that
it
is
giuen
of
loue
to
thee
:
otherwayes
there
is
no
true
pleasure
or
joy
in
it
:
for
all
true
joy
is
when
the
loue
of
God
is
shed
abroad
in
the
harts
of
men
by
the
holy
Spirit
Rom.
chap.
5.
verse
5.
Now
what
sayes
he
,
We
,
to
wit
,
I
and
they
who
writes
with
me
,
thank
God
,
and
not
that
onely
,
but
we
should
thank
God
,
Mark
it
.
All
offices
of
thankfulnesse
that
we
can
doe
are
debt
and
no
merite
,
if
thou
lost
thy
lyfe
for
Gods
cause
,
there
is
no
merite
in
thy
part
:
all
merite
and
desert
is
on
the
part
of
God
,
as
for
thy
part
it
is
but
debt
:
and
thankes-giuing
is
a
debt
we
ought
to
God
,
not
for
our selues
onely
,
but
we
are
debt-bound
to
th●nke
God
for
the
graces
bestowed
on
another
:
and
a
Pastour
is
cheeflie
bound
to
thanke
God
for
the
graces
bestowed
on
the
people
.
He
saies
more
,
alwayes
,
not
for
one
time
or
two
,
but
euer
and
euer
.
Thanks-giuing
is
a
debt
that
should
be
euer
in
paying
,
euer
counting
and
telling
downe
;
as
Paul
sayes
to
the
Rom.
13.
8.
Pay
loue
euer
:
for
thanks-giuing
is
a
debt
will
neuer
be
pa●de
,
neither
in
this
world
,
nor
in
the
world
to
come
.
Now
he
subjoynes
the
cause
wherefore
he
thankes
God
,
that
is
the
argument
of
consolation
he
ministers
to
them
.
Because
,
sayes
he
,
the
Lord
hes
chosen
you
from
all
eternitie
.
Blessed
is
that
bodie
that
the
Lord
hes
made
a
choise
of
Paul
in
the
2.
Tim.
2.
chap.
18.
19.
vers.
when
he
hes
spoken
of
the
defection
of
some
,
and
that
there
were
some
Heretikes
namely
Humineus
and
Philetus
,
thereafter
he
subjoines
a
comfort
,
but
,
sayes
he
,
the
foundation
of
God
standes
sure
hauing
this
seate
the
Lord
knowes
who
are
his
owne
.
Whereby
he
strengthens
the
godly
that
they
shold
not
be
discouraged
when
they
heard
of
that
defection
,
and
his
argument
is
from
that
solid
foundation
of
their
election
:
euen
so
here
when
he
hes
spoken
of
this
▪
vniuersall
defection
and
effectualnesse
of
Satan
,
he
ministers
this
argument
of
consolation
to
them
,
their
eternall
eternall
election
.
Then
the
lesson
is
.
The
chosen
of
God
they
stand
fast
,
The
elect
are
not
subiect
to
finall
defectione
.
they
are
placed
without
all
danger
of
defection
and
falling
away
,
at
least
finallie
,
and
are
not
subject
to
Heresies
and
errors
as
are
the
reprobate
,
and
therefore
well
is
that
soule
that
is
ordeined
to
saluation
:
for
the
deuill
will
neuer
haue
power
to
seduce
that
soule
by
Heresies
.
Indeed
the
soule
may
be
deceiued
for
a
tyme
:
for
this
effectualnesse
of
Satan
by
the
Antichrist
is
hardlie
escaped
,
euen
by
the
elect
,
yet
they
●tand
sure
:
For
a
man
hauing
his
saluation
standing
on
this
solide
foundation
,
euen
the
election
of
God
that
man
shall
not
altogether
fall
away
,
but
when
he
hes
beene
wandering
to
and
fro
for
a
while
and
hes
slidden
,
then
the
hand
of
the
Lord
shall
pluck
him
vp
againe
:
and
why
not
?
Who
is
able
to
shake
the
foundation
of
the
Lord
?
Is
Satan
able
to
shake
that
decree
of
the
Lord
concerning
thy
saluation
?
Men
will
change
and
alter
mens
decrees
,
but
how
wil●
thou
get
that
decree
of
the
Lord
altered
?
No
thou
canst
not
.
But
as
God
himselfe
is
vnchangeable
,
so
is
the
decree
of
thy
saluation
.
Indeed
thou
may
make
the
elect
of
God
shudder
and
shake
while
he
is
heere
,
but
as
for
his
saluation
it
is
keept
vp
in
Heauen
where
the
decree
is
,
and
therefore
it
is
impossible
to
shake
it
.
It
shall
be
impossible
to
shake
the
man
of●
this
solide
foundation
of
his
election
.
Againe
learne
.
If
it
be
so
as
it
is
indeede
.
The
Apostle
when
he
would
comf●rtmen
when
he
see●
one
assault
on
this
side
,
another
on
that
side
,
one
behinde
another
before
,
he
telle●
them
,
thou
art
setled
on
a
solid●
foundation
,
looke
to
it
,
lift
vp
thy
eyes
to
that
decree
of
God
.
Now
if
the
Apostle
〈◊〉
this
kinde
of
argument
,
Certain●y
of
election
requisite
.
what
men
are
these
that
teaches
,
that
men
should
not
haue
a
certaintie
o●
their
election
;
while
they
stand
in
the
midst
of
Apostasie
?
Men
will
say
,
this
is
curiositie
and
presumption
,
but
alas
,
what
comfort
canst
thou
haue
except
thou
bear
the
decree
of
thy
election
in
thy
bosome
?
Alas
,
what
joy
canst
thou
haue
in
thy
soule
,
or
how
dare
thou
presume
to
seeke
for
mercy
or
life
eternall
,
if
thou
hast
not
this
certaintie
that
tho●
art
one
chosen
of
God
;
if
thou
knew
what
this
matter
meant
,
as
I
speake
it
to
thee
,
thou
would
neuer
rest
til
thou
got
some
assurance
of
thy
election
.
Now
in
the
end
of
the
verse
the
Apostle
showes
by
what
middes
the
Lord
chus●s
a
man
to
saluation
,
〈…〉
Look●
the
middes
〈…〉
and
the
faith
of
the
trueth
.
Marke
it
▪
The
decree
of
God
to
saluation
,
is
not
without
middes
;
but
as
he
hes
ordein●e
thee
to
saluation
,
so
hes
he
ordeinde
thee
to
passe
by
such
a
way●
He
sayes
not
simplie
▪
My
will
is
that
this
〈◊〉
shall
be
〈◊〉
,
but
he
sayes
.
Sanctification
&
faith
meanes
requisite
.
It
is
my
will
that
this
person
get
lyfe
〈…〉
by
such
a
middes
,
that
is
by
sanctification
,
and
by
faith
in
Ie●us
Christ
;
and
therefore
as
there
is
a
decree
of
the
end
,
so
there
is
a
decree
of
the
middes
.
Thou
art
appointed
by
the
decree
of
God
to
lyfe
,
and
tho●
▪
art
likewise
appointed
to
come
to
that
lyfe
by
middes
.
There
are
two
middes
to
come
by
this
life
▪
The
first
is
sanctification
,
which
is
nothing
but
our
regeneration
●rought
in
vs
by
the
Spirit
of
God
.
The
second
is
saith
holden
in
the
truth
,
which
is
the
ground
of
holines●e
that
springs
out
of
the
hart
of
him
that
beleeues
in
Iesus
Christ
.
S●●
sayes
the
Apostles
Act.
●5
▪
9.
Hauing
their
harts
●urged
by
faith
,
so
that
without
faith
there
can
be
no
holinesse
in
a
man
.
And
all
this
ciuile
fashion
of
d●ng
is
doing
without
faith
.
Men
trowes
they
doe
well
enough
if
they
keepe
ciuile
honestie
.
I
say
to
thee
,
it
is
but
a
counterfaite
doing
:
for
where
there
is
no
sanctification
in
the
hart
〈…〉
hypocrisie
.
If
the
loue
of
this
Gospell
and
●aith
in
it
b●
not
in
the
ha●●
,
all
thy
doings
are
but
counterfaite
▪
and
they
shall
not
be
a
meane
to
saluation
:
for
it
is
true
holinesse
comming
of
a
true
faith
in
this
Gospell
,
that
is
a
middes
of
thy
saluation
.
And
therefore
all
other
outward
showes
,
how
honest
and
ciuile
that
euer
they
appeare
to
be
,
I
say
to
thee
,
they
are
no
middes
to
thy
saluation
,
and
thou
shalt
neuer
be
〈◊〉
to
〈◊〉
by
them
,
for
all
is
hypocrisie
,
therefore
that
thy
life
and
forme
of
actione
may
d●●●hee
good
to
thy
saluation
,
thou
must
haue
this
faith
in
the
Gospe●l
and
trueth
of
Iesus
.
If
ye
will
joyne
these
two
together
〈…〉
and
faith
in
the
trueth
of
Iesus
Christ
,
thou
shalt
be
saued
,
and
thou
shalt
goe
on
in
the
way
of
thy
saluation
to
the
which
thou
▪
wert
appointed
from
all
eternitie
.
Ye
see
then
heere
further
,
brethren
,
before
that
euer
that
eternall
decree
concerning
saluation
take
effect
and
be
put
in
execution
in
the
world
to
come
,
what
must
be
done
in
this
world
.
This
decree
must
be
put
to
execution
in
faith
and
holinesse
in
this
life
,
first
in
faith
and
then
in
sanctification
.
Then
would
thou
know
how
thou
shal
know
the
decree
of
thy
saluation
?
(
for
there
is
no
decree
extant
in
the
counsell
of
God
concerning
thy
saluation
)
I
will
not
bid
thee
runne
vp
to
Heauen
rashly
▪
but
take
vp
the
assurance
of
that
decree
in
the
execution
of
these
mids
ere
thou
come
to
the
end
▪
I
send
you
to
easie
meanes
,
hast
thou
faith
and
holinesse
,
and
perseueres
in
them
,
conclude
and
say
with
thy self
,
Lord
I
thank
thee
▪
I
am
of
the
number
of
thy
chosen
,
thou
hast
giuen
me
the
arlespenny
of
my
election
,
I
haue
gotten
that
blessed
Spirit
of
Iesus
that
seales
vp
my
saluation
.
I
haue
gotten
faith
and
holinesse
blessed
be
●e
that
hes
giuen
me
these
thinges
.
And
so
it
is
not
curiositie
to
be
sure
of
thy
saluation
,
nor
it
is
no
temeritie
to
seeke
the
certainty
of
thy
election
Brethren
,
there
is
no
doctrine
so
true
,
and
so
good
and
profitable
,
but
wicked
men
abuses
it
and
turnes
the
grace
of
God
into
wantonnesse
.
lipiturians
and
Libertines
whose
pleasure
is
in
vncleannesse
when
once
they
heare
of
election
,
they
,
will
start
vp
and
say
,
If
I
be
chosen
,
what
matter
what
I
doe
?
doe
what
I
will
and
play
the
wanton
as
I
please
,
my
election
stands
sure
,
I
must
be
safe
.
Vaine
man
,
fye
on
thee
looke
▪
what
the
Apostle
sayes
,
God
hes
chosen
thee
to
saluation
.
But
how
?
by
these
middes
,
they
must
haue
sanctification
that
is
wrought
by
the
Spirit
of
God
,
thou
must
liue
holilie
in
his
sight
,
and
then
thou
must
beleeue
,
thou
must
haue
faith
that
is
throgh
the
trueth
of
Iesus
Christ
,
or
else
thou
wert
neuer
chosen
.
If
thou
hast
not
faith
,
if
thou
hast
not
an
holy
life
,
no
saluation
for
thee
.
Then
shortly
in
the
next
verse
.
Hauing
spoken
of
faith
,
he
showes
how
a
man
commes
by
faith
,
how
he
gets
it
.
He
sayes
,
vnto
the
which
ye
are
called
.
Faith
thou
is
gotten
by
calling
,
if
a
man
be
not
called
and
cryed
on
,
as
it
were
,
with
a
shout
from
Heauen
,
O
,
the
dead
bodie
will
not
waken
!
for
if
thou
be
not
cry
edon
,
thou
wilt
not
get
grace
to
beleeue
,
if
thou
be
not
cried
vpon
by
the
cry
of
God
in
his
word
thou
shalt
neuer
get
faith
:
for
faith
is
kindled
vp
by
the
voice
of
the
Euangell
.
The
Lord
sayes
Iohn
5.
28.
29.
The
houre
shall
come
,
and
now
i●
,
when
the
dead
shall
heare
the
voice
of
the
Sonne
of
God
,
and
they
that
heare
it
shall
liue
,
meaning
the
dead
in
sinne
.
So
faith
rises
by
a
crye
and
call
,
when
he
sayes
come
out
of
that
death
thou
that
s●eepest
;
if
thou
heare
,
thou
shalt
incontinent
arise
and
beleeue
.
O
the
power
of
the
voice
of
God!
It
is
his
voice
onely
that
makes
the
dead
soule
heare
and
to
beleeue
.
It
is
not
thy
free-will
that
makes
thee
to
answere
;
it
is
the
cry
of
God
onely
that
kindles
vp
faith
in
thee
,
and
what
meanes
vses
he
to
call
men
by
?
Euen
the
Gospell
of
Iesus
Christ
,
which
is
the
voice
of
God
:
For
what
is
the
word
of
God
but
the
voyce
of
God
shouting
and
crying
vpon
thee
?
So
calling
is
by
a
word
and
voice
.
Now
,
calles
he
thee
by
the
voyce
of
the
Law
?
No
,
long
would
thou
haue
lye●
ere
thou
had
answered
to
the
voyce
of
the
Law
,
the
more
it
cry
vpon
thee
,
thou
wiltly
the
longer
dead
.
What
is
the
voice
then
?
The
sweet
voice
of
the
Gospell
of
Iesus
Christ
,
when
it
is
tolde
to
thee
that
the
Sonne
of
God
is
incarnate
for
thy
sake
,
he
hes
suffered
and
is
risen
that
thou
may
get
remission
of
sinnes
and
life
euerlasting
:
in
one
word
,
the
speach
of
the
crosse
of
a
dead
man
,
it
is
the
speach
that
puts
life
in
thee
,
and
so
no
faith
without
calling
and
no
calling
without
the
voice
of
the
Gospell
,
and
no
life
without
the
voice
of
the
Gospell
.
Thou
shalt
neuer
see
the
face
of
God
without
thou
heare
the
voice
of
the
Gospell
.
Yet
marke
.
He
sayes
,
our
Gospell
,
that
is
,
that
I
Paul
and
my
fellow
laborers
ministred
.
Then
I
aske
,
what
is
the
mouth
out
of
the
which
the
voice
of
the
Gospell
sounds
,
and
by
the
which
the
Lord
calles
the
dead
man
:
Euen
the
mouth
of
sillie
simple
men
;
and
therefore
Paul
cals
it
his
Gospel
.
Pauls
mouth
Peters
mouth
,
and
the
mouth
of
all
the
faithfull
ministers
are
the
voice
of
God
to
the
end
of
the
world
calling
thee
to
faith
,
and
therefore
doe
they
call
this
Gospell
their
Gospell
.
The
Lord
hes
so
ordeined
that
without
the
mouthes
of
sillie
men
no
voice
of
God
should
be
heard
in
the
earth
.
Goe
to
thy
chamber
,
read
as
thou
wilt
,
thou
shalt
nor
come
to
Heauen
if
thou
contemne
the
mouth
of
sillie
men
:
for
without
the
voice
of
sillie
men
that
soundes
this
Gospell
there
is
no
voice
of
God
calling
thee
to
faith
.
And
therefore
without
this
base
ministrie
is
no
saluation
for
thee
.
I
say
farther
,
If
the
mouth
of
this
ministrie
whereby
the
Lord
speaks
be
contemned
by
thee
,
there
is
no
faith
,
no
life
appointed
for
thee
God
hes
so
bound
himself
to
this
ministrie
,
that
if
thou
contemne
this
ordinance
thou
shalt
neuer
see
Heauen
.
He
will
haue
thee
safe
by
a
foolish
preaching
,
or
else
thou
shalt
neuer
see
heauen
Say
not
might
he
not
send
Angels
?
No
,
close
thy
mouth
:
for
by
foolish
preaching
thou
shalt
be
safe
and
by
no
other
means
.
Mark
this
ye
that
contemne
the
preaching
of
the
word
of
God
out
of
the
mouthes
of
sillie
men
.
Now
in
the
end
of
the
verse
he
sets
downe
another
end
of
this
calling
,
the
first
end
was
faith
:
the
other
is
the
participation
of
the
glorie
of
Heauen
in
Iesus
Christ
,
all
is
in
Christ
,
glorie
is
in
him
,
so
thou
shalt
not
get
either
grace
or
glorie
if
thou
get
not
Christ
,
alwaies
this
is
an
end
both
of
election
,
and
vocation
,
life
euerlasting
.
Election
is
from
all
eternitie
,
vocation
is
in
tyme
,
and
lyfe
euerlasting
followes
as
the
onely
effect
and
end
of
both
.
Now
the
calling
beginnes
here
,
and
what
other
thing
is
al
our
preaching
but
this
,
come
to
Iesus
Christ
the
Anchor
of
your
faith
and
life
,
and
this
cry
holds
〈◊〉
till
Christ
Iesus
come
,
and
then
he
will
cry
out
that
last
cry
.
Come
ye
blessed
of
my
Father
and
inherite
the
kingdome
prepared
for
you
,
and
then
the
chosen
shall
enter
in
the
participation
of
that
glorie
through
Christ
that
neuer
shall
end
.
And
therefore
to
this
Iesus
the
Anchor
of
our
life
and
the
caller
of
vs
to
life
and
glory
with
the
Father
and
holy
Spirit
we
render
al
praise
and
honor
for
now
and
euermore
.
AMEN
.
THE
NINTH
LECTVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
2.
THESSA
.
CHAP.
2.
vers.
15.
16.
17.
15
Therefore
,
brethren
,
●tand
fast
,
&
keep
the
instructions
which
ye
haue
bene
laught
,
either
by
our
word
,
or
by
our
Epistle
.
16
Now
the
same
Iesus
Christ
our
Lord
,
and
our
God
,
●●en
the
Father
which
hath
loued
vs
,
and
hath
〈◊〉
vs
euerlasting
consolation
and
good
hope
through
grace
,
17
Comfort
you
harts
,
and
stablishe
you
in
〈…〉
and
good
worke
.
AFTER
the
Apostle
he●
ended
that
Prophecy
of
the
vniuersall
defection
from
the
trueth
and
faith
of
Christ
Iesus
,
and
of
the
reueiling
and
manifesting
of
the
Antichrist
,
and
his
power
,
he
doeth
three
things
in
the
end
of
this
chapter
.
First
he
comforts
the
Thessalonians
against
this
Aposta●ie
and
defection
,
assuring
them
it
should
not
touch
them
,
because
they
were
grounded
vpon
that
stable
foundation
of
the
eternall
election
of
God
,
of
the
which
they
had
sure
tokens
and
testimonies
,
the
sanctification
of
the
Spirit
and
faith
in
the
trueth
,
the
calling
of
God
to
faith
and
participation
of
the
glory
of
Iesus
Christ
▪
Next
in
the
text
we
have
red
there
are
conteined
two
things
.
The
first
is
〈◊〉
exhortation
to
the
Thessalonians
to
stand
and
per●euere
to
the
end
.
The
other
is
a
prayer
conceiued
by
the
Apostle
to
God
the
Father
and
to
the
Lord
Iesus
,
that
it
would
please
them
first
to
comfort
the
harts
of
the
Thessalonians
,
next
to
establish
them
in
euery
good
word
and
worke
.
Then
shortly
to
come
to
the
text
.
We
haue
set
downe
in
the
first
words
an
exhortation
to
the
Thessalonians
that
they
should
standfast
.
But
first
we
shall
consider
how
this
exhortation
followes
on
the
doctrine
passing
before
.
Therefore
,
sayes
he
.
Then
it
must
be
inferred
by
a
consequent
vpon
the
doctrine
preceeding
.
The
cause
of
their
standing
and
perseuerance
must
be
in
the
text
preceding
,
to
wit
,
their
eternal
election
to
saluation
,
their
sanctification
,
their
faith
in
the
trueth
of
Iesus
.
their
effectuall
calling
to
lyfe
euer
lasting
,
and
the
glorie
of
Christ
:
vpon
these
grounds
he
inferres
this
;
I
herefore
,
brethren
,
stand
fast
:
as
if
he
did
say
,
seeing
ye
are
so
sure
grounded
,
therefore
stand
fast
on
your
ground
.
Then
thelesson
is
,
when
a
man
findes
in
his
owne
hart
that
God
hes
chosen
him
to
saluation
from
all
eternitie
,
when
he
findes
he
hes
faith
and
the
Spirite
of
sanctification
,
and
finds
the
Lord
from
Heauen
to
call
on
him
and
to
put
out
his
hand
as
it
were
,
and
to
take
him
by
the
hand
againe
,
and
to
leade
him
forwarde
to
that
saluation
to
the
which
he
hes
appoynted
him
from
all
eternitie
Then
though
Heauen
should
fall
and
all
the
world
goe
to
ruine
,
though
thousands
of
men
should
fall
away
from
the
trueth
at
this
tyme
,
yet
it
becommes
him
not
once
to
shudder
,
or
to
suffer
himselfe
once
to
be
shaken
in
the
middes
of
all
confusion
,
and
that
not
throgh
any
confidence
or
strength
in
himselfe
(
for
then
he
will
be
beguilde
)
but
onely
through
the
power
of
the
grace
of
his
God
which
he
hes
found
in
experience
:
ground
himself
on
that
ground
which
we
haue
Rom.
11.
29.
The
gifts
and
calling
of
God
is
without
repentance
,
if
once
the
Lord
begin
to
bestow
these
spirituall
blessings
,
and
to
call
a
person
to
the
glory
of
Christ
effectually
,
Heauen
and
earth
shall
goe
together
ere
that
person
perish
.
Now
ere
I
goe
further
to
the
words
I
would
solue
a
question
that
may
fal
out
here
.
Hes
not
the
Apostle
euen
now
before
certified
these
Thessalonians
of
their
election
from
al
eternitie
out
of
the
which
it
followes
necessarly
that
they
are
placed
out
of
al
danger
of
finall
defection
:
for
it
is
impossible
that
they
that
are
elected
from
all
eternity
can
fall
away
finallie
and
perish
:
how
is
it
then
that
he
exhortes
them
to
stand
considering
this
their
sure
election
is
vnchangeable
?
I
answere
shortly
.
It
is
true
the
chosen
of
God
are
placed
outwith
all
danger
of
this
defection
,
vnto
the
which
the
reprobate
is
subject
,
and
it
is
impossible
that
they
can
fall
away
finallie
.
indeed
they
may
haue
their
owne
stumblinges
and
stoppings
;
but
as
concerning
their
finall
defection
it
is
a
thing
vnpossible
that
they
can
be
subject
to
it
by
vertue
of
their
election
:
for
,
brethren
,
so
many
as
are
ordeined
to
life
,
of
necessity
they
are
ordeined
to
finall
perseuerance
;
if
thou
be
ordeined
to
life
,
of
necessitie
thou
must
stand
fast
to
the
end
in
some
measure
:
but
it
is
as
true
on
the
other
part
that
they
that
are
ordeined
to
perseuerance
they
are
ordeined
to
stand
by
such
and
such
meanes
:
and
of
these
meanes
this
is
one
,
exhortation
;
another
is
,
admonition
;
another
is
teaching
;
another
rebuking
,
(
for
if
need
be
we
should
rebuke
,
euen
the
chosen
of
God
,
and
threatten
them
)
yea
the
prayers
also
of
the
Saints
and
Pastors
are
meanes
to
make
the
chosen
to
stand
fast
.
And
failing
these
meanes
by
the
which
the
Lord
hes
ordeined
that
they
shall
perseuere
,
and
especiallie
if
thou
contemne
these
meanes
,
exhortation
,
admonition
,
rebukes
,
doctrine
,
and
prayers
of
the
faithfull
,
thou
shalt
faile
of
perseuerance
,
and
failing
of
perseuerance
thou
shalt
fall
finally
away
.
And
if
thou
fall
finallie
away
,
thou
shalt
finde
that
thou
wert
neuer
one
of
these
that
were
chosen
to
life
euerlasting
.
And
therefore
,
brethren
,
seeing
these
are
the
means
of
God
to
hold
thee
vp
to
the
end
till
he
glorifie
thee
,
thou
should
be
glad
when
thou
art
admonished
exhorted
and
taught
,
for
they
are
the
tokens
to
thee
of
thy
election
if
thou
take
them
in
a
good
part
.
Beware
then
that
ye
contemne
not
any
of
these
meanes
.
Now
to
goe
forward
.
When
he
hes
exhorted
them
to
stand
fast
,
then
immediatly
he
subjoines
(
as
it
were
)
the
definition
of
this
standing
what
it
is
.
Standfast
(
sayes
he
.
)
What
is
that
?
Hold
a
fast
and
a
sure
grip
.
Whereof
?
of
the
doctrine
I
haue
taught
you
either
by
word
or
writ
,
stand
fast
by
it
.
Marke
then
.
Ye
see
the
perseuerance
he
craues
is
the
perseuerance
in
the
faith
,
and
in
the
●ight
of
the
word
;
the
doctrine
of
Iesus
Christ
is
the
light
of
the
world
,
and
perseuerance
in
knowledge
of
this
word
is
to
hold
it
fast
.
To
make
this
plaine
.
There
are
two
sorts
of
perseuerance
.
One
is
the
perseuerance
in
the
trueth
,
in
the
Gospell
,
in
the
faith
of
Iesus
and
in
the
light
,
two
sorts
of
perseuerance
.
and
all
these
are
one
.
There
is
another
perseuerance
,
and
that
is
an
holy
life
,
well
doing
,
and
in
a
godly
conuersation
.
Marke
them
both
:
if
ye
will
compare
them
together
,
the
first
which
is
perseuerance
in
faith
or
in
trueth
must
be
the
cause
of
the
other
,
and
the
other
is
the
necessar
effect
of
it
;
where
perseuerance
is
in
the
light
of
necessitie
there
is
a
perseuerance
in
godlinesse
:
for
a
man
that
perseueres
in
the
light
of
necessity
that
man
walketh
in
the
hie
way
to
Heauen
in
his
action
and
maner
of
liuing
,
and
must
goe
the
direct
way
to
saluation
;
but
once
take
away
the
light
,
and
let
him
reject
and
contemne
the
light
and
veritie
of
Christs
Gospell
,
he
shall
not
goe
one
stop
rightlie
,
but
he
shall
decline
from
the
hie
way
.
Take
the
Gospell
and
the
light
of
Christ
out
of
his
eyes
and
hart
,
he
shall
neuer
do
one
right
action
,
he
may
seeme
to
be
good
and
haue
a
faire
outward
showe
,
and
his
words
may
seeme
glistring
,
so
that
he
shall
not
seeme
to
be
a
murtherer
,
a
theefe
,
or
an
harlot
:
but
if
the
Gospel
be
out
of
his
hart
,
all
is
but
hypocrisie
,
and
there
is
nothing
in
his
hand
that
pleases
God
,
all
is
abomination
,
and
his
rewarde
for
all
his
faire
doing
shall
be
with
the
hypocrites
in
Hell
.
So
let
not
man
pleasure
himselfe
in
his
doing
,
if
his
eye
be
not
set
on
Iesus
Christ
shining
in
the
Gospel
:
If
he
walke
not
in
the
light
of
Iesus
Christ
,
he
is
in
the
wrong
way
when
he
thinkes
he
is
in
the
rightest
way
.
Lord
giue
men
this
grace
that
when
they
think
they
stand
,
they
may
grip
to
this
light
of
te
Gospell
.
Yet
to
marke
more
narrowly
these
wordes
.
Keepe
,
sayes
he
,
hold
a
grip
and
stand
fast
.
How
shall
I
stand
?
By
keeping
of
a
grip
,
no
standing
for
man
but
by
a
gripping
,
if
thou
let
thy
grip
go
fall
shalt
thou
.
Now
what
shall
they
grip
?
Doctrine
,
keepe
light
,
the
best
thing
in
the
world
is
to
keepe
knowledge
.
There
is
no
standing
for
men
,
except
by
keeping
light
and
knowledge
.
Yet
what
doctrine
is
this
he
willes
them
to
keepe
?
He
sayes
,
which
I
haue
deliuered
and
teached
you
.
There
is
no
standing
but
by
gripping
of
doctrine
.
And
what
a
doctrine
?
Euen
the
doctrin
of
the
Apostles
,
grip
to
it
onely
:
For
grip
as
fast
as
thou
wilt
to
the
traditions
and
vanities
of
men
they
will
not
all
make
thee
stand
:
for
there
is
no
standing
but
by
gripping
of
the
doctrine
of
the
Apostles
,
Paul
,
Peter
,
and
the
rest
of
them
,
there
is
no
standing
but
on
the
foundation
of
the
Prophets
and
Apostles
.
Paul
writing
to
the
Ephes.
2.
20.
speakes
of
their
building
,
Being
builded
,
sayes
he
,
vpon
the
foundation
of
the
Prophets
and
Apostles
.
Thou
shalt
neuer
be
builded
on
Iesus
Christ
,
if
thou
be
not
builded
vpon
the
doctrine
of
the
Prophets
and
Apostles
,
and
if
that
be
not
,
then
there
is
no
saluation
for
thee
,
goe
to
Spaine
,
goe
to
Rome
as
thou
wilt
,
thou
hast
noght
ado
with
Iesus
Christ
if
thou
stand
not
grounded
on
the
doctrine
of
the
Prophets
and
Apostles
.
Then
would
ye
see
what
ye
call
true
perseuerance
in
faith
?
What
is
perseuerance
and
apostasie
.
Euen
that
is
true
perseuerance
that
is
in
the
doctrine
of
the
Prophets
and
Apostles
onely
,
and
no
more
,
and
no
lesse
.
Then
what
is
Apostasie
that
is
contrare
to
perseuerance
?
If
perseuerance
be
in
keeping
of
the
doctrine
of
the
Apostles
,
then
that
is
Apostasie
when
thou
falles
away
from
their
doctrin
.
No
,
brethren
,
the
falling
away
from
that
Roman
Antichrist
is
no
Apostasie
.
The
Lord
at
his
comming
in
that
great
day
shall
justifie
this
,
and
shall
judge
that
Church
to
be
a
false
and
an
adulterous
Apostatike
Church
,
and
whoeuer
joines
with
it
if
they
repent
not
,
shall
be
adjudged
that
day
to
damnation
;
and
they
that
departs
from
it
and
stickes
to
the
doctrine
of
the
Prophets
and
Apostles
shall
be
judged
to
be
the
holy
ones
of
God
.
Now
followes
in
the
end
of
the
verse
two
sortes
of
teaching
of
them
,
that
the
Apostle
vsed
.
The
first
is
by
word
,
when
he
spoke
to
them
face
to
face
.
The
other
is
by
his
Epistle
.
The
lesson
is
easie
.
Men
are
taught
aswell
by
writ
as
word
,
all
teaching
is
not
tied
to
the
personall
presence
of
men
.
No
,
men
are
as
surely
taught
by
writ
as
by
word
.
And
seeing
it
hes
pleased
the
Lord
to
showe
this
mercy
on
vs
that
the
writtes
of
the
Apostles
are
comde
in
our
hands
,
which
are
read
in
your
audience
,
therefore
we
haue
Paul
to
be
a
teacher
to
vs
aswell
as
the
Thessalonians
had
.
Therefore
conclude
surely
that
it
is
not
so
much
this
Minister
or
that
Minister
teaches
you
,
as
it
is
the
Apostle
Paul
and
Christ
Iesus
in
him
:
for
euery
Minister
is
not
so
guyded
as
he
was
the
ministers
may
erre
and
hes
erred
,
but
the
Apostles
could
not
erre
:
for
they
were
immediatly
called
of
Iesus
Christ
,
and
were
in
their
writting
direct
fully
by
the
holy
Spirit
.
Therefore
think
that
ye
haue
the
Apostle
Paul
and
the
rest
to
be
your
teachers
,
and
as
for
a
Minister
if
he
goe
a
stray
breadth
off
that
ground
of
the
Apostles
,
he
teaches
false
doctrine
;
and
so
the
surest
teachers
that
we
haue
are
the
olde
Prophets
and
Apostles
that
cannot
erre
.
Thinke
it
not
a
small
mercy
that
the
Lord
hes
made
their
writs
to
come
to
vs
;
and
no
doubt
Christ
when
he
tooke
good-night
of
the
Apostles
had
respect
to
this
.
Matt.
28.
chap.
19.
vers
.
Goe
your
way
and
teach
all
nations
,
baptizing
them
in
the
name
of
the
Father
,
of
the
Sonne
,
and
the
holy
Ghost
,
and
loe
I
am
with
you
vntill
the
end
of
the
world
:
as
he
would
say
,
ye
in
a
maner
shall
bide
and
liue
till
I
come
againe
,
if
not
in
your
persons
,
yet
in
your
writte
,
and
I
shall
accompanie
your
writte
,
as
I
did
accompany
your
persons
in
the
world
:
and
surely
the
Spirit
of
Christ
accompanies
this
same
writ
and
word
as
euer
he
did
their
dresence
on
earth
.
Now
I
will
answere
one
doubt
that
he
ere
occurres
before
I
go
forward
.
Ye
that
hes
red
any
thing
knowes
that
the
aduersars
preases
to
make
aduantage
of
this
place
,
keepe
that
that
I
haue
taught
you
by
word
or
writ
:
Then
cry
they
out
traditions
,
traditions
.
The
Apostles
,
say
they
,
hes
left
traditions
besides
their
writs
,
verities
vnwritten
,
and
therefore
as
great
credite
should
be
giuen
to
them
as
to
the
written
verity
,
and
they
should
be
receiued
with
as
great
reuerence
as
their
writs
.
Brethren
,
it
is
true
the
words
importes
a
diuersity
,
but
if
ye
will
looke
well
about
you
ye
shall
find
that
there
is
no
diuersity
in
the
matter
and
substance
,
but
onely
in
the
maner
and
forme
of
teaching
:
as
if
he
should
haue
said
,
Keep
that
which
I
haue
teached
you
either
by
word
or
writ
,
which
is
all
one
thing
:
for
that
which
I
spoke
I
wrote
,
and
that
which
I
wrote
I
spok
;
this
is
certaine
.
But
giuing
this
to
them
,
supponing
the
Apostle
had
spoken
something
which
he
had
not
written
at
this
time
,
what
is
it
to
the
purpose
?
Ergo
wrote
he
i●
not
afterward
?
Supponing
the
Apostle
had
not
written
this
whole
doctrine
to
the
Thessalonians
,
yet
wrote
he
it
not
to
the
Romans
,
Ephesians
,
&
c
?
and
in
one
word
,
the
Apostle
spoke
nothing
by
mouth
which
he
registred
not
in
writte
.
The
same
doctrine
he
spoke
by
mouth
,
the
same
he
left
in
register
in
writ
to
be
red
by
the
world
.
Now
then
to
return
to
the
matter
.
When
he
hes
ended
the
exhortation
he
subjoines
prayer
,
and
the
same
perseuerance
he
exhorted
them
to
,
he
begs
to
them
from
the
hands
of
God
.
Brethren
,
al
exhortation
,
Teaching
without
the
spirite
powerl●s
all
this
doctrine
and
preaching
,
all
preceptes
and
admonitions
are
but
winde
and
vaine
voyces
shal
sounds
in
the
eare
and
goes
not
to
the
hart
▪
except
with
the
word
the
Lord
concur
by
his
spirit
If
the
Lord
by
his
power
and
spirit
inwardly
moue
not
the
hart
and
affections
of
men
all
is
but
vanity
and
winde
.
Now
the
meane
ye
see
to
get
the
Spirit
to
the
preaching
and
hearing
of
the
word
,
is
prayer
.
And
therefore
take
the
lesson
.
A
man
should
neuer
preach
nor
heare
preaching
but
the
eie
of
his
soule
should
be
lifted
vp
to
him
that
is
able
onely
to
giue
the
power
and
increase
:
In
preaching
the
Minister
should
be
begging
power
,
and
the
people
praying
and
saying
,
Lord
as
this
is
thy
word
,
which
is
thy
power
vnto
saluation
,
so
by
thy
Spirit
make
it
powerfull
in
me
.
If
thy
eye
be
on
the
man
,
and
thy
hart
be
not
lifted
vp
to
God
,
thou
shalt
goe
as
empty
home
as
thou
came
abroad
.
Therefore
set
thy
eye
and
hart
on
him
who
is
only
able
to
giue
power
to
thy
life
,
and
vpon
him
who
giues
only
consolation
when
thou
hast
need
,
and
finally
on
him
that
giues
saluation
to
all
that
beleues
aright
,
to
wit
,
the
Lord
Iesus
:
for
without
him
there
is
no
grace
to
be
bestowed
on
man
,
be
what
he
wil.
Prayer
is
the
meane
to
get
the
presence
of
the
Spirit
concurring
with
the
word
:
for
the
word
,
without
grace
and
power
be
giuen
to
it
to
open
the
hart
,
is
powerfull
to
close
the
hart
.
The
Gospell
is
an
instrument
to
obdure
thy
hart
,
if
it
be
heard
without
praier
to
God
and
presence
of
his
Spirit
.
Therefore
pray
that
in
hearing
ye
may
vnderstand
,
and
that
ye
may
walke
according
to
the
knowledge
thereof
.
Now
then
to
come
to
the
wordes
.
There
are
three
thinges
in
this
prayer
.
First
,
the
persons
to
whom
it
is
directed
:
The
second
is
the
arguments
whereby
he
will
assure
the
Thessalonians
that
the
praier
shal
be
granted
to
them
.
And
the
last
is
,
the
things
that
he
prayes
for
to
them
.
To
come
to
the
persons
,
I
pray
,
sayes
he
,
the
Lord
Iesus
Christ
.
He
names
him
first
,
for
the
sweetnesse
of
grace
he
had
found
in
him
euer
since
first
he
knew
him
;
his
soule
was
so
filled
with
the
swetnes
of
Christ
that
in
nothing
he
could
forget
him
,
neither
in
his
praier
nor
exhortations
to
others
,
as
euery
one
that
is
touched
with
such
a
feeling
of
Christ
will
doe
:
Know
ye
not
this
ye
that
make
a
glorious
profession
of
Christ
?
〈◊〉
is
thee
that
euer
took
the
profession
of
Christ
in
thy
mouth
if
thou
find
not
a
sweetnes
of
his
grace
towards
thee
in
thy
hart
;
if
thou
finde
it
,
thou
wilt
neuer
speake
of
any
matter
concerning
grace
and
saluation
but
Iesus
Christ
shall
be
first
in
thy
mouth
.
Next
he
commes
to
the
Father
,
and
he
sayes
,
and
God
our
Father
▪
There
then
the
two
persons
which
are
the
two
fountaines
of
all
grace
that
comes
to
man
in
the
world
.
Mark
here
a
double
honor
giuen
to
Christ
.
First
he
is
joined
with
the
Father
as
a
fontaine
of
all
grace
,
and
next
he
is
first
named
:
for
he
sayes
,
I
pray
the
Lord
Iesus
:
and
then
he
sayes
,
and
God
our
Father
.
He
puts
the
Father
in
the
second
rowme
,
Iesus
Christ
god
equal
with
the
Father
.
albeit
in
other
places
he
puts
God
the
father
in
the
first
rowme
,
as
ye
may
finde
in
all
his
salutations
.
Now
what
must
followe
on
this
?
Euen
this
,
that
Iesus
Christ
is
very
God
,
as
he
is
very
man
,
coessential
of
the
same
nature
with
God
,
coequall
,
of
the
same
dignity
and
majestie
with
the
Father
,
and
coeternall
with
him
;
if
this
were
not
,
he
could
not
haue
giuen
him
such
a
style
without
blasphemy
against
God
.
The
olde
Heretikes
thought
they
got
a
great
aduantage
of
such
places
of
the
Scripture
that
placed
the
Father
in
the
first
rowme
,
to
conclude
that
Iesus
Christ
was
not
onely
inferior
,
but
far
vnequall
to
God
the
Father
,
and
especially
they
gather
it
out
of
these
wordes
,
I
baptise
thee
in
the
name
of
the
Father
,
and
of
the
Son
,
&c.
Ergo
,
say
they
,
the
Sonne
is
inferiour
.
But
looke
here
and
ye
will
finde
that
Christ
is
named
in
the
first
rowme
.
That
olde
doctor
Chrysostome
▪
when
he
hes
reasoned
against
this
fond
opinion
,
at
last
he
concludes
.
They
are
equall
in
eternitie
,
dignitie
and
in
euerie
thing
,
that
is
,
or
may
be
called
truely
God
.
Indeed
the
Father
is
the
first
person
,
but
that
makes
not
that
the
Father
is
aboue
the
Sonne
;
for
there
is
equalitie
in
dignity
and
essence
,
and
therefore
he
whiles
puts
the
one
before
the
other
,
and
that
not
in
respect
of
any
supremacy
,
but
to
testifie
that
Iesus
Christ
our
Sauior
and
the
Father
is
one
,
and
equall
in
euery
respect
.
Now
to
come
to
the
argumentes
which
are
not
set
downe
so
much
to
mooue
God
▪
as
to
assure
the
Thessalonians
that
the
thinges
shall
be
granted
that
he
craues
for
them
▪
The
arguments
are
from
the
effects
of
God
.
First
,
Who
hes
loued
vs
.
Secondly
,
who
hes
giuen
vs
euerlasting
consolation
:
And
the
last
,
who
hes
giuen
vs
good
hope
,
and
all
throgh
grace
and
mercy
,
contrare
vnto
our
deseruing
.
Marke
,
bethren
,
a
generall
.
He
bringes
these
Thessalonians
to
remembrance
of
these
graces
of
God
bestowed
on
them
before
,
Argumentes
to
assure
vs
,
that
,
God
will
grant
vs
benefits
craued
in
prayer
.
to
assure
them
,
the
Lord
wil
grant
them
these
benefits
he
praies
for
to
them
.
When
God
begins
to
show
his
mercy
on
men
,
or
,
wemen
,
and
in
Iesus
Christ
to
powre
out
his
blessings
vpon
them
,
he
giues
,
as
it
were
,
an
obligation
subscriued
with
his
own
hand
,
I
shall
be
with
you
for
euer
,
neuer
man
bond
himself
as
the
Lord
binds
himselfe
:
from
once
he
begin
to
deale
mercifully
with
vs
,
if
he
begin
once
to
giue
vs
faith
in
Iesus
christ
and
to
minister
that
inward
consolation
,
and
to
giue
vs
hope
of
life
euerlasting
,
in
so
doing
he
giues
vs
an
obligation
that
that
mercy
shall
continue
with
vs
for
euer
.
Therefore
mark
the
graces
of
God
giuen
to
thee
and
neuer
forget
them
:
for
they
will
hold
thee
vp
.
That
God
that
hes
comforted
thee
once
shal
comfort
thee
for
euer
:
He
is
not
like
man
,
I
am
,
sayes
he
,
Iehoua
,
not
changeable
;
and
therefore
,
ground
thy
hart
on
that
vnchangablenes
of
God
.
For
,
he
,
who
hes
once
begunne
with
thee
to
giue
thee
mercy
,
assure
thy self
,
he
shal
not
leaue
thee
.
How
was
Dauid
and
the
godly
of
olde
,
holden
vp
,
but
,
by
this
same
obligation
?
Would
euer
any
of
the
olde
fathers
haue
stood
without
this
?
No.
There
only
prop
&
vp-hold
was
the
experience
of
the
mercy
of
God
once
showne
on
them
,
and
diligently
remembred
by
them
.
Now
,
to
come
to
the
particulare
.
Who
hes
loued
vs
,
not
as
a
Creator
does
a
creature
,
The
first
Gods
loue
but
,
as
the
father
does
the
son
,
that
is
an
higher
degree
of
loue
;
for
,
he
called
him
Father
,
immediatly
before
,
then
,
he
subjoines
,
he
loued
vs
.
Brethren
,
would
ye
come
to
the
thinges
we
haue
of
God
,
throgh
Christ
?
The
first
is
grace
,
mercy
,
and
free
fauour
:
He
is
bound
to
no
creature
,
but
,
what
euer
he
giues
,
he
giues
it
freely
.
The
first
blessing
,
that
God
bestowes
on
man
on
earth
,
and
the
first
effect
of
grace
and
of
his
free
fauor
,
is
loue
(
this
loue
is
giuen
to
make
the
creature
to
powr
out
,
as
it
wer
,
the
hart
on
his
Creator
againe
)
He
hes
loued
vs
,
ere
euer
we
wer
,
of
this
loue
proceeds
eternal
election
,
as
ye
may
read
,
in
sundry
places
of
the
new
Testament
.
This
loue
stayes
not
here
,
but
,
after
,
he
bringes
vs
in
the
world
at
his
owne
appointed
tyme
,
he
makes
the
loue
,
that
was
in
his
hart
,
before
all
tyme
towardes
vs
,
to
break
out
,
and
he
sheds
it
abroad
,
in
our
harts
.
And
the
first
effect
of
it
is
our
effectuall
calling
.
He
will
say
,
Come
hither
out
of
the
foule
pollution
of
the
world
,
and
I
wil
exceme
thee
from
the
damnable
end
of
the
world
,
and
so
,
from
thence
forth
,
mercy
hes
no
end
,
but
,
from
calling
he
proceeds
to
justification
;
from
justification
,
to
regeneration
;
and
last
,
to
glorification
.
So
,
the
first
thing
God
giues
thee
,
is
his
hart
and
harty
loue
.
He
will
not
giue
thee
any
of
these
blessinges
,
that
are
in
Iesus
Christ
,
vntill
with
them
he
giue
thee
his
hart
:
He
is
not
like
man
who
will
giue
thee
a
faire
countenance
alone
,
and
will
take
no
further
thought
what
become
of
thee
,
but
God
will
giue
thee
his
hart
,
as
the
first
gift
,
and
giuing
thee
his
hart
,
what
can
he
deny
thee
?
When
he
hes
giuen
thee
his
hart
,
can
he
deny
thee
life
?
And
therefore
,
Rom.
5.
5.
it
is
said
,
that
,
the
loue
of
God
is
shed
abroad
in
vs
,
by
his
holy
Spirit
.
Now
,
as
he
embraces
vs
with
loue
,
Lord
if
we
could
meete
him
with
halfe
loue
againe
.
We
cannot
loue
him
,
except
he
loue
vs
first
.
1.
Iohn
4.
19.
There
is
none
that
loues
him
,
but
he
that
hes
the
sense
of
Gods
loue
in
his
hart
furnished
by
the
Spirit
of
God
.
O
,
the
joy
and
consolation
in
the
hart
,
when
it
findes
the
Lords
hart
powred
out
on
it
!
And
without
this
sense
of
Gods
loue
towardes
thee
,
fy
on
thee
,
if
thou
wert
a
king
for
all
thy
kingdomes
,
if
thou
wert
ruler
ouer
all
,
fy
on
thy
glorie
and
pleasure
:
for
,
all
the
things
vnder
Heauen
may
well
minister
to
thee
a
false
joy
and
peace
in
thy
hart
,
but
they
shall
neuer
giue
thee
the
true
joy
:
for
there
is
no
true
joy
but
through
the
sense
of
the
loue
of
God
in
thy
hart
.
So
there
is
the
first
gift
and
argument
whereby
he
assure
▪
these
Thessalonians
that
the
thinges
he
askes
for
them
shall
be
graunted
to
them
without
all
doubt
.
The
next
argument
is
,
And
hes
giuen
vs
consolation
eternall
.
In
this
word
he
summes
vp
all
the
blessinges
giuen
to
man
in
Iesus
Christ
in
tyme
,
The
second
is
eternall
consolation
.
our
effectuall
calling
,
our
justification
through
his
righteousnesse
,
forgiuenesse
of
sinnes
,
and
an
acceptation
in
his
fauor
,
our
sanctification
by
his
Spirit
,
the
resurrection
of
the
bodie
,
and
life
eternal
in
glorie
:
al
these
we
haue
in
him
to
whom
Paul
maks
this
prayer
.
So
all
the
blessinges
of
God
commes
and
meetes
in
the
hart
of
man
as
in
a
centre
:
they
end
all
in
consolation
,
our
effectual
calling
ends
in
consolation
,
our
justifying
ends
in
consolation
.
Therefore
,
sayes
Paul
,
Rom
5.
1.
Being
iustified
by
faith
we
haue
peace
toward
God
.
Then
in
one
word
.
As
all
blessing
beginnes
at
the
hart
of
God
,
and
at
that
loue
he
powres
our
on
vs
,
so
al
blessing
ends
in
our
hart
.
The
beginning
is
Gods
,
the
end
is
ours
,
and
our
end
is
this
,
that
peace
that
passes
all
vnderstanding
:
This
loue
of
God
is
as
a
floode
through
the
which
flowes
downe
all
these
blessinges
bestowed
on
vs
which
are
as
as
many
springs
and
conduits
comming
from
that
great
and
vnspeakable
loue
of
God
and
entering
once
in
vpon
our
harts
wakens
vp
an
infinite
and
vnspeakable
joy
in
vs
:
For
from
once
▪
that
wa●e●
of
the
loue
of
God
touch
the
hart
,
there
flowes
such
a
consolation
as
is
vnspeakable
.
The
Lord
of
Heauen
giue
euery
one
earnestnesse
to
seeke
this
consolation
:
for
it
is
the
arlespenny
of
these
euerlasting
joyes
which
once
we
shall
haue
in
Heauen
throgh
Iesus
Christ
.
He
calles
it
eternall
,
because
it
is
a
fontaine
that
neuer
is
stopped
,
it
neuer
goes
dry
,
but
euer
runnes
,
when
the
fountaine
euer
●●mes
the
riuer
that
runnes
from
it
will
neuer
goe
dry
.
And
therefore
when
that
fountaine
of
loue
in
the
hart
of
God
commes
in
thy
hart
,
thy
consolation
must
laste
for
euer
,
his
loue
running
down
in
thy
hart
makes
thy
joy
euerlasting
.
The
thinges
of
this
world
when
thou
gettest
them
will
waken
vp
some
joy
in
thy
hart
,
but
that
joy
which
thou
hast
the
day
thou
wilt
want
to
morrow
,
for
it
is
not
permanent
:
but
as
for
that
joy
which
proceeds
of
the
loue
of
God
,
it
hes
no
end
,
it
is
eternall
;
and
therefore
they
that
will
seeke
consolation
in
Iesus
shal
neuer
haue
an
end
of
joy
.
Indeed
sometymes
this
our
joy
seemes
to
be
troubled
heere
,
because
it
is
compassed
with
many
crosses
and
afflictions
,
but
the
Lord
from
tyme
to
tyme
makes
our
joy
sensible
,
and
wakens
it
vp
in
vs
,
and
when
thou
shalt
be
in
Heauen
thou
shalt
haue
an
endles
consolation
without
any
vicissitude
or
alteration
for
euer
.
Seek
then
I
pray
you
for
this
loue
of
God
,
as
ye
wold
be
euerlastinglie
blessed
with
this
joy
vnalterable
.
Now
,
the
third
benefite
is
good
hope
.
He
calles
it
good
,
because
it
is
of
the
best
thing
,
The
third
,
good
hope
that
euer
was
,
that
is
,
it
is
of
that
cheefe
felicitie
:
for
,
what
is
it
we
hope
for
?
Euen
,
that
consummation
of
our
cheefe
and
euerlasting
felicitie
with
our
God
we
hope
for
that
possession
of
the
glorie
of
our
Lord
Iesus
,
and
therefore
,
it
is
not
without
reason
,
that
,
it
is
called
good
hope
.
Wherefrom
flowes
it
?
Euen
,
as
consolation
flowes
from
loue
,
so
,
hope
flowes
from
consolation
,
Rom.
15.
4.
and
consolation
is
as
an
arlespenny
,
that
,
God
puttes
in
thy
hand
,
that
thou
shalt
get
them
full
payment
of
the
whole
summe
.
And
therefore
,
it
wakens
vp
thy
hart
to
hope
,
so
,
that
when
I
get
a
peece
of
consolation
,
I
am
induced
to
hope
certainely
,
that
,
that
Lord
,
that
hes
giuen
me
that
arlespenny
shal
not
leaue
me
,
till
he
fil
my
hart
with
the
fulnesse
of
consolation
:
for
,
the
saciety
:
and
full
contentment
is
not
,
till
we
see
Christ
face
to
face
,
and
vntill
this
tyme
we
must
liue
by
hope
.
In
end
,
he
sayes
,
all
these
thinges
are
by
grace
.
Loue
is
by
grace
,
consolation
is
by
grace
,
hope
is
by
grace
,
that
is
,
of
the
free
fauour
of
God
,
without
any
desert
,
or
,
merite
,
on
mans
part
.
And
it
is
well
with
vs
,
that
it
is
no●
so
,
that
all
is
of
free
grace
,
without
out
merite
:
for
,
if
any
blessing
of
God
hang
vpon
a
mans
merite
,
vpon
his
doing
and
deseruing
,
alas
,
weak
would
this
ground
be
,
and
there
would
not
be
one
day
,
but
we
should
fall
from
the
grace
.
If
it
〈◊〉
depended
on
me
,
I
would
lose
it
euerie
moment
of
the
day
:
So
,
the
ground
of
thi●
suretie
and
stabilitie
of
Gods
blessinges
is
onely
in
God
,
euen
,
his
free
grace
and
loue
.
When
the
Lord
regardes
thee
,
not
for
ought
,
that
is
in
thee
,
but
lookes
to
himselfe
,
then
,
thou
hast
stedfastnesse
by
the
grace
of
God
,
as
ye
may
collect
of
the
4.
chap.
to
the
Rom.
verse
16.
Therefore
,
it
is
by
faith
,
that
it
might
come
by
grace
▪
and
the
promise
might
be
sure
,
to
all
the
seede
.
If
the
inheritance
hang
vpon
thy
stinking
workes
(
for
,
thou
fylest
the
workes
of
the
holy
Spirit
in
thee
)
thou
shouldst
neuer
see
Heauen
:
And
thou
,
that
wilt
stick
by
such
a
ground
,
and
say
,
Heauen
and
saluation
depends
on
thy
works
,
thou
shalt
find
thy selfe
frustrate
,
in
that
day
,
and
shall
not
attaine
,
to
that
inheritance
,
that
,
thou
looked
for
:
for
,
there
is
no
blessing
of
God
in
Christ
,
but
that
,
that
hangs
vpon
the
free
fauor
and
mercy
of
God
to
vs
,
in
Iesus
Christ
.
All
the
world
shall
not
louse
this
ground
.
In
the
last
verse
,
we
haue
the
thinges
he
prayes
for
,
to
these
Thessalonians
:
I
pray
the
Lord
Iesus
Christ
and
God
,
euen
,
our
Father
,
that
they
would
comfort
your
harts
.
The
next
,
establishe
you
in
euerie
word
of
the
trueth
and
euerie
good
worke
.
Praier
for
consolation
.
These
are
the
two
thinges
he
prayes
for
,
consolation
and
perseuerance
in
well
doing
.
Hes
he
not
said
before
,
that
,
God
the
father
had
giuen
them
eternall
consolation
,
what
is
the
crause
,
then
,
he
praies
for
it
,
as
though
they
had
not
gotten
it
?
He
sayes
,
he
hes
giuen
vs
eternall
consolation
,
and
now
he
sayes
,
I
pray
the
Lord
Iesus
that
he
would
comfort
you
.
How
can
these
two
stand
?
Mark
,
brethren
,
This
he
sayes
,
to
tell
vs
that
consolation
is
gotten
by
praier
,
look
the
necessity
of
prayer
.
If
there
be
no
prayer
at
no
tyme
,
there
is
no
consolation
;
that
man
that
cannot
pray
to
God
and
beg
comfort
at
his
hand
,
that
manifest
neuer
spirituall
consolation
in
his
hart
.
Goe
to
experience
.
I
pose
thee
in
thy
conscience
,
felt
thou
euer
comfort
without
prayer
?
No
,
if
there
be
not
prayer
to
God
,
thou
shalt
haue
no
comfort
:
and
more
,
if
there
be
not
continuance
in
prayer
,
thou
shalt
get
no
continuance
in
consolation
:
Leauest
thou
off
prayer
,
looke
whether
consolation
will
leaue
thy
hart
,
or
,
not
▪
Leauest
thou
off
,
in
prayer
to
meditate
on
Iesus
Christ
,
I
pose
the
,
whether
the
consolation
in
the
hart
leaues
thee
,
or
,
not
?
Againe
,
striuest
thou
to
keepe
that
presence
of
Iesus
Christ
,
by
prayer
,
and
in
all
thy
exercises
,
castes
a
blenke
to
Iesus
Christ
,
(
be
not
so
exercised
,
that
thou
forget
Iesus
Christ
)
hast
thou
thy
eyes
euer
on
Iesus
,
by
prayer
and
meditation
,
wilt
thou
not
finde
a
joy
and
swetnes
in
thy
hart
,
such
,
as
thou
cannot
be
able
to
expres
?
Againe
,
when
thou
art
so
fixt
on
the
things
in
this
world
,
yea
euen
in
thy
lawfull
exercise
(
for
,
in
thy
lownry
,
thou
cannot
haue
an
eye
to
God
)
that
thou
cannot
get
a
peece
of
thy
hart
to
God
,
it
may
be
that
thou
haue
a
carnall
and
false
joy
:
but
,
true
joy
and
comfort
hast
thou
not
.
Well
,
then
,
brethren
,
that
peace
and
consolation
flowes
of
prayer
and
earnest
meditation
in
Iesus
.
Therefore
,
as
the
Apostle
sayes
,
Philip.
4.
6.
7.
Be
not
solist
for
any
thing
,
but
in
euerything
▪
let
thy
requests
be
showen
forth
to
God
and
that
,
by
all
maner
of
prayer
and
supplication
;
and
supponing
thou
get
not
the
wordly
releefe
.
I
shall
tell
thee
,
what
thou
shalt
finde
,
the
peace
of
God
▪
that
passes
all
vnderstanding
shall
stand
about
thee
,
as
a
guard
,
and
what
lakest
thou
,
if
thou
hast
that
peace
and
tranquillity
of
thy
soule
?
And
what
hast
thou
,
if
thou
lakest
this
peace
?
Now
,
fy
on
al
,
if
thou
lake
this
guarde
of
Gods
peace
,
if
thou
wert
a
king
,
or
,
Monarch
,
abounding
in
riches
,
pleasure
and
honour
,
what
shall
all
auaile
thee
?
So
,
he
drawes
consolation
,
from
God
,
by
prayer
.
And
as
it
is
sure
,
that
,
euery
thing
,
that
liues
,
hes
the
being
and
continuance
of
God
.
So
,
it
is
as
sure
,
that
,
that
person
that
is
disposed
to
pray
keepes
and
shall
keepe
the
comfortable
presence
and
peace
of
God
,
that
passes
all
vnderstanding
.
Therefore
,
the
Lord
dispose
our
harts
to
pray
,
that
by
praier
,
we
may
keepe
some
meditation
and
presence
of
Iesus
Christ
in
our
harts
.
Kings
will
leaue
their
kingdomes
;
Lords
,
their
lordshippes
,
and
euerie
man
will
leaue
this
world
and
all
,
that
is
within
it
;
but
,
woe
to
that
man
,
whom
God
leaues
,
when
the
world
leaues
him
.
The
next
thing
he
prayes
for
,
is
,
that
,
the
Lord
would
establish
them
,
Praier
for
perseuerance
.
as
we
say
,
settle
them
,
and
make
them
firme
and
stable
,
not
changing
and
wagging
,
as
the
busse
wagges
,
and
so
,
inconstant
in
their
religion
,
but
,
that
they
be
settled
.
Ye
heard
,
wherein
stood
our
perseuerance
.
It
stood
in
holding
a
fast
grippe
of
the
Apostles
doctrine
,
the
trueth
of
God
.
Now
,
here
,
I
finde
more
,
He
prayes
to
God
and
Iesus
Christ
,
that
,
they
would
establishe
them
,
that
is
,
hold
a
grippe
of
them
.
So
,
that
,
in
our
perseuering
,
there
must
be
two
things
,
of
necessitie
.
The
one
,
is
,
thy
hand
must
be
festned
,
or
,
else
,
thou
wilt
fall
:
for
,
there
was
neuer
one
,
that
had
not
his
hart
festned
vpon
the
trueth
of
Iesus
Christ
,
by
holding
a
grip
of
it
,
but
he
fell
downe
to
Hell
.
The
other
thing
.
The
Lord
must
hold
a
grippe
of
thee
,
or
,
else
,
thou
cannot
be
able
to
keepe
thy
grip
;
so
,
thou
must
grippe
and
God
must
grip
thee
;
thou
must
stand
on
a
fundation
,
which
is
Iesus
Christ
,
and
the
Lord
God
himself
must
hold
thee
on
thy
fundation
:
for
,
otherwise
,
thy
feet
will
slip
off
the
ground
:
So
,
euer
say
,
Lord
,
hold
me
on
this
ground
and
fundation
,
or
,
else
,
I
wil
not
be
able
to
stand
one
moment
.
Now
,
then
,
to
come
to
the
fundations
,
whereon
we
must
stand
,
and
whereon
the
Lord
must
establish
vs
:
they
are
these
,
first
,
euerie
word
of
this
trueth
:
and
next
,
euerie
good
worke
.
Ye
may
see
,
there
are
two
fundations
heere
,
whereon
thou
must
stand
:
for
,
he
that
would
stand
to
the
end
,
must
haue
his
feete
set
a
spar-waies
,
he
must
not
stand
on
a
slippery
place
,
nor
on
one
foote
onely
,
but
,
he
must
haue
a
sure
ground
,
and
must
stand
on
both
his
feete
,
and
euery
foot
must
haue
the
own
ground-stone
to
stand
on
,
and
the
first
ground
is
the
Gospell
of
Iesus
Christ
.
Therefore
,
first
,
lift
thy
right
foot
and
set
it
on
the
trueth
of
God
,
the
Gospell
of
Iesus
.
The
next
ground
is
holinesse
of
life
and
good
works
flowing
from
the
former
;
then
,
take
thy
left
foote
and
set
it
on
holinesse
of
lyfe
and
euery
good
worke
,
and
then
,
both
thy
feete
stands
sure
.
I
shal
make
this
plaine
.
There
are
two
things
in
man
,
the
hart
and
the
hand
.
The
man
,
that
would
stand
,
must
haue
hart
and
hand
both
fastned
.
The
hart
must
be
first
fastned
and
locked
on
the
Gospell
of
Christ
Iesus
,
and
that
,
by
the
lock
and
bond
of
faith
;
and
next
,
the
hand
must
be
fastned
too
,
and
it
must
grip
first
to
euerie
good
turne
;
thinke
it
not
eneugh
,
to
haue
thy
hart
exercised
.
If
thy
hand
be
idle
,
or
,
doing
euill
:
(
for
,
if
thy
hand
be
not
well
exercised
,
it
shall
be
doing
euil
)
keepe
these
two
fast
then
,
thy
hart
,
on
the
word
of
God
,
and
thy
hand
on
euery
good
worke
,
and
then
,
firmely
shalt
thou
stand
.
These
two
are
so
joyned
together
,
that
,
they
cannot
be
seuered
:
for
,
if
thou
six
thy
hart
on
the
Gospell
of
Iesus
Christ
,
of
necessity
thy
hand
shall
be
exercised
in
well
doing
;
keepst
thou
one
of
them
,
thou
keepst
both
;
losest
thou
one
of
these
two
,
thou
losest
both
:
for
,
it
shall
passe
thy
power
to
haue
a
good
turne
in
thy
hand
,
if
thou
want
the
Gospell
of
Christ
Iesus
in
thy
hart
.
As
,
by
the
contrare
,
hant
euill
doing
,
and
then
,
come
to
heare
the
Gospell
,
in
despyte
of
thy
hart
,
thou
shalt
not
get
the
Gospell
within
thy
hart
,
but
,
thou
shalt
want
Christ
.
Therefore
,
as
thou
would
keepe
one
,
keepe
both
,
and
striue
to
fasten
thy
hart
and
hand
on
both
,
and
I
shall
assure
thee
,
in
the
name
of
Iesus
Christ
,
that
,
he
wil
hold
his
hand
to
thee
,
and
stand
shalt
thou
fast
to
the
end
,
vntill
thou
be
put
out
of
all
danger
:
For
,
when
once
thou
art
brought
to
the
mark
,
and
comes
to
the
rinkes
end
,
then
,
thou
shalt
be
out
of
all
feare
and
danger
:
For
,
there
is
no
defection
in
Heauen
,
no
falling
,
nor
,
stumbling
there
:
but
,
an
euerlasting
stabilitie
,
when
this
mirrour
is
away
,
and
we
shal
see
our
Sauiour
Iesus
,
face
to
face
.
Therefore
,
as
the
Apostle
praies
for
stabilities
,
to
these
Thessalonians
;
Euen
so
,
I
beseech
Iesus
Christ
and
God
the
father
,
to
keepe
vs
on
this
solide
foundation
for
euer
and
euer
:
and
let
euery
one
of
you
pray
for
the
same
,
in
the
name
of
Iesus
.
To
whom
,
with
the
Father
and
holy
Spirit
,
be
all
praise
and
honour
.
AMEN
.
THE
TENTH
LECTVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
2.
THESSA
.
CHAP.
3.
vers.
1.
2.
3.
1
FVrthermore
,
brethren
,
pray
for
vs
,
that
the
word
of
the
Lord
may
haue
free
passage
,
and
be
glorified
euen
as
it
is
with
you
.
2
And
that
we
may
be
deliuered
from
vnreasonable
and
euill
men
:
for
,
all
men
haue
not
faith
.
3
But
,
the
Lord
is
faithfull
,
which
will
stablish
you
,
and
keepe
you
from
euill
.
THE
Apostle
(
brethren
)
hes
comforted
these
Thessalonians
against
the
afflictiones
and
persecutiones
which
they
vnderlay
for
the
present
:
He
hes
instructed
and
informed
them
concerning
the
second
comming
of
the
Lord
Iesus
Christ
,
showing
to
them
that
his
comming
shold
not
be
so
soone
and
sudden
as
the
false
teachers
preased
to
perswade
them
;
but
before
his
second
comming
there
should
interueene
a
great
thing
,
to
wit
,
an
vniuersall
apostasie
and
falling
away
from
the
faith
of
Iesus
Christ
,
which
should
take
a
long
tyme
in
growing
and
in
the
decaying
,
and
so
ere
the
Lord
should
returne
it
should
be
a
long
tyme
.
Thereafter
he
comforts
them
against
this
Apostasie
,
the
comming
and
reueiling
of
the
Antichrist
,
that
notwithstanding
of
this
they
shold
stand
fast
vnchanged
or
put
off
the
ground
of
their
faith
;
for
the
Lord
that
had
begun
his
work
in
them
,
should
hold
them
vp
&
establish
them
to
the
end
.
Yet
he
exhorts
them
to
stand
,
and
be
carefull
of
it
:
for
a
sleeping
man
will
not
stand
:
the
Lord
hes
not
appointed
standing
for
a
slouthfull
man
;
negligent
bodies
must
of
necessitie
fall
.
But
as
he
hes
appointed
standing
to
his
owne
,
so
he
hes
appointed
them
to
be
carefull
of
it
,
and
to
vse
meanes
to
procure
their
standing
.
And
therefore
he
falles
out
in
prayer
,
and
beseeches
God
the
father
and
the
Lord
Iesus
Christ
that
he
would
hold
vp
this
people
,
and
comfort
them
.
Now
shortly
to
come
to
the
text
red
.
In
this
last
chapter
we
haue
the
last
part
of
the
Epistle
,
wherein
the
Apostle
giues
out
admonitions
and
preceptes
concerning
good
maners
and
a
christian
behauiour
:
for
a
bare
knowledge
of
Christ
,
a
pretended
faith
,
a
profession
outward
is
nothing
worth
,
except
that
a
man
that
sayes
he
hes
faith
in
his
hart
,
can
testifie
it
in
his
doing
before
the
world
,
God
counts
not
of
it
.
Now
the
first
admonition
concernes
prayer
:
for
it
is
one
of
the
chief
dueties
that
the
Lord
craues
of
man
,
and
it
is
a
duetie
of
the
first
Table
whereby
the
Lord
is
honoured
.
Therefore
the
Apostle
begins
his
admonition
at
prayer
,
and
desires
them
to
pray
:
and
because
immediatly
before
he
prayed
for
them
,
therefore
he
desires
them
to
recompence
him
in
that
part
,
that
they
should
doe
a
mutuall
duety
to
him
,
to
pray
for
him
and
Syluanus
.
Ere
I
goe
further
marke
the
lessone
.
Euen
as
all
dueties
and
offices
among
Christian
men
should
be
mutuall
:
(
for
he
that
does
a
good
turne
to
another
,
should
receiue
a
good
turne
of
another
;
he
that
loues
thee
should
be
loued
againe
of
thee
.
)
Euen
so
there
is
a
mutual
duety
craued
in
praying
.
If
one
prayes
to
God
for
another
,
that
other
is
bound
to
pray
for
his
well
againe
,
and
especially
this
duetie
is
craued
betweene
Pastor
and
people
.
The
Pastor
should
pray
for
the
people
,
and
the
people
should
pray
for
the
Pastor
.
The
Pastor
should
begin
,
the
people
should
follow
the
example
of
the
Pastor
:
for
the
people
is
bound
to
recompence
the
good
doing
of
the
Pastor
;
for
the
whole
duetie
of
the
people
to
the
Pastor
is
called
a
recompence
,
as
the
duety
of
the
childe
to
his
parent
is
but
a
recompence
for
the
good
deeds
receiued
of
the
parent
.
It
is
euen
so
with
the
people
and
the
Pastor
:
All
that
the
people
does
to
the
Pastor
is
but
a
recompence
.
2.
Cor.
6.
13.
he
sayes
,
As
children
I
speake
to
you
,
I
〈◊〉
a
recomtence
:
there
is
nothing
I
craue
of
you
but
a
recompence
,
onely
rander
a
duety
for
that
I
haue
done
to
you
.
Now
to
come
to
the
words
.
Pray
for
vs
,
saies
he
,
brethren
.
There
are
two
things
in
the
words
following
,
Paul
craues
praier
,
bothe
for
the
Gospel
,
&
for
the
ministers
thereof
.
in
respect
of
which
they
should
pray
for
Paul
,
Syluanus
,
and
Timotheiu
.
First
,
he
desires
them
to
pray
,
in
respect
of
that
Gospell
that
was
concredite
vnto
them
:
Then
againe
,
he
desires
them
to
pray
for
him
in
respect
of
their
persons
.
Marke
then
the
order
.
When
he
desires
that
they
should
pray
for
him
,
he
desires
not
first
that
they
should
pray
for
the
good
estate
of
his
person
,
but
to
pray
for
him
in
respect
of
that
commission
he
had
of
the
Gospel
of
the
Lord
Iesus
concredite
to
him
,
and
so
he
desires
them
rather
to
pray
for
the
Gospel
then
for
himself
.
The
lesson
is
easy
.
A
pastor
or
preacher
after
the
example
of
Paul
is
bound
to
care
for
the
Gospell
more
nor
for
his
own
life
.
Then
after
the
Gospell
let
him
come
on
and
care
for
his
person
.
But
marke
this
,
that
his
care
of
his
person
be
for
the
Gospels
sake
.
Brethren
,
the
Gospell
of
Christ
is
not
ordeined
for
the
Minister
or
Prophet
,
nor
for
the
Apostle
or
Pastor
,
what
euer
he
be
,
to
be
a
seruant
to
him
,
that
he
may
make
his
vantage
by
it
,
to
seeke
himselfe
by
it
;
but
the
Minister
is
ordeined
for
the
Gospell
to
be
a
seruant
to
it
:
for
the
Gospell
is
an
hundreth
thousand
times
worthier
then
he
,
if
he
were
the
best
preacher
that
euer
spoke
.
Therefore
that
man
must
sin
greatly
in
the
heighest
degree
that
will
teach
the
Gospell
,
not
so
much
for
the
Gospels
sake
,
as
for
his
owne
sake
,
that
by
it
he
may
entertaine
his
dignitie
and
lyfe
.
It
is
true
indeede
,
the
Minister
should
liue
by
the
Gospell
,
and
should
be
entertained
by
it
,
yet
his
liuing
should
not
be
the
end
of
his
preaching
,
but
his
preaching
should
be
the
end
wherefore
he
should
desire
to
breath
,
eate
,
and
liue
.
Againe
to
come
to
the
words
.
That
the
word
of
the
Lord
may
haue
a
free
passage
,
and
be
glorified
.
Concerning
the
word
of
God
he
desires
two
thinges
.
The
first
,
is
,
that
,
it
may
run
through
the
world
,
and
haue
a
free
passage
in
running
.
The
next
,
is
,
that
it
may
be
glorified
.
The
first
is
lesse
then
the
other
,
to
wit
,
to
run
,
to
haue
a
course
:
The
next
is
greater
,
to
be
glorified
in
running
,
that
is
to
say
,
in
running
to
be
powerfull
,
to
be
mightie
and
effectuall
in
the
hearts
of
the
hearers
,
to
turne
them
to
God
,
and
to
reforme
and
renue
them
according
to
the
Image
of
God
;
and
so
,
consequently
,
to
be
glorified
in
the
sight
of
the
world
.
To
make
this
more
plaine
.
There
are
two
sortes
of
the
running
of
the
Gospell
.
There
is
one
sort
,
when
it
runnes
onely
through
the
mouthes
and
eares
of
men
,
and
no
further
,
when
there
is
nothing
but
a
bare
hearing
and
speaking
of
it
.
There
is
another
sort
,
when
it
runnes
through
the
harts
of
men
,
that
is
,
when
in
her
course
she
is
powerfull
in
the
harts
,
to
worke
a
true
faith
in
them
,
working
sanctification
,
an
altering
and
changing
of
the
soule
,
and
reforming
the
harts
of
men
,
and
conforming
them
to
the
Image
of
God
.
As
concerning
the
first
,
she
gets
no
glorie
,
nor
honor
,
but
she
is
rather
stayned
by
it
.
As
to
the
other
,
she
runnes
with
glory
and
majestie
,
and
she
is
caried
throgh
the
world
,
like
a
glorious
Queene
,
and
is
magnified
by
men
and
Angels
.
Now
among
whom
is
she
glorified
,
and
among
whom
is
she
defamed
?
When
she
is
powerfull
in
men
to
sanctification
,
there
she
is
glorified
;
who
euer
liues
holily
glorifies
the
Gospel
;
and
when
men
hes
nothing
but
a
bare
word
of
it
,
and
liues
licentiously
and
wickedly
,
then
the
Gospell
is
defamed
and
shamed
by
these
men
,
as
the
Apostle
witnesses
,
Rom.
2.
24.
out
of
the
52.
of
Esay
.
For
your
sakes
,
sayes
he
,
my
name
is
blasphemed
among
the
nations
all
the
day
long
.
Then
they
who
liues
a
life
contrare
to
the
Gospell
of
Iesus
,
they
shame
the
Gospell
,
and
therefore
,
in
the
world
to
come
they
shall
receiue
shame
,
for
shaming
of
the
Gospell
.
In
the
end
of
the
verse
,
he
sayes
,
as
it
is
with
you
.
To
moue
them
to
this
purpose
to
pray
for
him
,
or
rather
for
the
Gospell
,
he
brings
in
their
own
example
and
experience
.
Thessalonians
.
I
wish
you
not
to
pray
for
another
thing
but
that
ye
haue
experimented
your selues
;
see
whether
or
not
the
Gospell
be
glorified
among
you
?
yea
it
is
glorified
.
Ye
are
not
bare
professors
of
it
:
then
are
ye
not
bound
to
pray
the
Lord
to
communicate
to
other
that
grace
that
is
bestowed
on
you
?
So
they
who
findes
the
Gospell
glorified
in
themselues
,
and
findes
her
powerfull
in
their
harts
to
a
sanctified
lyfe
,
are
bound
to
wish
and
craue
this
blessing
to
euery
soule
.
if
it
were
possible
.
Wherefore
shall
I
haue
a
grace
if
I
pray
not
to
God
to
communicate
that
grace
to
another
?
Wherefore
should
I
enter
in
Heauen
and
not
put
out
my
hand
to
helpe
others
to
that
kingdome
,
if
it
be
possible
?
Wherefore
should
I
not
pray
,
thy
kingdome
come
?
which
is
nothing
in
effect
,
but
,
Lord
,
open
Heauen
to
thy
people
,
and
let
many
enter
in
,
that
thou
may
be
glorified
.
And
it
is
most
certaine
,
that
,
col
.
if
a
man
haue
entered
himselfe
in
Heauen
,
he
will
not
inuy
to
haue
others
with
him
;
but
he
will
stryue
to
make
rowme
,
if
it
were
to
all
the
world
,
that
they
may
enter
in
.
He
will
not
be
like
the
Pharisies
that
will
not
enter
in
Heauen
themselues
,
neither
yet
will
let
others
enter
in
it
.
A
man
that
is
once
in
the
light
he
would
haue
all
in
the
light
.
As
a
man
that
is
in
darknesse
would
haue
all
in
darknesse
with
him
.
Now
in
the
next
verse
he
desires
them
to
pray
for
his
owne
person
,
and
for
the
rest
of
his
fellow-laborers
,
that
they
may
be
deliuered
from
vnreasonable
and
euill
men
.
Marke
something
before
we
enter
in
the
words
.
Ye
see
the
next
care
is
of
himselfe
,
that
he
may
be
fred
from
his
enemies
.
The
thing
that
man
shold
care
for
next
after
the
Gospell
that
worthy
thing
,
should
be
,
the
person
of
the
men
that
caries
this
Gospell
before
the
world
:
for
when
she
runnes
,
she
is
borne
vp
in
the
harts
and
mouthes
of
men
:
so
next
her selfe
,
there
should
be
a
special
care
had
of
them
that
beares
that
glorious
Queene
,
that
they
that
sees
her
may
be
safe
.
Next
that
Heauenly
treasure
the
Gospell
,
that
is
,
the
vnsearchable
riches
of
Iesus
Christ
,
care
(
I
say
)
should
be
had
of
the
laime
vessell
,
wherein
it
is
contained
.
2.
Cor.
4.
7.
A
man
is
but
a
laime
vessell
,
wherein
the
Lord
puts
so
rich
a
treasure
.
But
wherefore
should
there
be
a
care
of
him
?
Euen
for
the
treasures
sake
,
for
that
pretious
things
sake
.
The
person
himselfe
or
the
Minister
is
bound
to
care
for
his
owne
person
in
respect
of
the
treasure
:
And
the
people
to
whom
he
distributes
so
pretious
a
treasure
,
is
bound
,
as
euer
any
man
was
bound
to
any
thing
to
haue
a
speciall
care
of
the
person
of
the
Pastor
for
the
treasures
sake
:
for
if
he
haue
this
treasure
,
they
will
get
more
good
of
him
,
nor
he
will
get
by
any
benefite
in
this
world
that
they
can
bestow
on
him
.
God
himselfe
for
his
treasures
sake
,
ere
he
suffer
the
vessell
to
be
broken
,
Mark
the
great
care
God
hes
of
his
pastors
.
he
will
mingle
Heauen
and
earth
together
,
and
stupifie
the
world
with
wonders
,
and
by
wonders
he
will
worke
the
deliuery
of
the
man
in
whom
he
hes
put
his
treasure
:
so
long
as
he
hes
adoe
with
him
for
the
dispersing
and
distributing
of
his
treasure
,
for
the
saluation
of
men
,
Heauen
and
earth
shall
goe
together
ere
that
man
perish
.
Was
not
Peter
casten
in
a
strate
prison
,
were
there
not
watches
within
and
watches
without
,
was
not
the
doore
locked
,
was
he
not
in
irons
?
(
Act.
12.
)
and
yet
in
the
night
an
Angell
is
sent
from
Heauen
,
and
he
commes
in
the
house
with
an
exceeding
light
,
and
calles
vpon
Peter
,
and
bids
him
rise
,
he
shakes
off
his
fetters
,
the
doores
are
made
open
,
and
all
without
doing
of
any
man
,
the
watches
perceiues
not
,
Peter
escapes
.
Wherefore
does
he
this
?
Peter
was
a
vessell
in
the
which
the
Lord
had
his
treasure
.
This
vessell
was
not
yet
emptied
of
the
treasure
.
The
Lords
worke
was
yet
in
Peters
hand
:
but
as
soone
as
Peter
had
finished
his
worke
he
suffered
him
to
die
without
much
adoe
:
so
did
he
with
Paul
:
for
albeit
oft-tymes
before
wonderfully
he
deliuered
him
,
yet
when
he
hes
done
his
worke
with
him
,
the
Lord
let
him
goe
his
way
,
and
suffer
without
any
miracle
.
So
long
as
the
Lord
hes
ought
adoe
with
any
man
,
all
the
world
shall
not
be
able
to
to
beat
him
off
his
seete
,
he
hes
such
a
care
of
him
Now
to
end
this
,
I
dare
say
and
affirme
,
they
that
hes
no
care
of
the
persons
of
men
whom
the
Lord
vses
to
be
his
mouth
,
to
preach
this
his
Gospell
,
that
they
had
neuer
care
of
the
Gospell
it selfe
.
If
thou
hast
no
care
of
the
preacher
,
praise
the
Gospell
as
thou
wilt
,
thou
art
an
enemy
to
the
Gospell
.
He
that
would
breake
the
vessell
he
would
scatter
all
the
riches
of
Iesus
Christ
that
is
in
that
vessell
,
that
is
,
he
would
make
a
lose
of
the
glorious
riches
of
the
Gospell
.
Therefore
when
ye
haue
adoe
with
this
base
ministrie
it
is
not
with
men
that
ye
haue
to
doe
,
but
with
the
treasures
of
Heauen
and
vnsearchable
riches
of
God
.
Lord
if
men
now
would
once
consider
this
.
Now
to
the
words
.
Pray
for
me
,
sayes
he
,
and
my
fellow-laborers
.
And
wherefore
that
we
may
be
deliuered
in
our
owne
person
,
was
he
in
any
danger
at
this
tyme
,
wherefore
he
craues
their
prayer
?
Appearandly
he
was
in
his
journey
towards
Ierusalem
,
and
so
he
was
to
go
among
as
many
Tygers
,
Lyons
and
Wolfes
,
as
he
found
in
experience
:
and
out
of
the
way
as
he
was
in
his
journey
he
craues
that
they
would
pray
for
him
:
Ye
will
say
,
got
he
not
fore-warnings
eneugh
,
that
nothing
was
abiding
him
but
bondes
at
Ierusalem
?
Yes
Agabus
tolde
him
that
,
Act.
21.
11.
Then
what
needed
him
to
desire
the
Thessalonians
to
pray
against
that
,
that
of
necessity
behoued
to
come
,
and
he
must
proue
in
deed
,
bondes
was
prophecyed
,
and
bonds
he
got
:
persecution
was
prophecyed
,
and
persecution
he
suffred
.
Brethren
,
I
am
not
of
that
mynd
that
he
desired
them
to
pray
that
he
shold
be
altogether
fr●
of
the
crosse
and
affliction
:
for
it
is
not
lawful
for
a
Pastor
or
any
other
man
to
pray
that
he
be
burdened
with
no
crosse
.
What
saies
he
to
Timothie
.
2.
Tim.
1.
8.
Be
not
ashamed
of
my
bonds
,
but
be
thou
partaker
of
the
afflictions
of
the
Gospel
,
&c.
It
is
not
lawfull
to
a
Pastor
to
go
sleeping
throgh
the
world
,
and
none
to
crosse
his
way
;
for
a
faithful
Pastor
cannot
be
without
either
one
crosse
or
other
.
Then
what
a
deliuery
is
this
that
he
desires
them
to
pray
for
?
Euen
that
being
vnder
crosses
,
the
Lord
so
long
as
he
had
adoe
with
him
would
deliuer
him
and
set
him
free
,
and
so
it
is
lawfull
for
one
lying
vnder
persecution
for
the
Gospels
sake
to
pray
for
such
a
deliuerance
,
so
long
as
the
Lord
hes
a
worke
to
do
with
him
yea
,
and
he
is
bound
to
pray
that
he
may
be
victorious
,
and
triumph
both
in
death
and
life
.
What
matter
of
death
if
he
triumph
in
death
?
the
Lord
Iesus
triumphed
in
death
,
the
martires
triumphed
in
death
,
the
true
Pastor
in
death
he
wil
triumph
.
So
if
the
Lord
grant
victory
in
the
end
,
what
matter
what
men
suffer
.
This
Apostle
sayes
in
another
place
of
his
Epistle
we
euer
triumph
notwithstanding
of
al
these
afflictions
we
are
into
,
Rom
8.
37.
Paul
in
his
death
triumphed
.
2.
Cor.
2.
14.
Now
from
whom
should
they
craue
that
he
should
be
deliuered
?
From
vnreasonable
and
euil
men
,
as
he
wold
say
,
This
world
is
ful
of
euil
and
vnreasonable
men
,
beastly-bodies
.
The
first
word
signifies
men
of
an
absurd
nature
,
and
of
a
very
euill
inclination
.
The
next
word
signifies
men
that
are
euer
doing
euill
,
and
troubling
the
innocent
.
So
he
speakes
of
two
sorts
of
men
,
euill
in
hart
and
euill
in
hand
.
And
certainely
he
meanes
his
owne
countrie-men
who
were
worse
inclyned
in
mynde
and
deed
towardes
him
and
the
Lord
Iesus
then
were
any
other
.
And
so
,
brethren
,
marke
shortly
:
where
euer
a
faithfull
Pastor
shall
goe
,
he
shall
meete
with
such
men
:
goe
where
he
will
he
shall
encounter
with
men
euill
mynded
,
and
doing
euil
.
The
Gospell
so
long
as
she
is
preached
shall
not
be
free
of
these
men
:
of
enemies
that
shall
make
contradiction
:
Count
not
the
worse
of
her
that
she
is
gainesaid
:
for
she
is
as
naturally
subject
to
this
contradiction
as
euer
any
thing
was
subject
to
any
propertie
.
It
is
the
wearde
of
the
Gospell
,
and
the
preachers
thereof
to
meete
with
such
men
:
It
will
neuer
be
broken
:
But
what
remedie
?
Come
to
the
next
best
:
How
shall
a
Preacher
be
in
safetie
,
seeing
he
must
enter
with
such
men
.
The
remedie
is
set
downe
heere
,
Prayer
the
remedy
against
the
contradiction
of
vnreasonable
and
euil
men
.
Prayer
:
let
him
pray
to
God
,
and
the
Church
pray
for
him
.
When
Peter
was
in
so
great
and
extreme
danger
,
what
was
the
Church
doing
?
Act.
12.
verse
5.
&c.
12.
Praying
for
him
,
and
by
their
prayers
the
Angel
was
broght
downe
from
Heauen
,
by
whom
he
was
deliuered
:
So
prayer
is
wonderful
strong
,
and
especially
the
prayer
of
the
people
for
the
Pastor
will
haue
a
wonderfull
power
before
God
for
his
safetie
.
Then
if
this
be
the
duetie
of
the
people
,
alas
,
is
not
this
an
vnnaturall
thing
to
see
the
stock
rise
vp
against
the
Pastor
to
deuoure
him
.
When
this
commes
,
either
there
must
be
a
great
sin
in
the
Pastor
,
or
in
the
people
,
or
else
in
both
,
and
it
is
one
of
the
heauiest
judgements
that
can
light
on
a
Pastor
or
people
.
Now
to
go
forward
.
They
might
haue
bene
offended
at
this
that
the
Apostle
spok
,
that
there
was
so
many
that
made
contradiction
to
him
,
that
there
was
such
a
multitude
of
them
,
that
be
where
he
wold
,
he
could
not
be
quite
of
them
,
therby
they
might
haue
doubted
of
the
trueth
:
for
this
is
a
vaine
conceit
that
comes
in
mens
heads
,
hey
thinke
the
Gospel
should
haue
such
a
sound
progresse
,
as
there
should
not
be
a
contradiction
to
it
;
but
I
say
to
thee
,
where
there
is
no
contradiction
there
is
a
mark
of
false
doctrine
.
And
againe
,
where
the
trueth
is
,
there
for
the
most
part
a
great
contradiction
wil
be
▪
men
when
they
see
a
multitude
rising
against
the
trueth
,
and
making
contradiction
to
it
,
then
they
begin
to
doubt
of
the
truth
.
They
wil
say
,
this
cannot
be
the
truth
;
is
not
al
the
world
risen
vp
against
it
:
But
Paul
tels
you
the
cause
of
that
,
Faith
a
rare
gift
.
when
he
sayes
,
all
men
haue
not
faith
,
faith
is
a
rare
gift
.
Euery
one
gets
not
faiths
where
one
gets
it
,
fourty
wants
it
.
So
when
men
begins
to
offend
at
the
Gospell
,
it
is
the
want
of
faith
in
them
that
makes
them
so
to
do
:
for
there
are
very
few
that
hes
the
faith
of
Iesus
Christ
.
Remember
this
that
there
is
a
few
number
that
is
chosen
to
life
euerlasting
;
many
are
called
,
sayes
Christ
,
but
few
are
chosen
.
And
again
there
is
none
that
gets
faith
in
time
,
but
he
who
is
chosen
to
lyfe
from
all
eternity
.
As
is
said
,
Act.
13.
48.
so
many
beleued
as
were
ordeined
to
lyfe
euerlasting
.
Therefore
when
thou
hearst
that
few
gets
faith
,
remember
it
is
not
an
Herb
that
growes
in
euery
mans
garden
,
it
is
a
rare
gift
of
God
.
And
therfore
findst
thou
that
thou
hast
gotten
faith
this
pretious
gift
,
rejoice
and
be
glad
that
the
Lord
hes
called
thee
to
be
of
that
blessed
number
,
and
wonder
not
at
the
multitude
that
oppones
themself
to
the
Gospel
;
but
rejoice
thou
that
thou
art
one
of
the
elect
,
one
of
that
chosen
number
.
Last
in
this
verse
ye
see
where
there
is
no
faith
;
where
the
hart
is
not
sanctified
,
there
is
nothing
but
vnreasonablenes
,
&
he
that
hes
not
faith
is
a
wicked
man
,
an
euill
disposed
person
:
and
so
ye
may
reason
;
he
hes
no
faith
,
ergo
he
is
an
euill
man
;
both
euil
minded
&
an
euil
doer
.
Then
againe
he
is
an
vnreasonable
man
,
what
followes
?
Euen
this
,
it
is
very
euil
dwelling
with
such
folks
;
it
is
not
good
to
men
to
dwel
with
the
faithlesse
:
for
thou
shalt
get
some
damnage
of
them
,
either
in
thy
body
or
soule
;
for
if
thou
escape
the
harme
of
thy
body
,
thou
shalt
not
misse
to
be
harmed
in
thy
soule
.
Againe
,
where
faith
is
,
it
wil
turne
a
lyon
in
a
meek
lamb
,
and
make
a
tyger
the
meekest
creature
that
is
.
We
are
in
deed
borne
cruel
and
sauage
by
nature
(
for
by
nature
a
lyon
or
tyger
passes
not
a
man
in
cruelty
.
)
Now
what
turnes
thee
from
the
nature
of
a
beast
?
nothing
but
this
faith
of
Iesus
Christ
.
And
thou
shalt
not
haue
faith
so
soone
,
but
thou
shalt
be
changed
.
O
how
good
is
it
to
liue
in
the
company
of
the
faithfull
,
for
thou
must
liue
with
them
for
euer
:
take
thee
to
such
company
in
earth
,
as
thou
wold
haue
to
be
with
thee
in
heauen
.
If
thou
delite
not
in
their
company
in
earth
,
thou
shalt
neuer
be
with
them
in
Heauen
.
The
wicked
shal
not
be
there
.
Yet
to
go
forward
.
They
might
haue
bene
offended
,
when
he
said
,
al
men
hes
not
faith
.
It
is
a
rare
gift
giuen
of
God
.
Now
they
might
haue
doubted
,
whether
they
were
of
that
number
:
and
if
they
wer
,
whether
they
should
stand
or
not
.
For
,
brethren
,
as
it
is
an
hard
matter
to
get
faith
,
so
it
is
as
hard
a
thing
to
keepe
it
:
for
in
keeping
it
,
a
thousand
doubts
wil
rise
in
the
hart
,
whether
one
will
perseuere
in
it
or
not
,
and
especially
they
that
are
most
carefull
to
keep
it
,
they
are
most
assaulted
with
tentations
:
for
others
that
hes
no
care
of
it
,
they
wil
not
be
moued
with
tentations
,
and
so
a
careful
keeper
of
faith
is
most
subject
to
doubts
This
tentation
is
met
by
the
Apostle
in
the
next
verse
,
he
saies
,
The
Lord
is
faithful
who
shall
stablish
you
and
keep
you
from
euil●
.
As
if
he
had
said
,
ye
shal
not
lose
your
faith
.
And
wherfore
?
because
God
who
hes
giuen
you
it
is
in
mutable
,
and
repents
him
not
of
any
gift
giuen
in
Christ
,
for
his
gifts
are
without
repentance
.
Rom.
11.
Therfore
doubt
not
,
but
leaning
on
that
God
ye
shal
be
keept
steedfast
to
the
end
.
Then
I
see
here
how
ready
the
godly
are
to
stumble
,
they
are
so
ready
that
whateuer
they
heare
they
fal
in
stumbling
with
it
:
No
,
so
long
as
we
are
here
we
are
subiect
to
doubting
,
thy
feet
shall
be
euer
subject
to
slyding
.
It
shal
be
impossible
to
go
forward
without
offence
:
al
the
the
things
thou
shalt
see
,
al
that
thou
shalt
hear
shal
moue
thee
doubts
,
and
thou
shalt
offend
at
them
.
These
Thessalonians
scarsly
can
heare
one
word
of
the
Apostle
but
incontinent
they
are
offended
at
it
.
They
wer
offended
at
the
multitude
of
the
enemies
of
Paul
;
and
againe
they
are
offended
at
the
remedie
he
giues
them
,
therfore
he
giues
another
remedy
.
The
godly
are
very
ready
to
offend
.
But
what
is
the
duety
of
a
Pastor
?
Euen
with
Paul
euer
where
he
sees
one
to
stumble
to
put
out
his
hand
to
hold
him
vp
:
the
godly
wil
stumble
,
but
God
forbid
they
fal
to
the
ground
:
them
bewar
with
speaches
,
&
when
thou
vtters
any
thing
by
word
thou
suspects
will
offend
the
godly
,
thou
should
goe
about
to
meet
it
and
to
take
it
away
:
for
the
Pastor
had
need
to
be
a
discreet
man
in
speaking
,
especially
to
the
godly
:
as
for
the
reporbat
they
will
not
care
what
ye
speake
,
but
the
godly
is
soone●●
moued
euer
ready
to
doubt
.
Againe
I
see
a
man
or
woman
once
hauing
receiued
the
faith
of
Iesus
Christ
shall
neuer
lose
it
altogether
:
Faith
once
receiued
can
neuer
be
altogether
〈◊〉
againe
.
get
once
true
faith
thou
shalt
neuer
lose
it
altogether
.
Indeede
thou
may
be
at
sometimes
without
the
sense
of
it
,
but
be
assured
true
faith
that
once
takes
roote
in
the
hart
shall
neuer
be
rooted
out
altogether
of
the
hart
againe
.
Fy
on
these
men
that
defendes
that
men
hauing
true
faith
and
the
Spirite
of
regeneration
may
lose
it
againe
,
that
is
false
doctrine
:
For
the
grace
of
regeneration
once
giuen
shall
neuer
be
l●st
againe
altogether
.
Come
to
the
ground
of
this
doctrine
.
In
the
matter
of
faith
there
are
two
things
,
first
there
is
a
giuer
,
and
next
there
is
a
receiuer
.
God
giues
,
and
the
soule
receyues
.
Now
what
is
the
ground
of
the
stabilitie
of
faith
wherefore
it
shall
neuer
be
lost
againe
being
once
giuen
?
Is
it
the
receiuer
?
No
,
ground
it
not
vpon
the
receiuer
,
it
is
hut
foly
so
to
do
,
as
thogh
thy
soule
wer
so
sure
a
keeper
of
the
grace
giuen
thee
:
but
the
ground
wheron
thou
must
leane
is
in
the
giuer
▪
He
is
vnchangeable
,
true
and
neuer
alters
,
Heauen
and
earth
shal
turne
vp
side
downe
ere
he
alter
one
jote
.
So
the
immutablenesse
of
faith
and
that
it
loses
not
in
him
that
hes
receiued
it
once
depends
on
the
stable
nature
of
God
onely
,
and
not
in
no
receiuer
,
nor
power
of
man
.
Therefore
if
thou
would
haue
an
assurance
of
●aith
that
thou
shalt
not
lose
it
,
anchor
not
thy selfe
on
thy selfe
,
but
on
that
immutable
God
;
thou
euer
alters
because
thou
art
not
immutable
in
thy selfe
,
no
thou
hast
no
stabilitie
in
thy selfe
.
Therefore
set
thy
soule
on
that
that
is
immutable
,
set
it
on
God
and
stick
by
that
immutable
nature
of
his
,
and
thus
doing
thou
shalt
neuer
lose
the
grace
receiued
:
for
it
is
the
nature
of
the
elect
and
godly
to
set
their
hart
on
the
giuer
of
grace
,
and
therefore
they
keepe
the
grace
fast
and
are
established
:
I
dare
promise
thee
,
hold
thy
eyes
on
God
,
and
put
thy
confidence
on
him
,
thou
shalt
neuer
lose
the
grace
receiued
.
He
sayes
,
He
shall
stablish
you
,
and
defend
you
from
euill
.
There
are
two
actions
of
God
here
set
downe
,
first
to
establish
,
secondlie
to
defend
:
The
one
is
,
in
keeping
vs
in
stabilitie
;
the
other
,
in
holding
off
all
aduersary
power
.
I
shall
giue
you
the
reasons
of
these
two
actions
requisite
in
our
standing
:
The
first
is
,
the
infirmitie
in
our selfe
:
for
the
ouldest
of
vs●●
not
able
to
stand
alone
more
nor
an
infant
that
is
newe
borne
is
able
to
stand
alone
.
The
other
cause
,
supponing
thou
wert
able
to
stand
,
yet
there
is
such
an
aduersary
power
,
so
many
enemies
,
so
mighty
,
so
powerfull
,
that
thou
shalt
not
be
able
to
stand
against
them
of
thy selfe
and
by
thy
strength
.
Now
God
in
holding
vs
vp
respects
both
:
therefore
as
the
nurse
will
hold
vp
the
childe
and
defend
it
from
falling
:
So
the
Lord
holdes
vs
vp
by
the
one
hand
,
and
by
the
other
seeing
the
aduersary
power
comming
on
vs
:
(
for
o
his
inuasions
are
fearefull
and
mighty
)
he
holds
it
off
,
he
holds
aback
the
deuill
and
all
our
enemies
:
And
therefore
ye
see
two
actions
giuen
to
God
,
one
in
holding
vs
vp
by
the
one
hand
;
and
the
other
,
in
holding
aback
all
the
aduersary
power
.
Hast
thou
not
matter
to
pray
then
,
first
to
hold
thee
vp
against
thy
owne
infirmitie
,
and
next
against
the
aduersary
power
that
wil
haue
thee
to
the
earth
if
that
hand
of
God
hold
it
not
aback
.
Now
he
sayes
,
from
euill
.
The
word
may
be
taine
generally
of
al
sort
of
euill
.
yet
I
agree
with
this
that
it
is
vnderstood
cheeflie
of
one
,
Satan
:
as
1.
Iohn
2.
13.
So
then
the
lesson
rises
,
it
is
not
with
flesh
and
bloud
we
haue
to
doe
.
Many
thinks
if
they
be
free
of
men
that
they
are
well
eneugh
:
put
me
from
his
gun
and
pistolet
,
sayes
he
I
am
sure
eneugh
:
and
in
the
mean-tyme
there
is
neuer
suspition
of
the
deuill
,
stronger
and
subtiller
then
al
the
men
in
the
world
:
He
wil
get
on
a
croslet
and
plateglufe
,
ô
miserable
catiue
,
what
armour
hast
thou
for
the
enemy
of
thy
soule
?
It
is
not
with
men
we
haue
to
do
,
but
with
powers
,
we
haue
not
to
do
with
flesh
and
bloud
,
but
with
Empyres
and
Principalities
,
Gouernours
,
Princes
of
the
world
,
rulers
in
the
Air.
If
thou
hast
adoe
with
Princes
and
Kings
earthly
,
they
wil
sute
the
field
with
thee
;
but
if
thou
hast
adoe
with
the
deuill
(
as
euery
vnbeleeuer
hes
)
he
will
not
sute
the
field
with
thee
,
but
he
will
be
aboue
thy
head
,
where
thou
shalt
not
get
one
stroke
of
him
,
but
he
with
great
fetches
and
force
will
beate
thee
downe
,
and
vse
thee
at
his
pleasure
.
Therfore
it
is
not
eneugh
to
pray
to
giue
thee
grace
to
stand
,
and
to
keepe
thee
from
such
as
are
enemies
bodily
to
thee
,
but
thou
should
say
,
Lord
keepe
me
from
that
euill
one
,
Satan
,
from
spirituall
powers
from
that
deuill
:
thou
art
neuer
free
of
him
night
nor
day
:
for
he
is
going
about
like
a
roaring
lyon
,
seeking
whom
he
may
deuore
.
1.
Pet.
5.
8.
and
when
thou
hast
thus
praied
to
be
saued
from
the
deuil
,
then
say
,
Lord
keep
me
from
these
bodily
enemies
.
Alas
,
men
liues
carelesse
of
Satan
,
as
thogh
there
wer
not
a
spiritual
enemie
,
while
as
there
are
millions
of
them
to
deuore
thee
for
euer
.
Ye
see
then
this
that
is
spoken
to
the
Thessalonians
is
applyed
to
the
whole
Church
of
God
in
the
world
:
for
this
that
he
speaks
of
the
Church
of
Thessalonica
,
he
meanes
of
the
Church
of
God
euery
where
,
that
the
Church
hes
many
enemies
:
the
Church
of
Christ
hes
and
euer
had
,
and
shall
haue
many
enemies
;
The
〈◊〉
●es
many
enemies
.
the
Church
it selfe
is
but
an
handful
in
respect
of
the
multitude
both
of
spirituall
and
bodily
enemies
,
multitudes
of
deuils
,
multitudes
of
wicked
men
and
wemen
in
the
world
:
and
therfore
she
cannot
be
without
some
noy
and
hurt
;
no
think
it
not
.
But
there
is
a
consolation
.
The
Church
of
Iesus
Christ
shal
neuer
be
tread
vnder
foote
,
the
deuill
and
all
his
supposis
shall
neuer
tread
on
her
,
nor
ouercome
the
Church
of
God
.
Hold
that
fast
for
a
sure
ground
.
The
Church
of
God
shal
neuer
be
vtterly
ouerthrowne
:
and
this
is
a
wonderfull
thing
.
And
yet
,
brethren
,
as
the
might
and
omnipotency
of
God
appeares
in
other
things
,
so
especially
his
might
appears
in
holding
vp
a
poore
handful
of
the
poorest
and
vilest
bodies
in
the
world
in
appearance
,
against
such
multitudes
of
strong
and
mighty
,
both
spiritual
and
bodily
enemies
,
and
the
Lord
will
be
glorified
in
this
few
number
,
and
in
end
he
shall
make
that
handfull
to
tread
on
the
necks
of
the
multitude
of
the
wicked
,
vpon
Princes
necks
,
and
on
Powers
and
Principalities
,
and
on
the
deuill
himselfe
.
The
cause
of
her
standing
is
,
because
she
is
grounded
on
Iesus
Christ
who
is
immutable
and
vnchangeable
:
she
reposing
and
leaning
on
Iesus
shall
stand
still
and
be
vnalterable
as
long
as
he
is
vnalterable
,
which
is
euerlastingly
,
all
the
power
of
the
world
and
Hell
shal
neuer
ouerthrow
her
and
bring
her
at
vnder
.
This
is
her
joy
that
she
shall
neuer
finally
fall
,
but
shall
stand
notwithstanding
of
all
assaults
for
euer
.
And
at
last
be
victorious
ouer
oer
enemies
through
the
strength
of
him
on
whom
she
reposes
.
Now
to
this
God
the
Father
,
Sonne
,
and
holy
Spirit
be
praise
and
honor
.
AMEN
.
THE
ELEVENTH
LECTVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
,
TO
THE
THESSALONIANS
.
2.
THESSA
.
CHAP.
3.
vers.
4.
5.
6.
4
And
we
are
perswaded
of
you
,
through
the
Lord
,
that
ye
both
doe
,
and
will
doe
the
things
,
which
we
command
you
.
5
And
the
Lord
guide
your
harts
to
the
loue
of
God
,
and
the
waiting
for
,
of
Christ
.
6
We
command
you
,
brethren
,
in
the
Name
of
our
Lord
Iesus
Christ
,
that
ye
withdraw
your selues
from
euery
brother
,
that
walleth
inordinatly
,
and
not
after
the
instruction
,
which
he
receiued
of
vs
.
THIS
last
part
,
brethren
,
of
the
Epistle
of
Paul
written
to
the
Thessalonians
containes
precepts
and
admonitions
to
liue
an
holy
and
christian
lyfe
.
The
last
day
wel
ad
in
hands
the
first
precept
,
which
concerneth
prayer
to
God
,
which
is
the
cheefest
exercise
that
a
christian
man
can
haue
in
this
world
,
there
is
none
before
it
.
Therefore
he
began
to
pray
,
and
as
he
had
prayed
for
them
immediatlie
before
,
so
he
craues
of
them
a
recompence
which
is
,
pray
for
me
againe
,
and
good
reason
that
when
I
pray
for
thee
thou
pray
for
me
againe
.
When
the
Pastor
prayes
for
the
flock
,
the
flock
should
interceede
againe
with
God
by
prayer
for
him
.
So
the
Apostle
sayes
,
Pray
for
vs
,
for
me
,
and
my
fellow-laborers
from
whom
in
common
this
Epistle
was
directed
.
But
for
what
things
should
they
pray
to
him
?
The
first
thing
is
the
Gospel
,
and
what
of
it
?
Pray
that
it
may
runne
and
haue
a
free
course
through
the
world
.
And
what
more
?
That
the
Gospel
of
Christ
running
throgh
shold
not
run
through
the
mouthes
and
eares
of
men
onely
,
that
is
a
small
matter
if
there
be
no
more
:
but
that
in
running
it
may
haue
the
course
with
power
and
effectualnesse
in
the
hearts
of
the
hearers
working
lyfe
and
saluation
in
them
,
and
so
consequently
she
may
be
glorified
,
that
is
,
that
men
and
wemen
feeling
the
great
force
may
be
inforced
to
glorifie
her
in
this
world
:
for
none
will
glorifie
the
Gospell
,
but
he
that
feeles
the
power
of
it
in
his
hart
,
and
to
whom
the
Gospell
is
the
power
of
God
to
saluation
.
The
next
thing
that
he
craues
they
should
pray
for
,
is
for
his
person
,
&
the
persons
of
his
fellow-laborers
,
that
we
(
sayes
he
)
may
be
deliuered
from
vnreasonable
and
euill
men
:
He
giues
the
reason
of
this
desire
.
All
men
hes
not
●aith
.
When
we
goe
abroad
preaching
the
Gospell
,
we
will
haue
great
opposition
of
many
wicked
men
,
euil
inclined
in
hart
,
&
euil
disposde
in
hand
,
so
that
our
persons
must
be
oft
in
great
danger
.
Therefore
pray
for
vs
:
And
the
ground
is
,
all
men
hes
not
faith
.
Howbeit
some
will
professe
God
and
religion
,
yet
in
very
deed
God
is
not
in
their
hart
:
Christ
dwelleth
not
in
them
by
faith
:
they
are
not
elect
,
and
therefore
they
beleeue
not
.
It
is
dangerous
to
be
amongst
them
,
yea
euen
for
the
persons
of
men
:
for
without
Christ
the
hart
of
a
man
is
as
cruell
as
is
the
hart
of
a
Tyger
and
Lyon
,
or
any
wylde
beast
,
before
it
be
drawen
away
from
that
cruelty
and
tamed
by
faith
in
Iesus
Christ
;
this
is
the
nature
of
all
men
.
Then
in
that
third
verse
,
lest
that
matter
concerning
faith
and
the
scarcitie
of
it
should
haue
offended
them
,
and
moued
them
to
doubt
▪
and
to
thinke
it
might
be
that
they
should
fall
away
from
the
faith
.
He
sayes
,
the
Lord
is
faithfull
,
and
he
shall
establish
you
,
ye
are
not
of
this
number
that
fall
away
:
for
the
Lord
he
is
faithfull
,
and
according
to
his
promise
he
shall
make
you
stand
for
euer
.
Now
here
,
he
followes
out
his
precepts
,
and
in
the
first
verse
red
we
haue
a
generall
exhortation
to
obedience
to
be
giuen
to
all
the
directions
,
warnings
,
and
admonitions
that
he
had
giuen
them
before
,
as
if
he
should
say
,
What
euer
I
haue
bidden
you
in
the
name
of
Christ
,
doe
ye
it
all
,
and
begin
not
onely
,
but
also
perseuere
vnto
the
end
.
Brethren
,
this
christian
calling
that
we
are
placed
into
craues
a
doing
and
practise
;
not
a
thinking
or
speaking
onely
,
so
that
all
our
religion
be
in
our
tongue
.
No
,
put
to
thy
hand
and
doe
,
as
thou
would
showe
thy selfe
a
christian
:
for
a
christian
man
would
be
a
doer
;
all
men
must
be
doing
and
set
on
an
action
,
but
not
euery
way
:
for
it
is
better
for
some
men
to
sit
idle
,
and
to
be
sleeping
when
they
are
most
exercised
.
The
doing
requyred
of
a
christian
should
be
by
a
rule
,
not
wauering
,
but
as
ye
see
a
lyne
drawen
by
a
rule
or
square
;
so
euer
the
action
of
a
man
should
be
by
a
rule
,
euen
,
straight
,
direct
,
not
crooked
,
declyning
to
this
side
or
that
side
.
We
learne
of
these
words
what
is
the
rule
whereby
the
actions
of
a
christian
should
be
ruled
.
The
doctrine
of
the
Apostles
is
the
rule
of
our
actions
.
It
is
the
doctrine
of
the
Apostles
of
Iesus
Christ
:
doe
as
Paul
,
Peter
,
and
the
rest
of
the
Apostles
hes
bidden
thee
doe
,
and
I
shall
warrand
thee
;
prease
to
direct
thy
actions
according
to
that
rule
:
for
he
that
heares
the
doctrine
of
the
Apostles
,
and
followes
not
their
direction
,
refuses
to
giue
obedience
to
Christ
himselfe
.
Now
the
forme
of
proponing
of
this
matter
is
to
be
marked
.
He
sayes
not
,
doe
as
I
command
you
to
do
,
but
he
mitigates
the
command
,
and
casts
in
a
motiue
to
moue
them
to
doe
as
he
bade
them
.
He
sayes
,
I
am
perswaded
,
I
haue
a
sure
confidence
that
ye
will
doe
as
I
bid
you
,
and
so
he
vtters
the
good
opinion
he
had
of
them
,
that
they
did
well
,
and
would
continue
in
well
doing
vnto
the
end
.
So
the
Pastor
hes
his
lesson
.
It
becommes
a
Pastour
or
teacher
when
he
sees
a
good
meaning
of
his
flock
,
euer
to
thinke
the
best
of
them
,
yea
to
conceyue
a
perswasion
(
but
in
the
Lord
)
that
they
shall
continue
in
well
doing
vnto
the
end
.
And
againe
in
the
other
part
it
is
very
meete
that
the
flock
vnderstand
that
the
Pastour
counts
and
esteemes
well
of
them
:
for
when
the
flock
conceyues
that
the
Pastour
hes
a
good
estimation
of
them
,
it
is
no
small
motiue
and
incouragement
to
them
to
go
forward
in
well
doing
:
for
when
the
childe
thinkes
his
father
hes
a
good
opinion
of
him
,
and
that
he
shall
come
to
grace
,
it
is
an
incouragement
to
go
forward
in
wel
doing
Euen
so
it
is
with
the
Pastor
and
the
people
;
for
if
the
flock
think
that
their
Pastor
hes
not
a
good
opinion
of
them
,
it
is
the
verie
way
to
discourage
them
and
to
cause
them
goe
backward
:
So
men
should
be
verie
ware
least
they
should
hurt
others
.
Another
thing
heere
is
to
be
marked
.
He
sayes
,
We
are
perswaded
in
the
Lord
,
not
in
you
,
for
aswell
as
we
count
of
you
,
our
considence
is
not
in
you
:
for
then
ye
and
we
should
both
be
beguiled
:
so
he
hes
not
a
confidence
in
them
,
albeit
we
haue
a
confidence
of
them
that
they
should
doe
well
:
for
these
are
different
;
for
if
confidence
be
in
a
man
,
it
is
asmuch
as
to
ascryue
all
power
and
glorie
of
well
doing
to
man
himselfe
,
and
so
to
depryue
God
of
his
glorie
.
As
by
the
contrare
,
to
put
al
confidence
in
the
Lord
it
is
to
ascryue
all
glory
to
God
,
that
giues
the
strength
to
man
to
doe
well
:
The
generall
is
,
Why
should
we
not
haue
confidence
of
men
,
and
be
well
perswaded
that
they
will
doe
well
,
but
beware
while
thou
hopest
they
will
doe
well
that
thou
hurt
not
the
glory
of
God
,
by
giuing
the
glorie
of
their
well
doing
to
man
:
If
he
wer
the
best
on
earth
giue
him
not
the
praise
of
a
jote
of
the
power
of
well
doing
,
but
giue
it
to
God
alone
,
that
all
the
glory
may
be
Gods
.
Let
al
the
glory
returne
to
him
from
whom
all
graces
came
.
This
for
the
first
verse
I
haue
red
.
The
next
precept
conteined
in
the
next
verse
is
more
particulare
,
and
conteines
a
speciall
thing
.
The
Lord
,
sayes
he
,
guide
your
harts
to
the
loue
of
God
,
and
the
waiting
for
of
Christ
.
The
summe
is
this
,
Set
your
harts
vpon
the
loue
of
God
,
that
is
one
.
And
vpon
the
patient
hope
of
Jesus
Christ
and
his
comming
,
that
is
another
.
There
is
the
effect
of
the
words
.
So
first
he
recommends
to
them
the
loue
of
God
,
and
then
the
patient
looking
for
of
Iesus
Christ
and
their
saluation
,
which
shall
be
accomplished
when
he
commes
in
his
glory
.
Now
mark
the
forme
and
maner
after
the
which
he
giues
out
this
precept
:
He
turnes
this
precept
in
a
praier
(
this
is
wisdome
)
in
which
he
beseeches
the
Lord
to
direct
their
harts
to
the
loue
of
God
first
,
and
next
to
the
patient
hope
of
Christs
comming
.
Mark
this
forme
.
By
this
turning
of
a
precept
in
a
prayer
he
wold
teach
vs
this
far
,
that
these
commands
that
are
giuen
in
the
Scripture
,
these
precepts
,
exhortations
,
directions
and
admonitions
,
imports
not
that
there
is
any
power
or
free-will
in
man
or
woman
to
obey
,
or
to
doe
that
that
is
commanded
,
and
exhorted
,
or
to
do
any
part
of
it
:
This
is
the
doctrine
of
the
aduersares
,
when
they
heare
of
any
precept
or
exhortation
in
the
Scripture
,
then
incontinent
conclude
they
there
is
a
free-will
in
man
to
doe
that
that
is
commanded
,
No
free-will
in
man
to
do
good
.
otherwise
it
were
in
vaine
the
command
giuen
;
if
the
Lord
giue
not
free-will
to
do
it
,
wherfore
commands
he
?
but
the
Lord
knowes
how
this
followes
:
for
by
turning
this
precept
into
a
prayer
,
we
are
taught
that
albeit
man
be
commanded
and
exhorted
to
doe
such
and
such
things
,
yet
all
power
of
wel
doing
depends
onely
on
the
Lord
:
And
therefore
oft
ye
shall
finde
either
the
precept
turned
in
a
praier
,
or
else
with
precept
praier
conjoined
:
And
therefore
when
we
are
commanded
and
admonished
to
doe
any
good
,
in
that
same
instant
our
hart
should
be
raised
to
God
to
desire
strength
at
him
,
&
thou
shold
say
,
Lord
giue
me
the
strength
to
do
as
thou
commandst
me
.
When
I
admonish
and
exhort
thee
to
set
thy
hart
to
loue
and
feare
God
,
is
it
in
thy
power
so
to
doe
?
speaks
thy
conscience
so
to
thee
?
If
it
say
,
that
it
is
in
thy
power
thy
conscience
beguiles
thee
,
that
conceit
is
a
plain
illusion
.
And
therfore
seeing
it
lyes
not
in
thy
power
to
do
when
thou
art
exhorted
,
let
thy
refuge
be
to
the
Lord
and
say
,
Lord
as
thou
bidst
me
loue
thee
,
so
giue
me
grace
to
loue
thee
;
as
thou
bidst
me
hope
,
so
worke
thou
hope
in
me
,
otherwise
I
will
neuer
be
answerable
to
thy
command
.
Now
to
the
words
.
I
pray
God
to
direct
your
harts
to
the
loue
of
God
.
Ye
see
here
wherfore
he
praies
,
not
for
their
mouth
or
tonge
nor
for
their
eies
,
nor
for
none
of
these
outward
members
,
but
his
prayer
is
for
their
harts
,
that
the
Lord
would
direct
their
harts
.
What
meanes
this
?
To
wit
,
that
the
directer
,
the
guider
,
and
ruler
of
all
these
outward
members
of
the
eyes
,
tongue
,
and
mouth
,
of
the
hand
and
foote
,
is
the
hart
;
she
sittes
in
the
midst
and
guides
all
:
so
that
if
she
her selfe
be
first
well
guyded
,
ruled
and
disposed
,
it
shall
be
well
with
all
the
members
of
thy
bodie
,
she
shall
guide
thy
tongue
,
and
brydle
thy
mouth
in
speaking
,
and
guide
thy
hand
in
doing
,
it
shall
be
well
with
thy
eyes
and
eares
,
she
shall
not
suffer
thee
to
looke
or
heare
wrong
:
and
so
well
is
the
person
that
hes
a
well
guyded
hart
,
and
well
disposed
mynde
.
For
then
as
for
the
outward
members
they
shal
be
all
made
wapons
of
righteousnesse
to
serue
God
:
but
if
the
hart
be
euill
disposed
,
but
if
it
be
backward
and
peruerse
(
as
it
is
of
nature
)
there
shal
not
be
so
much
as
the
least
member
of
the
bodie
,
but
al
shal
goe
the
wrong
way
,
thy
foote
shall
goe
to
mischieefe
,
a
murtherers
hart
stirres
his
foote
to
murther
,
thy
hand
shall
be
a
wapon
of
vnrighteousnesse
to
fight
against
God
thy
eye
shall
be
looking
to
euill
,
and
likewise
all
the
rest
,
all
shall
be
set
to
do
wickednesse
.
And
therefore
as
the
hart
craues
heere
prayer
for
guiding
of
it
,
so
euery
part
of
the
bodie
craues
prayer
for
it
.
As
the
Apostle
prayes
,
so
let
vs
pray
,
Lord
guide
my
hart
,
my
hand
,
my
foote
:
No
,
the
least
member
craues
prayer
:
but
begin
at
the
first
stirrer
,
the
hart
,
and
say
,
Lord
guide
my
hart
that
all
the
rest
of
my
members
may
followe
her
.
Alas
,
the
neglect
of
this
prayer
to
God
that
he
would
guide
the
hart
makes
the
hart
a
foule
stinking
puddle
.
There
is
no
stinking
flewer
to
the
stinke
of
a
foule
hart
;
(
ô
if
thou
felt
it
that
thou
might
detest
it
!
)
If
it
be
not
purged
,
thou
shalt
neuer
see
the
face
of
God
:
if
thou
ly
still
in
the
filth
of
thy
hart
,
and
euery
day
in
thy
hart
contract
some
further
filth
,
remember
I
forewarne
thee
,
the
intolerable
judgement
of
God
shall
be
heaped
on
thy
head
,
as
thou
heapest
filth
vpon
filth
.
Now
,
what
craues
he
to
their
harts
?
I
pray
the
Lord
,
sayes
he
,
to
direct
your
harts
.
The
word
in
the
owne
language
signifies
a
straightning
as
it
wer
,
an
euen
lyne
:
for
,
brethren
,
consider
the
hart
of
man
,
as
it
is
disposed
by
nature
,
and
by
this
foule
birth
of
ours
(
all
within
vs
is
foule
without
that
renuing
Spirit
of
Iesus
Christ
)
it
comes
in
this
world
crooked
,
manshart
,
crooked
,
by
nature
.
and
bowed
in
,
as
a
crooked
tree
,
bowed
away
from
God
,
to
the
deuill
:
from
al
good
things
to
all
euil
and
mischiefe
.
It
is
backward
,
that
is
the
terme
,
that
,
the
Scripture
giues
it
:
euery
man
is
borne
with
a
backward
hart
,
bowed
downward
from
God
.
And
therefore
,
what
thing
should
thou
craue
to
the
hart
,
what
should
thou
aske
for
it
?
It
is
not
euen
eneugh
,
no
,
so
long
as
thou
liuest
,
there
shall
be
ay
a
crooke
in
it
.
What
should
thou
pray
for
it
then
?
Euen
this
,
Lord
make
it
euen
,
put
this
peruersnesse
out
of
it
:
for
so
long
as
it
bydes
in
this
backwardnesse
,
it
is
not
possible
but
thy
wraith
must
be
on
it
.
Then
pray
for
two
things
to
thy
hart
.
First
to
mak
straight
thy
crooked
hart
,
and
say
,
Lord
I
finde
my
hart
crooked
within
me
,
bowing
away
from
thee
,
Lord
put
in
day
holy
Spirit
in
it
,
and
straighten
it
.
And
againe
,
because
it
is
impossible
,
so
long
as
I
liue
,
that
I
can
attaine
vnto
an
hart
altogether
straight
:
Lord
hyde
the
crookes
of
my
hart
,
with
that
mantle
of
the
righteousnesse
of
Christ
.
Trowest
thou
that
thou
could
stand
one
moment
before
that
Majestie
that
cannot
looke
on
a
crooke
,
except
thy
crook
were
couered
with
that
mantle
of
the
righteousnesse
of
Iesus
Christ
.
Therefore
,
our
prayer
should
be
,
Lord
,
let
Christ
my
Mediator
euer
stand
betweene
me
and
thee
,
to
hold
off
thy
wraith
and
fire
of
thy
countenance
.
Now
folowes
in
the
end
of
the
verse
,
two
pointes
,
vnto
the
which
the
hart
should
be
directed
.
manshart
should
be
directed
to
two
things
.
1.
the
loue
of
God
.
The
thing
that
is
made
straight
must
be
directed
to
a
pointe
.
The
first
pointe
,
whereinto
the
hart
must
be
directed
,
is
,
the
loue
of
God
:
the
next
is
,
the
patient
awaiting
for
,
of
Christ
.
To
speake
of
the
first
.
The
hart
as
it
is
bowed
and
alienated
from
euerie
good
thing
,
so
,
first
,
it
is
bowed
from
God
and
his
loue
:
be
assured
,
as
thou
art
borne
,
thou
louest
not
God
:
No
,
thy
nature
inclines
to
hate
him
so
deadlie
,
that
thou
hast
no
will
,
nor
pleasure
,
once
to
thinke
of
him
,
the
hart
abhortes
by
nature
the
verie
cogitation
of
him
,
and
faine
would
thou
haue
that
conscience
that
aduerises
thee
of
him
,
to
be
pulled
away
:
Many
would
be
quyte
of
their
conscience
,
that
is
euer
sounding
to
them
of
God
,
thou
would
giue
a
kingdome
,
if
thou
had
it
,
to
be
quite
of
it
.
And
as
thou
wold
not
think
of
him
,
by
nature
;
so
,
thou
would
neuer
heare
of
him
:
there
is
such
a
naturall
hatred
against
God
,
in
the
hart
of
man
;
for
,
all
are
borne
,
as
it
were
,
with
their
face
away
from
God
,
and
their
backs
turned
to
God
:
and
the
longer
thou
liuest
the
farther
thou
runnest
from
him
,
except
by
his
Spirit
he
turne
thee
,
and
say
to
thee
turne
thee
and
looke
on
my
face
.
And
therefore
the
first
thing
we
should
pray
for
,
should
be
,
Lord
turne
my
hart
to
thee
,
to
loue
thee
,
and
set
it
on
thee
.
This
is
the
praier
of
the
Apostle
,
and
it
should
be
our
prayer
night
and
day
.
What
thing
canst
thou
loue
with
any
joy
or
delectation
,
if
thou
first
loue
not
God
?
Will
the
Husband
loue
the
wife
if
he
loue
not
God
first
?
fy
on
thee
and
thy
loue
both
:
for
thy
loue
will
be
turned
in
hatred
,
and
thou
wilt
cursse
thy
wyfe
and
thy
children
if
thou
louest
not
God
first
,
and
then
them
in
God
for
this
cause
.
This
is
the
first
pointe
vnto
the
which
the
hart
should
be
directed
.
Now
the
next
pointe
he
calles
Patience
,
that
is
,
a
patient
hope
.
Of
whom
?
Of
Iesus
Christ
,
that
is
of
his
comming
,
and
consequently
of
thy
euerlasting
saluation
that
shall
be
reueiled
at
his
comming
.
2.
Patient
awaiting
for
Christ
.
Brethren
,
it
is
craued
that
the
hart
of
man
be
set
beyond
any
thing
in
this
lyfe
:
I
tell
thee
thy
hart
must
be
directed
farther
nor
any
grace
thou
can
get
in
this
lyfe
,
farther
nor
faith
,
nor
the
loue
of
God
,
which
is
the
preciousest
thing
thou
can
haue
,
thy
hart
must
be
set
on
things
that
are
not
reueiled
as
yet
,
on
Iesus
Christ
to
come
,
vpon
that
glorious
reuelation
of
him
,
and
full
redemption
that
he
shall
bring
with
him
to
thee
.
Now
fy
on
me
and
thee
,
if
our
harts
be
bounded
within
the
things
or
graces
of
this
lyfe
,
if
we
hold
our
harts
onely
on
the
thinges
of
this
lyfe
,
then
,
as
Paul
sayes
,
of
all
men
we
were
the
most
miserable
.
1.
Cor.
15.
19.
And
therefore
the
hart
should
put
out
the
head
of
it
beyond
this
lyfe
and
lift
it
aboue
this
earth
,
aboue
all
the
Heauens
,
vp
to
that
place
where
Iesus
Christ
is
,
who
shall
once
be
manifested
.
Brethren
,
as
concerning
hope
and
that
life
to
come
,
I
think
ye
finde
how
ye
are
disposed
concerning
it
:
will
nature
teach
you
that
euer
Christ
shall
come
againe
to
this
world
?
I
shal
tell
thee
;
thy
nature
will
answere
,
all
foly
;
and
men
will
say
,
doe
well
to
me
in
this
life
,
I
shal
take
my
venture
of
the
lyfe
to
come
.
This
lets
thee
see
what
is
in
nature
:
for
nature
will
neuer
tell
thee
that
there
is
a
lyfe
to
come
;
nature
is
far
from
all
expectation
of
glorie
after
this
lyfe
.
Therefore
this
is
the
second
thing
we
should
craue
to
the
bowed
hart
that
he
would
set
it
straight
vpon
the
hope
of
life
;
and
as
he
prayes
,
so
should
we
pray
,
and
say
,
Lord
my
hart
is
declyned
from
the
hope
of
lyfe
,
and
lookes
neuer
Christ
will
come
,
Lord
righten
it
,
that
I
may
waite
vpon
the
comming
of
my
Redemer
;
for
I
shall
not
attaine
to
that
life
except
I
hope
for
it
and
persist
in
it
till
he
come
.
Well
ye
see
then
what
is
the
good
disposition
of
the
hart
of
man
and
woman
,
be
not
be
beguyled
with
it
.
When
may
thou
haue
a
well
disposed
hart
,
an
euen
hart
?
When
things
falles
out
that
pleates
thee
,
store
of
honors
,
of
riches
,
of
pleasure
,
then
thy
hart
is
aloft
and
glad
:
but
I
say
,
if
this
disposition
be
not
in
thy
hart
,
that
i●
loue
God
first
,
and
next
that
thy
hart
hopes
for
saluation
,
woe
to
that
hart
:
if
it
be
not
otherwise
disposed
before
thou
die
,
woe
to
that
hart
for
euer
.
So
if
thou
would
vnderstand
when
thy
hart
is
well
disposed
,
go
downe
to
it
,
and
say
,
my
hart
,
louest
thou
God
?
if
it
answere
I
loue
him
,
then
thou
art
well
:
And
againe
say
,
my
hart
hopest
thou
for
a
lyfe
after
this
lyfe
,
and
to
see
the
Lord
Iesus
to
thy
euerlasting
saluation
:
if
it
say
,
I
hope
so
,
then
in
joyfulnesse
rest
there
.
I
beseech
you
for
Iesus
Christs
sake
,
thinke
not
ye
haue
a
well
disposed
hart
,
except
sensibly
ye
feele
in
it
the
loue
of
God
,
and
an
hope
for
a
better
lyfe
.
Stryue
to
this
sense
of
the
loue
of
God
,
that
thou
may
be
perswaded
that
he
hes
loued
thee
first
,
and
if
thou
feele
that
sweet
loue
of
this
,
then
it
will
lowse
thy
hart
to
loue
God
with
a
joy
vnspeakable
:
fy
on
all
carnal
and
fleshly
joyes
in
respect
of
this
solide
joy
.
Yet
one
word
.
He
calles
it
Patience
,
by
the
which
he
meanes
a
patient
on
waiting
and
hope
:
for
,
brethren
,
this
vnderstand
,
that
there
cannot
be
an
hope
of
lyfe
except
patience
concur
with
hope
in
the
hart
.
If
thou
hast
not
patience
to
byde
,
look
not
for
that
finall
redemption
.
Therefore
this
patience
is
the
necessary
companion
of
hope
:
for
hope
is
nothing
else
but
a
faire
looke
,
yea
a
verie
far
looke
to
a
thing
that
is
far
from
vs
.
Well
except
thou
hast
patience
,
trowest
thou
that
thou
wilt
hold
vp
thy
head
from
morning
till
night
to
await
on
Iesus
Christ
his
comming
.
No
such
thing
,
thou
may
call
a
blenke
and
away
at
an
instant
,
but
thou
shalt
not
stand
,
without
patience
,
no
hope
.
And
againe
ere
thou
attaine
to
that
lyfe
,
trowest
thou
that
thou
shalt
goe
euen
forward
a
sound
course
,
so
that
neuer
a
crossing
shall
come
in
thy
way
,
no
affliction
touch
thee
till
thou
be
set
in
Heauen
?
Is
that
thy
opinion
that
thou
may
liue
in
quyetnesse
,
haue
goods
,
honor
,
and
store
,
and
none
say
to
thee
,
ill
goes
thou
on
the
way
.
Any
man
may
take
ease
in
patience
:
No
,
no
,
if
thou
hast
hope
of
glorie
,
assure
thee
,
an
hundreth
stayes
shall
be
casten
in
the
way
,
and
thou
shalt
be
beatten
and
tosted
here
and
there
.
And
ofttymes
there
shall
appeare
such
darke
cloudes
that
the
fight
of
glorie
shall
be
plucked
out
of
thy
eyes
.
Therefore
if
thou
hast
no
patience
to
abide
til
that
cloude
be
remoued
,
thou
shalt
haue
no
hope
,
and
without
hope
looke
not
for
glorie
.
And
therefore
it
is
not
without
cause
that
Hope
and
Patience
are
joyned
together
:
He
that
would
hope
for
lyfe
let
him
cast
him
for
troubles
and
crosses
;
for
if
lyfe
be
ordeined
for
thee
the
Lord
will
cast
in
stumbling
blocks
euer
to
exercise
thy
hope
vntill
thou
get
that
that
thou
hopest
for
:
for
the
Lord
hes
appointed
here
continual
suffring
.
The
Lord
grant
that
we
may
be
enarmed
with
Patience
euer
till
hope
be
turned
into
sight
.
The
next
verse
conteines
another
speciall
precept
.
As
the
former
precept
concerned
the
hart
and
the
direction
of
it
:
so
,
this
precept
concernes
the
outward
societie
and
familiarity
,
we
haue
with
men
in
this
world
:
for
,
so
long
as
we
liue
,
we
must
be
in
a
societie
,
but
,
beware
with
whom
.
So
,
the
effect
of
this
precept
is
this
,
withdraw
your selues
from
euery
brother
,
that
walketh
inordinatly
,
in
his
lyfe
,
that
goes
out
of
order
and
keepes
not
his
owne
station
,
that
liues
inordinatly
.
There
are
two
things
to
be
considered
,
in
this
precept
.
First
,
the
forme
:
Next
,
the
effect
of
it
.
The
forme
is
,
We
denounce
and
charge
you
,
not
in
our
name
,
but
,
in
the
Name
and
authoritie
of
our
Lord
Iesus
:
for
,
neither
Apostle
,
nor
,
Pastor
hes
any
power
to
denounce
any
thing
in
his
owne
name
:
for
,
there
is
no
authority
in
the
Church
,
ouer
the
consciences
of
men
,
but
,
the
Authoritie
of
God
and
of
Iesus
Christ
.
And
therefore
,
no
man
can
say
to
the
conscience
,
I
charge
thee
in
my
name
.
It
is
onely
proper
to
God
,
to
charge
the
conscience
.
Now
,
gather
the
lessson
.
This
forme
,
he
vses
,
lets
vs
see
,
how
hard
it
is
,
Men
naturally
inclyned
to
eull
company
.
to
be
seuered
from
euill
company
,
albeit
many
will
cursse
it
in
the
end
:
It
wil
not
be
a
light
word
,
that
wil
make
thee
to
leaue
euill
company
,
but
ere
thou
come
from
it
,
there
must
a
charge
interueene
,
and
that
,
in
the
name
of
the
highest
authoritie
,
euen
,
the
great
God
,
and
that
,
by
the
mouth
of
his
seruant
.
The
Lord
must
say
,
I
charge
thee
in
the
Name
of
the
great
God
,
seuere
thee
from
euill
company
.
Brethren
,
knowe
ye
not
your
nature
,
neuer
thing
stak
faster
to
another
,
than
this
nature
of
ours
cleaues
to
euill
and
euill
men
,
so
,
that
,
by
a
great
force
,
they
must
be
pulled
asunder
.
Now
,
to
come
to
the
matter
.
he
sayes
,
withdraw
your selues
.
He
sayes
not
,
shoote
them
from
you
,
but
,
drawe
your selues
from
them
:
so
,
it
importes
not
a
publick
excommunication
,
but
,
a
quyet
separation
of
a
true
brother
from
a
fained
brother
.
There
are
sundrie
seuerings
.
One
,
when
we
seuere
our selues
from
these
,
that
are
publictly
excommunicate
.
Another
,
when
men
quietly
draws
themselues
from
them
,
that
liues
inordinatly
:
No
,
it
is
not
eneugh
,
to
say
,
He
is
not
excommunicate
,
and
therefore
,
I
may
hant
his
company
.
No
,
but
,
I
say
,
If
he
liue
not
well
and
holilie
,
begin
thou
to
draw
thy self
from
him
,
before
,
that
,
by
that
publike
censure
he
be
casten
from
thee
.
Now
,
from
whom
should
he
withdraw
himselfe
?
He
sayes
,
From
euery
brother
,
what
euer
they
be
to
thee
,
and
of
what
estate
soeuer
they
be
of
.
And
who
is
this
brother
?
He
that
takes
on
the
name
of
a
Christian
,
and
yet
,
in
effect
,
is
not
a
Christian
:
company
not
with
such
a
man
,
if
his
lyfe
fightes
against
his
name
,
away
with
him
,
let
him
stand
his
alone
.
There
are
many
sortes
of
euill
company
,
but
,
of
all
sortes
,
the
worst
and
most
dangerous
is
a
brother
,
that
is
an
euill
man
of
lyfe
,
and
takes
vpon
him
the
name
of
a
Christian
,
and
be
assured
,
thou
shalt
get
more
euill
of
such
a
companion
,
nor
thou
shalt
get
of
an
Heathen
,
or
,
Pagane
.
Is
it
not
,
trowest
thou
,
a
dangerous
thing
,
to
haue
company
with
a
brother
,
that
is
an
adulterer
,
and
a
murtherer
,
will
he
not
infect
thee
?
Fy
on
thee
,
that
withdrawes
not
thy selfe
from
him
:
for
,
a
brother
,
that
hes
onely
but
a
bare
name
of
a
Christian
and
not
the
lyfe
of
a
Christian
,
is
lyke
a
lumpe
of
sowre
leauen
:
for
,
if
it
be
casten
in
a
whole
baking
,
it
will
sowre
all
the
rest
:
euen
,
so
,
he
will
infect
all
.
So
,
if
there
be
a
false
brother
in
thy
company
,
if
thou
be
homely
with
him
,
thou
shalt
be
within
fewe
dayes
made
such
a
man
,
as
he
is
;
for
,
familiaritie
makes
conformitie
in
maners
.
And
therfore
,
men
,
when
they
goe
to
the
scaffold
to
execution
(
ye
haue
heard
)
haue
oft
curssed
euill
company
.
Familiaritie
with
a
fained
brother
shal
make
thee
cold
in
Religion
,
and
draw
thee
to
his
maners
,
and
so
,
being
inuolued
in
his
sinnes
,
thou
shalt
haue
a
part
of
his
punishment
.
And
what
a
brother
is
this
,
from
whom
thou
should
withdrawe
thy selfe
?
One
that
liues
inordinatly
,
that
is
,
that
liues
not
according
to
my
doctrine
and
rule
:
and
what
rule
hes
he
preseryued
?
Looke
Ephes.
4.
28.
to
witte
,
that
,
euerie
man
should
labour
,
and
that
,
euerie
one
should
eate
their
owne
breade
.
And
if
thou
hast
not
laboured
,
but
,
hes
bene
idle
all
day
,
looke
,
that
,
thou
put
not
a
nip
in
thy
mouth
:
for
,
there
is
an
Inhibition
,
Let
him
not
eate
,
that
labours
not
.
This
is
the
rule
.
Now
,
learne
,
how
holy
this
christian
lyfe
should
be
;
for
,
by
them
that
walkes
inordinatly
,
he
meanes
not
of
men
openly
wicked
and
disobedient
,
as
,
open
adulterars
,
murtherars
,
oppressors
,
&c.
but
,
he
meanes
of
idle
bodies
,
that
are
out
of
all
calling
,
and
are
not
labouring
,
but
are
busie
bodies
,
clauerers
and
pratlers
,
looking
here
&
there
,
making
that
a
mean
,
to
win
their
liuing
by
:
as
dron-bees
enters
in
the
skeppes
and
soukes
vp
the
honey
of
the
labouring
bees
;
so
,
they
souke
vp
the
meate
,
that
others
hes
win
with
the
sweate
of
their
browes
.
So
,
as
idle
busie
bodie
is
euill
company
,
clap
him
,
as
ye
will
,
entertaine
him
as
ye
please
,
he
is
a
plague
,
and
he
will
infect
thee
:
for
,
if
he
haue
not
a
certaine
calling
,
let
him
speake
of
Religion
,
as
he
will
,
no
religion
will
follow
him
:
for
,
the
Lord
giues
not
a
blessing
to
any
,
but
,
to
him
,
that
hes
some
honest
calling
.
Another
thing
,
marke
,
heere
.
Let
none
pretend
the
Gospell
of
Christ
to
their
idlenesse
:
fy
on
the
mouth
,
that
speaks
of
Christ
,
and
then
is
out
of
all
calling
and
idle
:
speake
not
one
word
,
or
,
one
mum
of
Christ
,
if
thou
hast
not
a
calling
and
be
exercisde
therein
.
I
tell
thee
,
Christs
Gospell
takes
not
away
any
good
order
,
but
,
ratifies
it
.
The
Lawes
of
Policie
hes
ordeinde
,
that
euery
one
haue
a
calling
,
and
the
Gospell
ratifies
the
same
Law
,
and
it
is
Christs
will
,
that
,
men
keepe
themselues
in
their
calling
:
It
is
not
lawfull
,
vnder
pretence
of
Christianitie
and
Religion
,
to
cast
off
a
calling
:
for
,
as
God
is
the
God
of
order
,
so
,
he
lookes
;
euer
,
that
,
men
be
in
an
honest
calling
.
If
thou
be
idle
,
thou
offendest
him
,
and
prouokst
him
to
wraith
:
therefore
,
looke
to
thy self
,
〈…〉
.
that
,
thou
be
not
out
of
all
calling
:
yea
,
rather
,
ere
thou
sit
idle
,
be
exercised
in
the
vylest
calling
and
vocation
,
that
euer
was
.
Now
,
I
beseech
the
Lord
,
that
as
he
hes
appointed
euerie
one
of
vs
,
to
be
exercised
in
some
lawfull
calling
,
winning
our
liuing
with
the
sweate
of
our
browes
,
so
,
he
would
grant
,
that
,
we
may
faithfully
trauaile
in
our
lawfull
calling
,
and
that
he
woulde
joyne
his
blessing
to
our
labours
,
that
hauing
sufficiencie
for
our
pilgrimage
heere
,
we
may
consecrate
soule
and
bodie
to
him
,
who
cares
for
vs
,
and
blesses
vs
in
all
thinges
,
that
this
lyfe
being
ended
,
we
my
be
assured
to
rest
from
our
labors
with
Iesus
Christ
.
To
whom
,
with
the
Father
and
holy
Spirit
,
be
all
honour
and
praise
for
euer
.
AMEN
.
THE
TWELFTH
LECTVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
,
TO
THE
THESSALONIANS
.
2.
THESSA
.
CHAP.
3.
vers.
7.
8.
9.
10.
7
For
,
ye
your selues
knowe
,
how
ye
ought
to
follow
vs
:
for
,
we
behaued
not
our selues
inordinatly
among
you
,
8
Neither
tooke
we
bread
of
any
man
for
nought
:
but
,
we
wroght
with
labour
and
trauaile
,
night
and
day
,
because
we
would
not
be
chargeable
to
any
of
you
.
9
Not
but
that
we
had
authoritie
,
but
,
that
we
might
make
our selues
an
ensample
,
vnto
you
,
to
followe
vs
.
10
For
,
euen
,
when
we
were
with
you
,
this
we
warned
you
of
,
that
,
if
there
were
any
,
which
would
not
worke
,
that
,
he
should
not
eate
.
THIS
last
part
of
this
Epistle
,
we
shewe
you
,
contained
precepts
and
admonitions
,
concerning
Christian
life
and
conuersation
.
The
first
precept
and
admonition
was
,
to
pray
▪
and
that
,
for
Paul
and
his
fellow-labourers
,
Syluanus
and
Timotheus
,
who
with
him
directed
this
Epistle
to
them
.
The
next
precept
was
generall
,
desiring
them
,
to
doe
,
and
continue
in
euery
thing
,
he
had
commaunded
them
.
The
thirde
precepte
was
particulare
,
that
they
should
take
heede
to
their
harts
,
and
set
them
first
on
the
loue
of
God
,
and
secondly
,
vpon
the
patient
hope
and
awaiting
for
the
comming
of
the
Lord
Iesus
Christ
.
The
fourth
precept
concerneth
societie
and
fellowship
,
and
warnes
them
,
to
withdraw
themselues
from
euery
Christian
,
that
keepes
the
name
and
walked
inordinatly
,
that
is
,
not
according
to
the
●ale
,
he
had
set
downe
to
them
,
to
follow
.
In
this
precept
,
first
,
we
haue
the
forme
,
how
he
propones
it
,
the
forme
is
graue
,
I
denounce
,
sayes
he
,
in
the
Name
of
the
Lord
,
that
ye
withdrawe
your selues
.
By
this
forme
,
he
teaches
vs
,
how
hard
it
is
,
to
seuere
the
best
of
vs
all
from
evill
company
:
for
this
remanent
corruption
,
that
abydes
in
the
renewed
men
cleaues
so
fast
to
euil
company
,
that
oft-tymes
it
preuailes
against
the
Spirit
:
so
,
that
,
men
must
be
reauen
,
as
it
were
,
by
force
,
from
euill
companie
,
they
must
be
threatned
with
judgement
ere
they
be
content
to
leaue
them
.
As
to
the
matter
,
Withdraw
,
your selues
from
euery
brother
,
that
walketh
inordinatly
.
There
is
no
worse
companie
,
then
they
,
who
keepes
the
name
of
Christians
,
and
vnder
the
pretence
thereof
,
will
liue
licent●ous●e
,
idle
,
without
a
calling
,
busie
bodies
:
a
cursse
and
no
blessing
followes
such
men
.
And
therefore
,
they
,
that
hantes
their
companie
,
takes
pleasure
in
it
,
and
fosters
them
in
their
fantasie
must
be
inuolued
in
that
same
judgement
with
them
.
Now
,
to
come
to
the
text
presently
red
.
It
containes
morall
preceptes
,
concerning
maners
.
Therefore
,
we
shall
open
it
vp
and
gather
such
lessons
,
as
shall
be
offred
for
our
instruction
.
He
turnes
him
to
these
idle
bodies
,
of
the
which
,
appearandly
there
was
a
great
number
among
the
Thessalonians
,
as
there
is
in
this
Cittie
,
and
he
willes
them
,
to
change
their
maners
.
The
first
argument
,
he
vses
,
to
moue
them
,
is
taken
from
his
owne
exemple
,
Ye
your selues
know
,
bow
ye
ought
to
follow
vs
:
for
,
we
behaued
not
our selues
inordinatly
among
you
,
&c.
Ye
who
liues
inordinatly
,
knowe
,
how
it
behoued
you
to
followe
me
,
as
a
light
,
that
goeth
before
you
,
in
lyfe
and
conuersation
.
Then
he
subsumes
:
I
haue
not
liued
out
of
rule
,
nor
out
of
order
.
Therefore
,
learne
to
liue
,
as
I
haue
liued
you
before
you
,
not
idle
,
but
labouring
for
your
liuing
,
as
ye
haue
seene
me
doe
,
before
you
.
Now
,
to
gather
some
lessons
,
on
this
first
argument
.
Mark
,
in
the
person
of
the
Apostle
,
when
a
Pastor
hes
laid
downe
the
rule
of
right
liuing
:
the
doctrine
of
the
word
of
God
,
concerning
an
honest
and
godly
life
in
this
world
,
how
soone
he
hes
set
downe
this
rule
in
the
Pulpet
,
he
is
bound
immediatly
as
soone
as
he
commes
out
of
it
,
to
walke
according
to
that
rule
,
he
hes
layde
down
;
to
the
end
,
that
,
he
walking
according
to
the
rule
,
the
people
may
followe
him
:
For
,
for
this
cause
,
Heb.
13.
17.
he
is
called
aguyde
(
as
he
is
called
a
Preacher
)
because
in
lyfe
,
he
should
guide
the
people
the
right
way
,
according
to
the
doctrine
taught
by
him
;
and
walking
according
to
the
rule
of
the
world
,
he
conciliats
credite
and
authoritie
to
the
word
,
and
makes
the
hearers
to
beleue
the
word
,
he
hes
spoken
,
when
they
see
him
,
in
his
person
practise
that
word
.
And
by
the
contrare
,
not
walking
according
to
the
word
,
he
hes
preached
,
he
does
,
that
lyes
in
him
,
that
no
man
credite
him
,
and
so
,
becommes
guilty
of
the
highest
crime
,
that
can
be
:
for
,
the
disgracing
of
the
Gospell
of
Iesus
Christ
is
the
greatest
sin
,
that
,
a
man
can
commit
;
lease-majestie
is
a
great
sinne
,
yet
it
is
nothing
to
this
:
for
,
this
sin
is
lease-majestie
,
against
God
.
So
,
ye
may
see
what
necessitie
lyes
on
him
,
to
liue
well
;
otherwise
,
he
shall
beate
downe
more
,
with
his
euill
life
,
nor
he
will
be
able
to
builde
by
his
preaching
:
and
so
,
he
is
a
traitor
,
against
Christ
and
his
Gospell
.
Now
,
the
cheefe
care
of
Paul
was
to
honour
the
Gospell
,
that
it
should
get
no
disgrace
;
and
therefore
,
he
looked
to
be
partaker
of
his
owne
Gospell
:
otherwise
,
if
a
man
honor
not
the
Gospell
by
his
life
,
teach
it
as
diligently
and
eloquently
as
he
can
,
he
shall
not
be
partaker
of
the
Gospell
.
This
lesson
rises
on
Pauls
person
;
another
rises
vpon
the
part
of
the
people
,
concerning
them
,
that
heares
the
preaching
,
and
doctrin
of
Christ
.
What
is
their
duetie
?
When
they
haue
heard
,
and
when
they
haue
seene
the
Pastor
walke
directly
according
to
the
rule
of
doctrine
set
downe
by
him
:
then
,
there
is
a
necessitie
laide
vpon
them
,
to
follow
his
foot-steps
,
and
walke
,
as
he
walkes
.
And
more
.
The
words
lets
vs
see
,
that
,
their
conscience
telles
them
,
that
,
necessitie
is
laid
on
them
,
that
,
seeing
the
Pastor
walking
before
them
,
their
conscience
telles
them
,
that
,
they
should
followe
:
for
,
if
thou
followe
not
,
the
first
challenger
,
that
shall
challenge
thee
,
shall
be
thy
owne
conscience
,
and
it
shall
condemne
thee
,
and
if
thou
followe
,
thou
shalt
haue
the
approbation
of
thy
conscience
:
Iohn
sayes
,
1.
Epist.
chap.
3.
verse
20.
If
thy
conscience
condemne
thee
,
God
is
greater
,
nor
thy
hart
and
conscience
,
and
he
shall
condemne
thee
,
Ye
know
mens
voices
in
this
countrey
and
their
opinions
,
we
are
not
all
Ministers
,
we
are
not
therefore
bound
to
walke
so
closlie
by
the
rule
,
as
ye
,
we
may
play
vs
here
and
there
.
It
is
true
,
indeed
,
the
Minister
should
walk
first
,
and
should
go
before
you
,
but
,
it
is
as
true
,
there
is
a
necessity
lying
vpon
you
,
to
follow
him
foote
by
foote
:
and
certainly
,
if
ye
follow
him
not
,
damnation
shall
ensue
,
play
thee
and
passe
thy
time
,
as
thou
pleasest
.
Come
to
the
next
part
of
the
argument
.
He
sayes
.
I
haue
not
behaued
my self
inordinatly
among
you
:
this
is
the
assumption
of
the
argument
.
His
lyfe
was
among
them
,
he
past
not
out
to
a
backside
,
out
of
the
society
of
men
and
wemen
,
but
,
his
life
was
among
christian
men
and
wemen
,
continually
winning
them
to
Christ
,
by
the
preaching
of
the
Gospell
.
Brethren
,
we
are
bound
to
liue
in
a
society
among
men
and
wemen
,
and
not
to
go
aside
to
Hermitages
,
and
to
liue
in
Monkes
Closters
,
but
,
to
liue
among
men
,
in
the
societie
of
men
and
Gods
people
:
for
,
the
lyfe
of
a
good
man
,
or
,
good
woman
will
edifie
that
spirituall
building
,
aswell
,
as
the
word
will
edifie
:
and
euerie
one
of
vs
is
oblist
to
edifie
another
,
by
our
lyfe
,
aswell
,
as
by
our
word
.
Peter
1.
Epist.
chap.
3.
verse
1.
exhorting
wyues
to
be
obedient
to
their
Husbands
,
sayes
,
They
lucrifie
soules
vnto
Christs
,
by
their
lyues
,
without
any
speach
.
A
woman
will
winne
soules
,
by
her
life
,
albeit
she
speake
not
one
word
.
Therefore
,
brethre
,
seeing
there
is
such
force
in
the
lyfe
,
either
to
builde
,
or
,
cast
downe
,
take
the
admonition
,
that
,
Paul
giues
both
in
the
Epistle
giuento
the
Ephesians
chap.
5.
verse
15.
and
also
,
to
the
Coloss.
4.
1.
Walke
circumspectly
,
lift
not
one
foote
,
but
know
well
,
where
thou
setst
it
downe
,
walke
wisely
:
for
,
be
assured
,
as
thou
liuest
,
others
will
liue
and
follow
thee
;
if
thou
liuest
well
,
others
will
followe
thee
,
and
if
thou
walkest
wickedly
,
thou
also
wilt
get
followers
:
and
if
thou
be
a
stumbling-block
,
wo
is
thee
.
O
,
wo
is
him
,
that
is
a
slanderer
with
his
euil
life
;
it
wer
better
,
that
,
a
mil-stone
wer
hangd
about
his
neck
,
and
,
that
,
he
wer
casten
in
the
sey
,
nor
to
be
an
occasion
of
stumbling
.
Therefore
,
we
should
be
carefull
,
not
onely
for
our selues
,
to
liue
godly
,
but
,
for
others
also
:
for
,
othewise
,
if
,
through
our
occasion
and
ensample
,
others
walke
inordinatly
,
their
bloud
shall
be
craued
at
our
hands
.
I
go
forward
to
the
verse
following
.
He
proues
,
that
,
he
walked
not
inordinatly
,
and
he
takes
his
argument
from
the
maner
of
the
eating
of
his
meate
.
When
I
was
among
you
,
the
breade
that
I
eate
,
it
not
for
noght
,
but
,
I
wrought
for
it
:
and
how
?
With
great
painfulnesse
.
And
when
?
not
in
the
day
onely
,
but
,
in
the
night
also
:
and
with
what
instruments
?
Euen
,
with
my
own
hands
,
besides
my
preaching
.
The
end
of
all
,
was
,
that
I
should
not
be
greuous
and
chargeable
,
to
any
man
.
Now
,
of
Pauls
working
,
read
Acts
18.
3.
He
was
a
tent-maker
,
and
besides
the
teaching
of
the
Gospel
,
he
vsed
his
handy-labour
.
But
,
I
come
to
the
purpose
,
ye
will
see
if
a
man
walks
ordinatly
,
or
,
inordinatly
;
the
eating
of
their
meate
will
showe
it
;
for
,
Paul
taks
his
argument
from
his
eating
.
If
he
liues
and
eats
his
meate
by
his
worke
,
he
liues
in
rule
and
keeps
a
good
order
;
but
,
when
he
steps
to
his
meate
and
hes
not
done
a
good
turne
for
it
,
he
is
out
of
rule
:
men
commonly
thinks
,
if
they
get
meate
,
they
care
not
how
they
eate
it
.
This
is
a
great
sinne
:
and
oft-tymes
an
idle
knaue
will
thinke
that
meate
sweetest
,
that
hes
cost
him
least
trauaile
.
But
,
marke
,
the
end
shall
proue
,
there
was
neuer
meat
so
deare
boght
,
as
that
,
that
is
gotten
without
labour
,
and
in
end
,
it
shall
proue
the
sowrest
meate
,
that
euer
thou
tasted
:
for
,
what
,
trow
ye
,
be
the
pryce
of
this
meate
,
how
is
it
boght
?
no
man
should
eate
,
but
,
that
,
that
is
boght
,
but
,
what
is
the
price
of
it
?
He
hes
a
pursse
full
of
siluer
,
Hes
he
payde
the
just
pryce
,
for
it
?
No
,
there
is
no
true
price
for
meate
,
but
,
the
price
of
labour
and
working
.
Labour
and
eate
;
otherwise
,
if
thou
shouldest
die
for
hunger
,
thou
hast
no
right
to
eate
.
Alas
,
if
men
vnderstood
the
trueth
,
concerning
this
thing
.
More
,
note
,
here
,
two
fashions
of
eating
.
One
there
is
,
by
working
and
that
hes
the
blessing
of
God
with
it
.
There
is
another
sort
of
eating
for
noght
,
eating
gratis
.
If
thou
workest
not
,
thou
eatst
for
nothing
.
Compare
these
together
.
The
one
is
lawfull
and
thou
may
eate
,
with
Gods
blessing
.
The
other
,
when
thou
hast
beene
an
idle
vagabound
,
and
hes
done
no
good
,
and
yet
,
stops
to
thy
dinner
,
and
framples
vp
other
mens
trauels
,
that
is
vnlawfull
eating
:
for
,
the
Lord
sayes
to
thee
,
that
is
an
idle
bodie
,
touch
not
,
nor
handle
not
,
Is
there
any
exception
of
persons
?
No
,
no
,
there
is
not
a
Monarch
can
eate
his
meate
lawfully
in
a
good
conscience
,
except
,
in
his
calling
,
he
doe
the
turne
,
the
Lord
hes
put
in
his
hands
,
except
he
haue
laboured
for
it
,
in
his
owne
calling
.
Yet
,
marke
the
words
.
There
is
a
giuing
and
a
receiuing
:
for
,
he
sayes
.
I
haue
not
eaten
the
bread
giuen
by
any
man
:
Therefore
,
the
Apostle
thought
it
not
eneugh
,
to
eate
,
because
it
was
giuen
him
liberally
,
except
,
ere
he
eate
,
first
,
he
had
laboured
for
it
.
Looke
how
men
countes
of
this
doing
:
He
thinkes
,
if
a
man
giue
him
meate
willingly
,
he
may
lawfully
eate
of
it
.
No
,
it
is
vanitie
,
except
with
the
gift
there
be
labour
.
There
is
nothing
vnder
Heauen
,
that
,
will
make
a
right
to
thee
to
eate
,
except
laboring
in
thy
owne
calling
goe
before
:
for
,
measure
not
the
way
of
life
by
thy
owne
conceit
,
but
,
by
the
will
and
word
of
God
,
and
as
he
bids
thee
liue
,
liue
;
otherwise
,
woe
to
thy
life
.
But
,
now
,
looke
how
he
aggrearges
his
working
.
He
wrought
and
that
,
with
labour
and
trauell
he
wearied
and
pained
himself
,
that
is
one
circumstance
;
looke
to
the
tyme
,
all
tymes
were
alike
,
he
wrought
by
night
and
by
day
.
Looke
the
instrumentes
:
He
wroght
with
his
owne
hands
,
he
put
his
owne
hand
to
labour
.
This
is
a
marueilous
thing
,
if
ye
knew
what
Paul
was
;
He
was
a
gentle-man
.
Our
gentle-men
thinkes
much
to
file
their
handes
:
God
forbid
,
that
,
my
Lords
son
,
and
the
Lairds
son
file
his
hands
with
worke
:
Paul
was
a
Citizen
in
Rome
,
a
man
greatly
accounted
of
,
he
was
a
Pharisie
,
he
had
many
worldly
prerogatiues
,
and
yet
,
he
puts
his
hand
to
worke
.
It
is
a
shame
,
to
see
so
many
idle
vagabounds
,
they
wil
pretend
their
nobilitie
,
and
they
thinke
shame
to
labour
,
because
they
are
gentlemen
,
yet
,
I
say
,
the
cursse
of
God
followes
euer
vpon
such
.
Alwayes
,
the
lesson
is
,
there
is
such
a
necessitie
of
working
laide
on
euerie
one
,
for
their
liuing
,
that
,
nothing
can
exeeme
vs
.
There
is
nothing
can
exeeme
thee
from
labour
,
no
,
not
thy
bloud
and
kinred
,
if
thou
wert
a
kings
sonne
,
all
thy
lands
and
rents
will
not
exeeme
thee
;
the
painfulnesse
of
thy
labour
will
not
exeeme
thee
:
No
,
no
time
will
exeeme
thee
,
when
the
Lord
enters
in
count
.
If
thou
cannot
win
thy
liuing
in
the
day
,
then
,
worke
in
the
night
,
no
sort
of
worke
will
exeeme
thee
.
He
will
say
,
I
cannot
put
my
hand
to
such
a
worke
:
No
,
put
thy
hand
to
the
pleugh
,
and
lead
muck
creeles
,
and
goe
to
the
vylest
exercise
,
that
is
,
rather
,
ere
thou
win
not
thy
liuing
by
worke
.
Well
is
the
man
,
that
winnes
his
liuing
by
the
sweate
of
his
browes
,
and
woe
to
them
,
that
liues
on
other
mens
labors
.
Now
,
to
come
to
the
end
,
why
he
did
this
.
He
sayes
,
he
labored
night
and
day
,
to
the
end
,
he
should
not
be
chargeable
to
any
man
.
I
draw
out
the
generall
of
this
.
It
is
requisite
,
in
a
christian
man
,
that
,
he
be
as
little
chargeable
to
others
,
as
can
be
possible
.
Art
thou
a
christian
man
?
striue
,
that
,
thou
be
not
chargeable
to
others
:
Is
he
debt-bound
any
way
?
yet
,
saye
▪
Paul
,
spare
him
.
Burdene
thy
father
and
mother
at
little
,
as
thou
may
:
many
knaues
will
not
care
,
what
they
waist
of
their
fathers
goods
.
The
Thessalonians
were
much
addebted
to
Paul
,
and
yet
,
he
spends
very
little
of
their
goods
,
he
is
as
little
chargeable
to
them
,
as
he
could
.
Now
,
the
way
to
free
them
of
this
burdene
,
is
,
to
worke
.
If
thou
be
idle
,
thou
must
be
a
burdene
:
for
,
an
idle
man
is
a
burdene
laid
to
others
,
that
labors
.
Paul
Ephes
4
,
28.
sayes
,
Let
him
that
stole
,
steale
no
more
now
,
when
he
is
a
christian
:
Brethren
,
he
that
hes
sinned
,
let
him
sinne
no
more
.
But
,
what
should
he
doe
?
let
him
labour
.
There
is
the
remedie
:
If
thou
labor
not
,
thou
must
be
a
thiefe
,
and
a
throt-cutter
.
And
how
shall
be
labor
?
If
he
cannot
get
a
liberall
and
honest
calling
,
let
him
labour
with
his
owne
hand
,
and
doe
that
,
that
is
good
.
To
what
end
?
That
he
may
haue
to
impart
to
other
,
that
cannot
worke
.
So
,
let
him
not
labor
for
himselfe
onely
,
but
,
for
others
.
And
so
,
we
should
not
labour
,
onely
that
we
be
not
burdensome
to
others
,
but
,
also
,
that
we
may
be
helpfull
to
others
:
for
,
we
are
not
borne
for
our selues
onely
,
he
giues
vs
not
hands
and
feet
,
and
the
rest
of
our
members
for
our selues
onely
,
but
,
for
our
neighbours
also
:
yea
,
he
giues
vs
not
an
hart
,
to
loue
our selues
onely
,
but
also
,
to
loue
our
neighbour
.
All
thy
working
,
if
it
be
in
respect
of
thy self
,
if
thou
hast
no
respect
to
thy
poore
brother
,
thou
shalt
get
no
reward
at
all
,
for
it
.
Now
,
I
come
to
the
verse
following
.
The
Thessalonians
might
haue
said
,
Then
,
thou
hast
no
right
,
to
craue
ought
of
vs
,
for
thy
preaching
?
saiest
thou
not
,
thou
laborest
,
to
get
thy
own
liuing
?
He
answers
,
no
,
I
haue
just
right
,
to
tak
for
my
preaching
,
I
writ
not
this
,
as
if
I
had
no
authority
:
but
,
this
I
haue
done
,
when
I
might
haue
ta●e
of
you
,
yet
,
I
tooke
not
,
to
learne
you
to
labour
,
and
to
shame
them
,
that
are
among
you
,
idle
bodies
,
that
workes
not
,
for
their
liuing
.
Now
,
yee
see
,
heere
,
in
the
persons
of
the
Thessalonians
,
how
readie
men
are
,
and
hes
beene
at
all
tymes
to
thinke
,
that
,
a
Minister
of
the
word
hes
no
right
,
to
these
temporall
things
,
as
to
eate
,
to
drink
,
1.
Cor.
9.
4.
to
mary
a
wife
,
to
take
a
stipende
.
Any
man
hes
a
good
right
to
all
these
thinges
,
but
a
Minister
,
they
inuy
,
that
,
Minister
should
get
so
much
,
as
this
common
aire
.
They
come
forward
:
from
thinking
and
speaking
,
they
come
to
doing
.
Scotland
proues
this
euidently
eneugh
,
by
violence
,
by
cauillation
of
lawes
,
by
one
way
,
or
,
other
,
they
wil
reaue
these
temporall
things
from
them
,
that
the
Lord
hes
set
in
his
seruice
:
a
minister
hes
no
right
to
personage
,
nor
,
vicarage
,
nor
,
teindes
.
What
hes
the
Minister
adoe
with
them
?
they
haue
no
right
to
them
?
Hes
not
my
Lord
,
or
,
the
laird
,
or
,
what
he
is
,
a
Charter
of
them
?
But
,
Paul
sayes
,
if
any
man
hes
right
,
I
haue
right
:
And
I
say
,
a
Minister
hes
as
good
right
to
these
things
,
as
any
Earle
,
lord
,
laird
,
or
,
what
euer
man
he
be
hes
to
his
heritage
:
but
,
the
ground
of
this
is
,
men
knowes
not
,
what
,
life
is
,
what
the
kingdome
of
Heauen
is
,
albeit
they
will
prattle
much
of
it
.
Now
,
this
ministrie
is
the
ministrie
of
the
Spirit
,
and
of
the
righteousnesse
of
Iesus
Christ
:
And
therefore
,
all
wordes
of
these
things
are
but
winde
,
to
them
;
and
they
thinke
,
a
man
,
that
traueiles
in
this
calling
is
but
an
idle
man
,
they
count
of
no
exercise
,
but
,
that
,
that
is
in
these
earthly
thinges
.
O
Lord
,
that
heauy
count
that
shall
be
in
that
glorious
appearance
of
Iesus
Christ
,
in
that
terrible
day
!
Then
,
this
reafe
and
violence
shall
appeare
to
be
reafe
and
violence
indeed
:
Then
,
no
wordes
,
no
cullour
of
Lawe
shall
be
an
excuse
to
thee
.
More
,
yet
,
on
Pauls
parte
,
marke
how
readie
,
good
men
should
be
,
whether
they
be
Ministers
,
or
,
others
,
to
giue
ouer
their
rightes
,
which
they
may
most
justlie
challenge
.
Paul
gaue
ouer
his
right
,
howbeit
he
might
haue
taken
a
stipende
:
Yet
,
least
it
should
seeme
to
common
people
,
that
,
Ministers
had
no
right
,
or
,
title
to
take
by
their
labours
,
he
meetes
it
and
will
not
prejudge
the
right
of
the
ministrie
,
that
should
followe
,
but
,
he
telles
,
he
had
authoritie
,
to
take
.
Thou
mayest
,
vpon
good
occasions
leaue
thy
right
some-tymes
,
but
,
looke
,
it
be
not
to
the
hurt
of
thy
brother
,
looke
thou
impare
not
his
right
,
by
giuing
ouer
thy
right
,
otherwise
,
thou
hast
no
sinceritie
in
thy
doing
;
for
,
if
thou
hurt
him
,
there
is
no
sinceritie
in
thee
.
Now
,
in
the
end
of
the
verse
,
he
telles
the
cause
,
wherefore
he
gaue
ouer
his
right
.
To
be
an
ensample
,
sayes
he
,
to
you
,
to
followe
vs
.
Brethren
,
the
thing
,
that
,
the
Lord
craues
of
euerie
one
of
vs
,
is
,
that
,
we
stand
vp
,
to
be
a
good
ensample
to
others
:
euerie
one
is
bound
to
this
duetie
:
for
,
we
are
not
borne
to
our selues
onely
,
and
it
is
hard
,
to
winne
to
this
,
and
before
a
man
attaine
to
this
,
he
must
suffer
many
thinges
,
he
must
suffer
many
injuries
and
wronges
,
he
must
passe
from
his
right
oft-tymes
,
and
that
,
that
he
hes
just
title
to
,
he
must
let
it
goe
.
So
,
we
,
that
we
may
be
ensamples
of
well
doing
,
must
suffer
many
thinges
,
and
doe
many
thinges
.
Ye
see
a
meane
heere
set
downe
,
to
moue
idle
bodies
,
to
labour
,
it
is
set
downe
in
Pauls
doing
.
Paul
needed
not
to
worke
,
onely
preaching
might
haue
done
his
turne
,
but
,
to
moue
idle
men
there
among
the
Thessalonians
,
to
worke
,
he
would
worke
.
So
,
the
lesson
is
,
It
is
requisite
,
that
,
euen
,
honest
men
,
that
hes
no
necessitie
to
put
their
owne
hands
to
worke
,
put
to
their
handes
to
worke
,
to
moue
seruants
,
men
and
wemen
,
that
hes
no
other
moyen
to
liue
by
,
but
▪
by
working
,
to
doe
their
duetie
.
As
,
for
ensample
.
A
master
of
an
house
,
who
hes
such
seruants
,
as
will
not
put
their
hands
to
worke
,
let
him
go
before
his
seruants
in
worke
,
that
thereby
they
may
be
ashamed
.
Now
,
to
come
to
the
last
verse
.
He
sets
downe
another
argument
,
to
moue
these
idle
Thessalonians
to
worke
.
The
argument
going
before
was
gentle
,
tane
from
his
owne
ensample
,
but
,
this
argument
is
straite
,
forbidding
all
,
that
will
not
worke
to
eate
.
He
that
will
not
worke
,
let
him
not
eate
.
Workst
thou
not
?
Paul
inhibits
thee
to
eat
.
This
leanes
on
a
grueat
equitie
.
What
,
trow
ye
,
eating
be
?
God
hes
ordeined
it
to
be
the
rewarde
of
labour
and
working
.
Thou
getst
thy
dinner
,
thy
supper
,
meate
and
drinke
,
as
a
rewarde
of
thy
worke
,
thou
hast
no
other
allowance
of
dinner
,
nor
supper
,
but
as
a
rewarde
of
thy
worke
.
Then
must
it
not
followe
,
he
workes
not
▪
therefore
,
he
must
not
eate
.
O
,
ye
will
say
,
that
is
very
strait
,
if
men
and
wemen
eat
not
,
they
will
die
?
But
,
I
say
,
die
as
they
will
,
the
Lord
vouchafes
not
a
nip
on
them
,
except
they
worke
.
Yet
,
notwithstanding
of
this
,
great
number
of
men
gets
meate
and
liues
,
albeit
they
worke
not
,
as
,
in
Edinburgh
this
day
,
and
Scotland
,
ye
know
,
is
full
of
such
folke
,
that
neuer
puts
their
hand
to
worke
,
and
yet
,
they
eate
.
Yet
,
I
shal
tell
you
their
estate
:
Let
not
an
idle
man
thinke
,
he
is
well
,
when
he
eates
and
workes
not
;
for
,
the
curse
of
God
is
lying
vpon
him
,
a
miserable
estate
.
Would
to
God
,
that
,
men
would
weigh
this
,
that
,
the
curse
of
God
is
on
these
men
,
and
al
is
accursed
to
them
,
their
cloathes
,
their
bed
,
and
all
,
they
haue
.
For
,
if
this
be
true
,
that
,
the
blessing
of
God
is
on
the
labourer
,
Psal.
128.
2.
Prou.
10.
4.
and
vpon
him
,
that
eates
the
frutes
of
his
labours
,
it
must
follow
,
that
,
he
that
eats
,
when
he
labours
not
,
the
cursse
of
God
is
on
him
.
So
,
idle
bodies
haue
no
matter
of
vaunting
and
rejoycing
when
they
eate
;
and
they
who
wins
their
liuing
with
the
sweate
of
their
browes
hes
the
blessing
of
God
with
them
.
Indeed
,
his
blessing
is
not
seene
by
thee
now
,
and
ye
cannot
distinguish
now
a
blessing
from
a
curssing
.
Ye
see
,
here
,
oft-times
it
is
aswell
with
the
idle
bodie
,
as
with
the
bodie
,
that
workes
;
for
,
Gods
blessing
and
curse
is
not
well
seene
here
by
men
,
but
,
in
that
day
it
shal
be
showen
euidently
,
and
this
labour
is
a
meane
to
bring
vs
to
that
lyfe
,
that
Christ
,
by
his
bloud
,
hes
bought
to
vs
.
The
rewarde
of
a
seruant
,
that
labours
faithfully
,
and
that
beleues
in
Iesus
Christ
,
shall
be
glorie
Ephes.
6.
8
,
Now
,
as
this
inhibition
concernes
Idle
bodies
,
that
they
eate
not
,
so
,
it
concernes
them
,
that
labours
,
that
they
foster
nor
idlenesse
in
any
bodie
;
for
,
that
is
to
foster
them
in
sinne
.
No
,
if
thou
would
doe
an
idle
bodie
any
good
,
bound
him
to
worke
:
wilt
thou
giue
a
vagabound
leaue
to
clatter
from
morne
till
night
and
then
,
giue
him
meate
,
thou
fosters
and
enterteines
him
in
sinne
:
beware
of
such
helpe
,
for
,
when
thou
thinkst
,
thou
helpst
and
pleasure
him
,
thou
art
procuring
a
iudgment
to
him
.
The
Lord
giue
vs
grace
to
helpe
all
creatures
out
of
that
damnable
estate
,
whereinto
they
are
,
by
our
ensample
,
that
thereafter
both
we
and
they
may
striue
to
honour
God
in
our
callinges
,
vntill
we
come
to
Christ
,
the
Author
and
finisher
of
our
faith
;
who
according
as
our
faith
and
beleefe
is
in
him
,
does
recompence
to
euerie
one
of
vs
;
that
,
through
him
,
the
just
may
be
saued
and
the
reprobate
condemned
.
And
therefore
,
to
him
with
the
Father
and
holie
Spirit
be
all
honour
,
praise
and
glorie
for
euer
.
AMEN
.
THE
THIRTENTH
LECTVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
2.
THESSA
.
CHAP.
3.
vers.
11.
12.
13.
14.
15.
11
For
,
we
heard
,
that
,
there
are
some
▪
which
walke
among
you
inordinatly
,
and
worke
not
at
all
,
but
,
are
busie
bodies
.
12
Therefore
,
them
that
are
such
,
we
command
and
exhort
by
our
Lord
Iesus
Christ
,
that
they
worke
with
quyetnesse
,
and
eate
their
owne
breade
.
13
And
ye
,
brethren
,
be
not
wearie
in
well
doing
.
14
If
any
man
obey
not
our
sayings
,
note
him
by
a
latter
,
and
haue
no
company
with
him
,
that
he
may
be
ashamed
:
15
Yet
count
him
not
as
an
enemie
,
but
,
admonishe
him
,
as
a
brother
.
THE
Apostle
,
ye
heard
(
brethren
)
her
found
great
fault
with
such
among
the
Thessalonians
as
liued
inordinatly
without
a
lawfull
calling
,
idle
in
the
world
.
Now
to
come
to
the
purpose
shortly
,
in
the
beginning
of
this
text
he
layes
down
the
ground
of
that
rebuke
,
and
finding
fault
with
such
men
:
he
spok
not
begesse
,
but
vpon
a
sure
information
and
reporte
that
he
had
concerning
these
men
:
albeit
he
was
absent
,
yet
the
report
came
to
him
,
that
some
among
the
Thessalonians
liued
inordinatly
,
not
working
and
not
exercised
lawfully
,
but
in
vain
speachs
and
curious
and
supersluous
exercises
.
The
text
is
plain
,
and
the
first
thing
I
marke
heere
,
is
;
Nothing
should
be
spoken
,
no
rebuke
,
no
reproofe
shold
be
directed
to
any
,
but
vpon
a
certaine
assurance
and
good
ground
,
knowledge
and
notorietie
of
it
:
either
vpon
that
knowledge
we
haue
our selues
,
as
when
we
see
the
fault
our selues
,
either
vpon
the
certaintie
of
a
true
and
sure
report
of
others
that
are
of
credite
,
and
whom
we
know
,
to
speake
,
not
of
affection
,
or
malice
,
or
of
purpose
to
slander
the
person
of
whom
it
is
spoken
,
least
we
speaking
vpon
an
vncertaintie
,
and
being
ouer
soone
credulous
,
without
a
full
information
,
in
the
end
such
speaking
bring
a
disgrace
to
our
ministrie
.
Then
againe
the
Pastor
when
once
he
hes
scattred
the
seede
of
the
word
in
the
harts
of
the
hearers
,
his
next
care
should
be
to
see
how
it
buddes
out
and
fructifies
in
their
lyues
and
conuersations
.
Euen
as
the
Husband-man
after
he
hes
casten
the
seede
in
the
ground
,
his
eye
is
on
the
ground
to
see
how
the
corne
brierdes
;
so
,
the
Pastor
should
haue
his
eye
on
his
ground
vpon
the
which
he
sowes
the
seede
of
the
word
,
that
is
,
his
flock
,
and
see
how
it
fructifies
in
them
:
If
he
be
present
,
his
eye
should
not
be
off
them
▪
He
should
not
onely
looke
on
them
in
the
Church
,
but
his
eye
should
at
all
tymes
,
and
in
euerie
place
be
very
instant
on
them
.
Alas
,
for
pittie
that
this
care
is
neglected
in
all
almost
,
we
thinke
it
eneugh
to
studie
the
preaching
,
and
lets
the
maners
of
men
passe
ouer
,
as
if
they
appertained
not
to
vs
:
If
the
Pastor
be
absent
,
his
eares
should
be
opened
to
heare
sure
reportes
concerning
their
maners
,
that
,
as
he
heares
and
sees
he
may
doe
thereafter
,
that
if
the
word
fructifie
hee
may
encourage
them
to
goe
forwarde
,
otherwise
he
may
admonishe
,
rebuke
,
and
stirre
vp
the
dead
soule
:
for
,
a
Pastour
should
neuer
be
idle
,
but
either
speaking
or
doing
,
comforting
or
exhorting
,
instructing
or
admonishing
,
or
rebuking
.
No
,
there
is
no
idlenesse
for
him
,
as
he
woulde
giue
vp
a
faire
count
in
that
great
day
.
What
heard
he
by
report
?
That
there
wer
some
that
liued
inordinatly
.
Who
are
these
?
He
defines
them
in
the
words
following
,
They
that
wrought
not
at
all
,
and
yet
,
were
busied
,
and
none
so
busie
as
they
,
appearandly
.
Here
,
ye
see
are
two
contrares
,
doing
nothing
and
yet
,
exercised
,
they
were
not
busie
in
well
doing
,
and
in
a
lawfull
calling
,
but
they
were
exercised
and
busie
in
curiositie
,
and
so
,
euill
exercised
.
The
lesson
is
.
There
is
a
common
Prouerb
,
An
idle
man
must
ay
be
doing
some-thing
,
and
he
that
is
not
profitable
and
wel
exercised
,
of
necessitie
must
be
vnprofitably
exercised
:
for
▪
the
Spirit
of
a
man
cannot
rest
:
for
,
we
see
by
daily
experience
idle
men
and
wemen
(
and
Paul
marked
that
in
some
young
widowes
,
1.
Tim.
5.
13.
)
of
all
people
they
wearie
and
fash
themselues
most
;
ye
see
them
here
and
there
talking
and
pratling
,
and
where
euer
they
come
they
are
in
such
a
busines
as
is
wonderfull
,
they
gather
al
the
newes
and
tydings
of
the
countrey
greedily
,
and
then
running
here
and
there
they
scatter
them
.
In
one
word
,
they
will
be
in
as
great
a
businesse
,
as
if
the
care
of
a
kingdome
were
laid
on
them
.
Let
euery
one
apply
this
to
himselfe
.
Amongst
all
the
faults
of
Edinburgh
this
is
not
one
of
the
least
that
would
be
amended
.
The
maners
and
behauiour
of
many
people
which
I
see
in
this
Citty
forces
me
to
speak
of
it
.
In
the
next
verse
,
when
he
hes
laid
downe
the
ground
,
he
turnes
him
to
them
,
and
charges
and
warnes
them
very
weightilie
,
That
they
worke
.
Marke
the
weight
of
the
charge
.
He
charges
and
exhorts
,
so
,
that
,
ye
see
,
he
mingles
lenity
with
sharpnesse
.
There
is
a
sharpnesse
,
in
charging
;
and
lenitie
,
in
exhorting
.
In
whose
Name
charges
he
them
?
Not
in
his
owne
name
,
but
,
in
the
Name
and
authoritie
of
Iesus
,
the
highest
authoritie
,
that
euer
was
,
which
learnes
vs
this
,
how
hard
a
thing
it
is
,
to
make
an
idle
man
to
put
his
hand
to
worke
,
they
must
be
straited
with
the
highest
authoritie
that
is
.
Euen
,
of
the
great
God
of
Heauen
:
yea
,
when
they
are
charged
in
his
Name
scarcely
will
they
put
their
hand
to
worke
:
Once
a
begger
and
vnthriftie
,
neuer
a
thriftie
man
againe
.
It
is
a
very
hard
thing
to
bring
thee
from
thy
vaiging
.
Take
heed
to
this
ye
that
hes
yong
ones
,
that
they
be
not
brought
vp
idlie
:
for
,
if
thou
so
doe
,
it
will
be
hard
to
bring
them
to
worke
againe
.
It
is
Gods
just
judgement
,
that
,
ye
see
many
of
them
begging
,
because
ye
put
them
not
to
labour
in
their
youth
.
Now
,
this
for
the
forme
.
What
charges
he
them
to
doe
?
Worke
,
sayes
he
,
and
so
doe
I
,
in
the
Name
and
authoritie
of
the
great
God
,
I
say
,
to
you
vagabounds
,
worke
,
ye
that
make
a
shift
,
by
pratling
and
talking
,
I
say
,
to
you
,
worke
,
let
the
tongue
be
quyet
,
and
the
hand
be
doing
.
And
how
should
they
worke
?
quyetly
.
An
idle
bodie
and
a
bodie
well
exercised
workes
both
,
but
,
differently
;
the
idle
bodie
workes
with
a
noyse
,
so
,
that
,
he
troubles
himselfe
and
others
also
,
all
the
world
is
troubled
by
his
working
:
but
,
a
man
in
a
lawfull
calling
,
how
workes
he
?
quyetly
,
without
troubling
either
of
himselfe
,
or
,
others
,
and
he
is
the
man
,
that
,
hes
rest
,
both
in
himselfe
and
with
his
neighbours
about
him
.
Paul
1.
Thessa
.
4.
11.
sayes
,
S●ryue
to
be
quyet
,
then
,
he
subjoynes
the
way
,
to
doe
your
owne
affaires
;
for
,
if
ye
be
busie
bodies
,
vnquyet
will
your
lyfe
be
.
This
,
for
the
first
.
The
next
,
that
followes
this
charge
is
,
Eare
your
owne
bread
.
Who
is
he
,
that
does
this
?
The
man
,
or
,
woman
,
that
labours
in
his
calling
with
a
quyetnesse
,
this
person
liues
on
his
owne
winning
.
As
for
a
busie
bodie
,
looke
his
vauntage
,
when
he
hes
wearied
himselfe
in
vanitie
,
he
gets
not
so
much
vauntage
,
as
a
morsell
of
breade
,
no
,
not
an
inche
of
breade
,
he
may
well
eate
,
and
drinke
,
and
sleepe
,
yet
,
all
is
accursed
,
and
his
eating
is
by
violence
and
reafe
;
he
hes
not
an
allowance
in
the
Lords
count-booke
,
and
in
that
day
he
shall
be
challenged
for
reafe
and
violent
oppression
.
Prouerb
5.
15.
Drinke
,
sayes
he
,
of
the
water
●f
thy
owne
cisterne
,
and
of
the
riuers
out
of
the
midst
of
thy
owne
fountaine
.
Brethren
,
there
is
the
first
law
of
equitie
.
If
a
man
would
liue
justlie
towards
his
neighbor
,
let
him
be
as
little
burdensome
to
him
,
as
he
may
and
let
him
eate
and
drinke
of
his
owne
labour
.
Now
,
I
go
forward
to
the
next
verse
.
Hauing
in
the
verse
going
before
,
spoken
to
idle
bodies
,
here
,
he
turnes
him
to
them
,
that
liued
ordinatly
in
their
owne
calling
,
and
requyres
an
higher
duetie
of
them
.
Ye
,
brethren
that
labours
quyetly
,
wearie
not
in
well
doing
.
I
requyre
more
of
you
,
that
ye
eate
,
not
onely
your
owne
bread
,
but
also
that
ye
giue
peeces
about
you
:
yea
,
as
some
expones
,
giue
some-thing
to
the
bodies
before
they
perishe
.
support
their
necessitie
,
and
in
the
meane-tyme
,
exhorte
,
and
stirre
them
vp
to
worke
.
In
that
place
of
the
Prouerbes
,
when
he
hes
said
,
Drinke
of
thy
owne
cisterne
,
he
subjoynes
,
let
thy
fountaines
runne
out
to
others
,
that
is
,
help
others
,
let
thy
liberality
be
extended
to
others
.
I
shew
,
the
first
Law
of
equitie
was
,
that
men
should
be
as
little
burdensome
to
anie
as
they
might
.
The
next
is
,
when
he
eates
his
owne
breade
,
and
sees
the
want
of
others
,
to
giue
peeces
of
his
owne
about
him
,
and
to
helpe
the
necessitie
of
others
I
thinke
that
man
happy
that
can
doe
these
two
thinges
,
that
is
an
happie
man
that
deuoures
not
all
himselfe
,
but
vouchafes
a
part
of
his
winning
vpon
others
.
The
last
day
I
shew
to
you
Ephes.
4.
28.
He
that
stole
,
let
him
steale
n●
more
,
but
let
him
worke
with
his
owne
hand
,
that
he
may
haue
to
imparte
vnto
others
,
not
to
liue
himselfe
onely
,
thereon
;
that
is
not
eneugh
,
there
is
more
requyred
:
for
,
he
is
the
true
Christian
man
who
labours
to
feede
both
himselfe
and
others
also
that
are
in
necessitie
.
Now
,
brethren
,
to
insist
heere
,
wearie
not
,
sayes
he
,
be
not
sluggishe
,
relent
not
,
grow
not
colde
in
wel-doing
.
The
Apostle
would
meane
,
that
howbeit
matter
and
occasion
be
offered
to
vs
that
would
doe
well
through
the
ingratitude
and
vnworthinesse
of
men
not
to
doe
a
good
turne
to
them
,
not
to
giue
them
so
much
as
a
morsell
of
meate
,
yet
,
we
should
striue
against
the
sluggishnesse
,
coldnesse
,
ingratitude
and
indignitie
of
men
,
and
ay
be
doing
good
.
It
is
hard
to
do
well
,
the
dayes
are
euil
;
yea
,
they
were
neuer
worse
,
and
he
who
would
do
wel
must
buy
it
with
the
preciousest
and
best
thing
that
he
hes
in
this
world
;
there
are
so
many
thinges
to
hinder
and
coole
him
to
doe
well
.
The
ingratitude
and
vnworthinesse
of
men
to
whom
he
hes
done
well
,
will
meete
him
,
so
that
,
if
he
will
looke
to
these
he
needes
not
to
prease
to
doe
well
any
farther
.
But
this
should
be
the
rule
of
our
doinges
,
Let
vs
not
looke
so
much
to
the
deserning
of
men
at
our
hands
,
to
their
vnworthinesse
,
as
to
the
wil
of
God
,
remember
what
it
becommes
thee
to
doe
,
being
the
sonne
of
such
a
father
,
who
willes
thee
to
wearie
and
paine
thy selfe
in
beneficency
and
well
doing
towarde
ingrate
men
,
awaiting
on
his
will
:
for
the
Lord
shal
reward
thee
sufficiently
in
the
end
,
albeit
for
all
thy
well
doing
thou
get
not
somuch
as
a
good
word
.
Rest
then
on
God
,
and
in
thy
well
doing
lift
thy
eyes
to
him
,
and
await
for
that
rich
rewarde
when
that
glory
shall
be
reueiled
in
that
great
day
.
I
go
to
the
next
verse
.
The
next
precept
concernes
stubborne
men
,
obstinate
and
disobedient
men
that
will
not
obey
the
word
of
God
.
The
thing
commanded
concerning
them
,
is
Note
them
,
abstain
from
their
company
,
excommunicate
them
,
put
them
from
the
society
of
the
godlie
,
exclude
them
out
of
the
Church
of
God
.
First
in
this
verse
we
haue
their
disobedience
;
next
the
punishment
that
should
be
enjoined
to
them
.
I
wil
not
speak
largely
of
excommunication
,
but
onely
so
much
as
serues
for
the
meaning
of
the
text
.
As
to
their
disobedience
,
we
haue
first
against
what
thing
it
is
.
What
is
it
they
disobey
?
They
that
obeyes
not
our
saying
.
This
disobedience
is
against
the
doctrin
of
the
Apostle
Paul
,
&
so
,
consequently
,
against
God
himself
and
his
word
;
the
word
of
the
Apostles
is
the
word
of
God
.
Let
not
men
extenuate
their
disobedience
,
because
(
as
they
say
)
it
is
against
a
man
,
a
minister
:
I
say
to
thee
,
if
that
man
be
sent
of
God
with
his
word
in
his
mouth
that
disobedience
done
against
him
is
done
against
God
,
and
he
who
is
a
rebel
to
the
word
is
a
rebell
to
God
.
Now
where
is
this
saying
contained
?
He
sayes
,
in
this
letter
.
This
saying
is
co●●ained-in
this
same
Epistle
,
written
to
you
Thessalonians
,
by
me
Paul
,
Syluanus
and
Timotheus
.
It
is
alike
to
be
disobedient
to
the
writ
as
to
the
word
of
the
Apostle
,
as
great
disobedience
it
is
that
is
against
the
writ
of
the
Apostle
,
as
if
ye
disobeyed
the
same
Apostle
,
supponing
he
were
aliue
:
and
disobedience
against
the
writ
and
speaking
of
the
Apostle
,
is
disobedience
against
Gods
owne
voice
.
Therefore
,
count
of
the
Scripture
highly
.
They
haue
,
sayes
Abraham
to
the
rich-glutton
in
torment
,
Luke
16.
29.
30.
31.
Moses
and
the
Prophets
,
and
if
they
will
not
heare
Moses
,
thogh
one
shold
be
raised
againe
from
dead
,
they
would
not
beleue
him
.
Some
wil
say
,
If
the
Lord
would
speake
to
me
by
Angels
out
of
Heauen
as
he
did
oft-tymes
of
olde
,
then
I
would
beleeue
.
But
that
is
but
foly
,
if
thou
beleeue
not
this
same
word
left
in
writ
by
the
Prophets
and
Apostles
,
if
all
the
Angels
would
come
out
of
Heauen
and
speake
to
thee
,
thou
would
not
beleeue
them
.
Now
marke
the
nature
of
this
disobedience
.
It
is
not
a
single
disobedience
against
any
precept
or
pointe
of
doctrine
:
No
,
but
it
is
a
disobedience
with
an
obstinatnesse
and
rebellion
:
as
a
man
is
admonished
to
do
his
duety
once
,
or
ofter
,
yet
he
will
not
do
it
,
but
rebelles
and
refuses
obstinatly
.
Therefore
take
vp
the
lesson
.
We
see
,
Excomcation
proceeds
of
contumacy
,
of
obstinatnesse
after
admonition
,
not
of
a
simple
sinne
,
when
men
are
admonished
to
doe
their
duety
and
then
will
not
doe
it
,
but
obstinatlie
will
rebell
,
if
he
will
not
heare
the
Church
,
then
followes
the
sentence
of
Excommunication
.
Matt.
18.
17.
Let
him
be
to
thee
as
an
heathen
man
,
and
as
a
publican
.
Now
I
come
to
the
punishment
of
this
disobedience
.
It
is
Excommunication
.
2.
Parts
of
excommucation
.
It
consists
of
two
parts
.
The
first
in
this
word
,
note
him
.
The
second
is
the
word
following
,
haue
no
companie
with
him
.
Note
him
,
that
is
,
marke
him
with
the
note
of
ignominie
and
shame
,
Giue
him
ouer
into
the
hands
of
Satan
.
1.
Cor.
5.
5.
Put
him
out
of
the
Church
,
1.
Noting
of
the
disobedient
.
and
then
he
falles
in
the
handes
of
Satan
;
and
that
is
the
note
of
shame
to
be
in
his
handes
.
Brethren
,
a
man
should
not
be
stamped
and
marked
lightly
thus
way
,
for
it
is
a
sore
marke
.
But
,
againe
,
when
a
man
cannot
be
win
but
by
a
shamefull
marke
,
then
this
marke
should
not
be
spared
:
for
,
that
is
preposterous
pittie
;
if
necessitie
driues
the
Church
to
note
him
,
then
shame
him
to
his
owne
face
:
for
,
better
it
is
,
to
suffer
shame
here
in
this
world
for
a
tyme
,
then
to
suffer
shame
and
paine
without
hope
euerlastingly
.
Shame
him
,
that
he
may
turne
and
repent
and
that
in
that
great
day
he
may
be
saued
.
Now
wel
is
the
man
that
is
shamed
to
his
owne
grace
that
he
may
repent
him
of
his
sin
and
so
liue
for
euer
.
2
Forbearing
of
his
company
.
The
second
part
of
punishment
is
haue
no
comapny
with
him
,
when
once
he
is
stamped
with
that
ignominious
mark
,
leaue
him
,
haue
not
ado
with
him
,
1.
Cor.
5.
9.
for
,
bearing
of
company
with
him
taks
away
the
force
&
fear
of
the
mark
which
should
be
to
his
repentance
:
for
,
if
men
forbeare
his
company
,
he
wold
be
ashamed
,
when
company
is
keeped
,
he
hes
no
shame
,
and
al
power
of
Excommunication
is
taken
away
,
so
,
his
repentance
is
stayed
,
and
so
,
he
is
hardned
in
his
sin
.
But
,
gettest
thou
any
good
of
his
company
that
scarres
not
at
the
marke
?
None
I
assure
thee
:
for
,
thou
inuoluest
thy selfe
in
his
judgement
:
for
,
ipso
facto
thou
excommunicatst
thy
s●lf
▪
But
,
brethren
,
ye
must
not
take
this
so
generally
,
as
thogh
he
shold
haue
no
company
at
al
;
no
,
let
him
haue
company
,
but
such
as
he
cannot
want
;
the
excommunicate
person
must
haue
some
company
,
otherwise
he
cannot
be
in
the
world
,
if
it
were
but
this
company
that
can
exhort
him
and
admonish
him
;
necessitie
craues
that
he
haue
this
company
,
that
he
byde
not
still
in
the
bonds
of
Satan
;
onely
heere
is
to
be
vnderstoode
,
company
that
is
not
needfull
,
company
to
passe
his
time
with
,
that
is
slanderous
and
wil
foste
▪
him
in
his
foly
.
There
are
the
two
partes
of
this
excommunication
,
first
marking
him
with
a
note
of
ignominy
;
then
second
,
forbearing
company
with
him
,
as
this
text
markes
them
.
Now
the
end
of
it
is
,
that
he
may
be
ashamed
.
The
word
in
the
owne
language
signifies
,
The
end
of
excommunication
.
the
turning
of
a
man
within
himselfe
.
There
are
many
that
hes
their
eies
vpon
others
outwith
themselues
to
mark
their
sins
,
but
what
man
looks
within
himself
to
see
what
is
ther
,
to
ripe
vp
their
vilenesse
and
filthinesse
,
their
rebellion
and
disobedience
,
and
hatred
of
God
in
their
harts
?
wilt
thou
that
art
so
quick
in
other
mens
doinges
,
forgette
what
thou
art
thy selfe
?
goe
downe
to
thy
owne
hart
and
affections
,
for
thou
wilt
not
beare
the
burdeene
of
other
mens
sinnes
,
but
of
thy
own
sinnes
,
that
seeing
thy
own
filthinesse
and
vyldnesse
thou
may
thinke
shame
of
thy selfe
.
The
turning
of
a
man
,
is
to
looke
downe
to
his
owne
hart
.
If
men
saw
themselues
(
ô
,
fy
on
the
sight
:
for
all
the
vylde
and
filthie
thinges
in
this
world
that
euer
man
saw
or
felt
,
the
hart
of
man
is
the
vyldest
,
if
thou
saw
it
as
it
is
)
I
say
,
if
thou
saw
thy self
,
that
sight
of
thy self
would
make
thee
forget
all
the
world
,
and
remember
thy selfe
:
then
,
seeing
thy selfe
thou
would
be
ashamed
of
thy self
.
O
thou
who
now
art
so
lusty
in
thy
own
conceit
,
if
thou
saw
thy selfe
thou
would
hang
downe
thy
head
for
shame
!
and
then
,
shame
brings
forth
some
frute
,
albeit
it
be
bitter
,
it
bringes
out
repentance
,
and
repentance
brings
with
it
saluation
.
2.
Cor.
7.
11.
So
then
,
the
end
of
excommunication
is
repentance
,
that
a
man
may
get
lyfe
and
saluation
.
1.
Cor.
5
5.
Deliuer
him
to
Satan
,
that
the
Spirite
may
be
saued
in
the
day
of
the
Lord
Iesus
.
Now
how
is
this
repentance
gotten
?
by
what
meanes
?
by
thinking
shame
of
himselfe
,
shame
is
the
meane
.
No
,
if
an
excommunicate
man
thinke
not
shame
of
himselfe
,
I
cannot
say
that
he
repents
thought
he
neuer
shame
of
his
sin
?
he
neuer
repented
from
his
hart
,
and
no
repentance
,
no
saluation
.
Paul
2.
Corint.
2.
11.
speaking
of
that
incestuous
man
,
he
settes
downe
another
meane
,
sadnesse
or
sorrowe
,
that
is
according
to
God
.
Ioyne
shame
and
sadnesse
in
an
excommunicate
person
,
they
will
bring
out
repentance
,
he
will
beginne
to
forthinke
that
euer
he
should
haue
done
as
he
hes
done
:
well
worth
that
shame
and
sadnesse
that
bringes
out
true
repentance
and
saluation
.
Alas
,
what
matter
of
shame
and
sadnesse
for
a
short
tyme
here
that
we
may
rejoyce
thereafter
in
the
Heauens
with
our
head
Iesus
Christ
for
euer
.
I
read
1.
Cor.
5.
5.
6.
of
two
ends
and
vses
of
Excommunication
.
The
one
is
,
the
saluation
of
the
person
excommunicate
:
for
he
is
cutted
off
not
to
be
lost
,
but
to
be
saued
.
The
other
is
,
the
welfaire
of
the
bodie
,
that
is
,
the
Church
,
that
that
peece
of
leauen
sowre
not
the
whole
lumpe
.
Indeed
it
is
true
in
Excommunication
regarde
should
be
had
to
the
well
and
saluation
of
the
person
that
is
excommunicate
,
but
the
cheefe
regarde
should
be
to
the
well
of
the
Church
and
whole
bodie
,
in
such
sort
,
that
,
if
the
Church
cannot
be
safe
,
but
by
the
cutting
off
of
the
rotten
member
,
rather
ere
the
bodie
be
infected
,
let
the
member
perish
.
Paul
Rom.
9.
3.
wished
to
be
Anathema
,
that
is
to
be
cutted
off
the
bodie
for
euer
,
that
it
might
be
well
with
the
bodie
,
for
his
brethren
the
Iewes
,
to
haue
them
saued
he
wished
to
be
condemned
.
There
should
be
such
a
loue
and
such
a
care
of
the
Church
of
Christ
,
that
it
should
be
farre
aboue
and
should
surmount
the
care
of
any
particulare
man
or
woman
.
Our
cheefe
care
should
be
of
the
glorie
of
God
in
Iesus
Christ
,
and
he
is
cheeflie
glorified
in
the
bodie
,
and
therefore
,
a
cheefe
care
should
be
had
of
the
bodie
.
Now
,
to
come
to
the
last
verse
.
Yet
,
sayes
he
,
count
him
not
as
an
enemie
,
but
,
admonishe
him
,
as
a
brother
.
In
this
verse
,
we
haue
a
kinde
of
mitigation
and
tempering
of
the
rigour
and
seueritie
of
Excommunication
:
for
,
brethren
,
if
Excommunication
had
the
owne
force
in
any
man
,
the
stroke
of
Excommunication
would
be
the
sorest
stroke
,
that
euer
one
felt
.
Read
2.
Cor.
2.
7.
Excommunication
threw
the
incestuous
person
in
such
an
heauy
displesure
,
that
his
soule
was
almost
swallowed
vp
with
in
him
:
for
,
when
once
the
soule
is
casten
in
an
heigh
displeasure
,
which
is
the
effect
of
Excommunication
,
then
,
the
deuill
is
readie
to
bring
that
man
to
dispare
.
Therefore
,
he
sayes
here
,
verse
7.
Forgiue
him
and
comfort
him
:
for
,
we
are
not
ignorant
of
the
enterprises
of
Satan
.
It
is
marueilous
,
that
sin
blinds
men
so
,
that
many
cares
no
more
to
be
excommunicate
,
then
if
excommunication
wer
the
lightest
thing
in
the
world
.
There
is
such
a
deadnes
and
senslesnes
in
the
harts
of
men
,
that
there
is
no
displeasure
now
for
sin
,
but
,
rather
,
a
delite
and
rejoycing
in
it
.
Certainely
,
the
lesse
sense
of
the
sharpnesse
of
that
sword
of
Excommunication
,
the
greater
miserie
.
If
there
were
any
displeasure
for
sinne
in
thee
,
it
were
an
argument
that
,
there
were
helpe
for
thee
;
but
if
thou
byde
senslesse
at
that
ordinance
of
God
,
if
thou
be
hardned
against
the
word
and
discipline
both
shall
turne
to
thy
destruction
.
But
,
when
God
is
powerfull
with
in
thee
with
it
(
for
,
as
God
is
powerfull
with
the
Word
,
so
is
he
powerfull
by
the
Discipline
)
then
,
it
shall
turne
to
thy
well
and
saluation
.
Therefore
,
seeing
there
is
such
a
force
in
it
,
mitigation
is
verie
meete
for
it
.
Now
here
the
way
how
it
is
mitigate
,
Count
him
not
as
an
enemie
:
The
next
,
admonish
him
as
a
brother
.
The
first
of
these
touches
the
inward
thought
,
the
second
concernes
thy
outward
speaking
to
him
.
The
first
is
,
lose
not
a
good
opinion
of
him
,
hate
him
not
,
lightly
him
not
,
as
thogh
he
wer
a
conjurde
enemie
against
Christ
and
his
Church
,
but
loue
him
,
lose
not
the
loue
in
thy
hart
towards
him
,
but
,
loue
him
,
as
a
brother
.
Now
,
louing
him
in
thy
hart
,
speak
to
him
also
,
think
him
not
vnworthie
of
any
speaking
,
but
,
flatter
him
not
in
his
folie
and
humor
,
for
,
that
will
hurt
him
:
for
,
if
thou
loue
him
,
thou
wilt
not
,
nor
thou
ought
not
to
flatter
him
:
But
,
I
tell
thee
what
thou
shalt
doe
,
admonishe
him
both
sharply
and
louingly
,
true
admonition
commes
from
the
loue
of
the
hart
,
and
whom
we
loue
,
we
admonish
:
but
,
yet
admonition
must
be
so
louing
,
that
it
must
be
sharpe
also
,
and
so
it
is
effectuall
in
the
hart
of
the
sinner
.
Now
louing
him
first
,
and
admonishing
him
next
,
is
the
way
to
win
him
,
and
to
bring
him
home
againe
,
who
hes
gone
astray
.
And
if
he
be
curable
,
certainely
admonition
will
doe
the
turne
;
if
admonition
will
not
doe
the
turne
,
nor
,
will
not
mooue
him
,
alas
,
brethren
,
it
is
ouer
sure
an
argument
,
that
,
that
man
is
vncurable
,
and
that
the
Lord
hes
not
ordeinde
him
for
saluation
:
If
the
Gospell
be
hid
,
it
is
hid
to
them
,
that
perishes
,
sayes
the
Apostle
2.
Cor.
4.
3.
If
our
Gospell
will
not
worke
,
it
is
ouer
sure
an
argument
of
perdition
,
wherevnto
,
long
before
they
were
ordeined
,
as
Iude
sayes
,
4.
vers
.
Therefore
,
let
a
man
suspect
himselfe
when
he
is
admonished
and
obeyes
not
;
and
let
him
say
,
shall
I
be
for
damnation
?
The
Lord
saue
me
▪
and
mollifie
my
stony
hart
,
that
I
may
giue
obedience
to
the
word
well
:
giue
obedience
to
wholesome
admonition
,
that
by
man
is
giuen
thee
out
of
the
word
of
God
,
as
thou
would
haue
a
sure
warrand
,
thou
art
of
the
number
of
those
,
that
are
appointed
to
saluation
.
Marke
againe
.
Nature
and
vse
of
Excommunication
.
He
will
not
haue
him
called
an
enemie
,
but
a
brother
.
This
lets
vs
see
the
nature
and
vse
of
Excommunication
:
of
a
brother
it
makes
not
an
enemie
;
he
is
now
a
brother
ere
he
be
Excommunicate
,
and
being
Excommunicate
he
remaines
a
brother
.
That
which
was
a
member
of
Iesus
Christ
before
Excommunication
makes
it
not
altogether
to
perishe
,
neither
cuts
it
so
the
rotten
member
from
the
bodie
,
that
it
shall
haue
no
more
adoe
with
the
bodie
,
of
a
sheepe
it
makes
not
a
goate
,
that
is
not
the
vse
of
it
;
of
a
christian
it
makes
not
an
vnchristian
,
he
keeps
his
name
.
It
shoots
him
not
out
of
the
Couenant
of
grace
,
God
forbid
,
but
he
standes
in
the
bonde
,
being
Excommunicate
.
What
does
it
then
?
I
shall
tell
you
.
A
man
that
hes
fallen
from
Christ
,
by
sinne
(
which
seueres
thee
from
Christ
)
it
bindes
him
againe
,
it
bringes
him
in
repentance
,
and
calles
him
home
againe
being
wandring
from
God
,
it
holdes
him
within
the
Couenant
:
A
man
going
to
be
an
enemie
to
Christ
and
his
Church
,
it
straits
him
to
byde
still
a
brother
.
So
it
does
him
no
euill
,
it
is
not
ordeined
for
his
perdition
,
but
,
for
his
well
and
saluation
.
This
whole
ministrie
of
Iesus
Christ
and
all
the
parts
of
it
.
Preaching
and
Discipline
,
promises
and
consolation
,
and
threatning
of
judgement
,
&
al
the
parts
of
Discipline
,
yea
this
Excommunication
it selfe
,
are
al
ordeined
to
saue
soules
,
that
is
the
proper
vse
of
the
ministrie
,
to
saue
all
and
neuer
to
lose
one
man
.
Therefore
,
in
the
2.
Cor.
10.
8.
Paul
sayes
,
that
,
he
got
power
to
edification
and
not
to
destruction
.
Neuer
Minister
got
power
to
destroy
one
bodie
,
but
,
to
edifie
;
and
if
any
perishe
,
if
the
Word
,
or
,
Discipline
be
the
sauor
of
death
to
death
,
as
,
to
many
,
it
is
,
let
him
not
blame
the
word
,
but
,
let
him
blame
himself
:
For
,
men
by
their
obstinacy
and
malice
turnes
the
word
maliciously
in
an
vnproper
vse
,
to
their
destruction
,
and
of
the
Spirit
of
life
they
make
it
the
letter
of
death
.
Therefore
the
Lord
keepe
vs
from
al
slubbornnes
and
all
repying
against
this
Word
and
Discipline
:
for
I
assure
thee
,
repine
thou
against
the
Gospel
and
Discipline
,
which
should
be
the
power
of
life
to
thee
,
it
shall
kill
thee
,
thou
shalt
not
need
another
to
kill
thee
euerlastingly
?
And
therefore
the
Lord
grant
euerie
soule
submission
vnder
the
word
of
God
,
which
is
the
meane
that
he
hes
ordeind
to
saluation
in
Iesus
Christ
.
To
whom
with
the
Father
and
holy
Spirit
be
al
praise
for
euer
.
AMEN
.
THE
FOVRTENTH
LECTVRE
VPON
THE
SECOND
EPISTLE
OF
PAVL
TO
THE
THESSALONIANS
.
2.
THESSA
.
CHAP.
3.
vers.
16.
17.
18.
16
Now
the
Lord
of
peace
giue
you
peace
alwayes
by
all
meanes
.
The
Lord
be
with
you
all
.
17
The
salutation
of
me
Paul
with
my
owvne
hand
,
which
is
the
token
in
euery
Epistle
:
so
I
wryte
,
18
The
grace
of
our
Lord
Iesus
Christ
be
with
you
all
Amen
.
IN
this
text
,
brethren
,
we
haue
the
end
and
conclusion
of
this
Epistle
,
it
consistes
wholly
in
prayer
.
First
he
wishes
peace
to
them
from
the
Lord
of
peace
for
euer
,
euery
way
.
Then
he
wishes
to
them
the
presence
of
the
Lord
himselfe
to
be
with
them
all
.
Last
he
salutes
them
,
and
the
effect
of
the
saluatation
is
a
prayer
for
them
.
The
grace
of
our
Lord
Iesus
be
with
you
all
,
Amen
.
So
all
consistes
in
prayer
.
Then
learne
.
He
beganne
this
Epistle
with
prayer
and
salutation
:
throughout
the
whole
Epistle
prayer
is
mingled
:
Now
in
the
end
he
multiplies
prayer
.
What
meanes
this
?
Euen
this
,
that
in
vaine
is
all
doctrine
,
exhortation
,
admonition
,
and
precept
whatsomouer
,
all
preaching
is
nothing
,
except
the
Lord
by
his
Spirit
worke
inwardlie
in
the
harts
of
the
hearers
,
all
is
nothing
but
winde
,
except
he
moue
their
affections
.
Now
the
way
to
obtaine
this
inward
and
secreete
operation
of
the
holy
Spirite
,
is
oft-tymes
to
turne
to
God
by
prayer
,
beseeching
him
to
be
powerfull
,
and
to
joyne
his
Spirite
with
the
word
,
and
to
joyne
working
with
speaking
.
And
therefore
how
oft
so
euer
we
teach
and
ye
hear
,
the
hart
and
eye
should
be
lifted
vp
,
and
set
vpon
him
who
hes
keeped
Spirit
and
power
in
his
owne
hand
to
giue
as
he
pleases
:
No
man
can
giue
you
it
,
neither
the
Preachour
,
nor
no
Angell
can
giue
you
it
.
It
is
onely
in
the
hand
of
God
and
Iesus
Christ
to
giue
thee
Spirite
and
power
,
and
to
joyne
working
with
speaking
.
And
therefore
the
eye
in
preaching
should
euer
be
set
on
Christ
.
The
Pastour
should
pray
and
haue
his
hart
aboue
to
drawe
downe
grace
to
himselfe
and
the
people
,
that
the
word
spoken
may
be
effectuall
in
the
hart
,
otherwise
,
preaching
and
all
hearing
is
in
vaine
.
Now
to
come
to
the
words
.
The
first
thing
he
prayes
for
and
wishes
,
is
peace
.
The
Lord
of
peace
,
sayes
he
,
giue
you
peace
for
euer
and
euery
way
.
The
thing
then
he
wishes
is
peace
,
that
is
quyetnes
,
rest
and
tranquillity
,
concord
&
agreement
all
these
words
expresses
the
meaning
of
the
word
Peace
.
The
contrare
is
,
vnquyetnes
,
What
peace
is
.
dissention
,
&c.
This
Peace
is
the
blessednes
felicity
&
happy
estate
of
Christs
kingdome
,
which
is
his
Church
,
both
in
earth
and
Heauen
:
And
all
the
graces
we
haue
in
Iesus
Christ
tends
to
this
end
,
that
,
his
subjects
may
liue
in
peace
,
quyetnesse
,
and
joy
,
for
euer
:
and
that
shall
be
the
end
,
when
we
are
in
Heauen
,
peace
and
joy
for
euer
.
Ye
see
,
the
happy
estate
of
a
worldly
kingdome
,
what
is
it
?
When
men
liues
in
rest
,
and
enjoyes
peace
and
quyetnes
,
that
is
the
happines
of
a
worldly
knigdom
:
therefore
,
in
the
1.
Timot.
2.
2.
he
commaundes
prayer
to
be
made
for
all
men
,
For
Kings
and
superiour
powers
.
To
what
end
?
Euen
to
this
same
end
,
that
,
we
may
liue
a
peaceable
and
quyet
lyfe
.
Euen
so
,
the
blessed
and
happie
estate
of
Christs
kingdome
,
is
,
an
heauenlie
peace
,
concord
and
quyetnesse
.
And
therefore
,
Rom.
14.
17.
he
makes
this
peace
to
be
essentiall
to
the
kingdome
of
God
,
that
he
defines
it
,
by
this
peace
,
saying
.
The
kingdom
of
God
is
righteousnes
,
peace
and
ioy
in
the
holy
Ghost
.
This
Heauenly
peace
is
onely
in
Christs
kingdome
,
in
his
Church
,
in
Heauen
and
earth
.
And
the
subjects
of
the
kingdome
of
Iesus
Christ
are
onely
they
that
enjoyes
this
peace
here
,
and
after
this
life
for
euer
:
for
,
without
the
Church
of
Christ
,
there
is
no
true
peace
:
If
thou
be
no
subject
in
his
kingdome
,
thou
hast
no
rest
,
no
true
peace
:
for
,
there
is
no
true
peace
for
the
wicked
,
sayes
the
Prophet
Esay
57.
21.
If
thou
be
of
that
number
that
is
without
the
kingdome
of
Christ
,
no
peace
for
thee
,
and
the
end
shall
proue
,
thou
hadst
neuer
true
peace
in
this
world
.
Now
,
to
go
forward
.
He
craues
,
that
,
it
may
be
giuen
to
them
:
Then
,
Peace
the
gift
of
god
it
is
a
gift
.
Heauenly
peace
is
the
gift
of
God
;
thou
hast
it
not
by
nature
:
None
is
borne
with
peace
,
but
with
warre
and
inimitie
,
by
nature
all
are
borne
with
dissention
,
strife
and
debate
,
there
is
no
heauenly
peace
,
by
nature
.
And
the
whole
lyfe
naturall
,
what
is
it
,
but
a
continuance
in
war
,
debate
,
and
strife
:
first
,
against
God
;
next
with
thy selfe
and
thy
owne
conscience
?
And
againe
,
a
strife
against
the
Angels
in
Heauen
and
men
on
earth
,
and
all
the
creatures
of
God
;
thou
art
an
enemie
to
them
,
and
they
vnto
thee
,
vntill
the
tyme
thou
attaine
to
that
new
birth
in
Iesus
Christ
;
and
then
,
by
vertue
of
that
birth
,
thou
getst
this
heauenly
and
spirituall
peace
:
for
,
then
,
thou
beginst
to
liue
at
peace
,
first
,
with
God
himselfe
,
and
next
,
with
the
Angels
in
Heauen
,
and
men
in
earth
and
with
all
his
creatures
.
So
,
looke
how
needfull
it
is
,
for
thee
,
to
haue
regeneration
:
for
,
if
thou
want
it
,
thou
shalt
be
at
war
for
euer
,
thou
shalt
haue
no
peace
.
But
how
getst
thou
it
?
It
is
a
gift
.
And
who
shold
giue
it
?
The
Lord
of
peace
.
The
giuer
of
it
must
be
the
Lord
,
with
dominion
and
power
,
with
command
.
And
as
vnder
his
Lordship
other
things
must
be
,
so
peace
must
be
at
his
command
,
either
to
giue
it
,
or
,
hold
it
.
Now
,
who
is
this
Lord
that
hes
this
power
of
peace
and
war
?
Who
is
he
that
sayes
,
All
power
is
giuen
to
me
in
heauen
and
earth
Matt.
2●
18.
This
Lord
is
Iesus
Christ
.
And
therefore
,
ere
euer
he
came
in
this
world
and
tooke
on
him
our
nature
.
Esay
9.
6.
he
styles
him
the
Prince
of
peace
.
And
Paul
Ephes.
2.
14
styles
him
peace
it
●elfe
,
he
is
our
peace-maker
And
in
Iohn
14.
27.
Christ
speaking
to
his
Apostles
takes
on
him
to
be
the
giuer
of
peace
,
and
sayes
,
My
peace
I
leaue
to
you
,
and
giues
you
.
So
this
Lord
of
peace
is
the
Lord
Iesus
Christ
,
who
hes
in
his
handes
all
grace
and
glorie
,
in
Heauen
and
in
earth
.
Yet
to
goe
forward
.
The
lords
style
answer
able
to
the
grace
〈◊〉
praier
.
Why
is
it
that
he
makes
a
choise
of
this
style
rather
then
of
any
other
?
Certainely
this
style
he
receiues
here
agrees
with
the
petition
and
thing
asked
at
his
hands
:
peace
is
craued
,
he
is
styled
the
Lord
of
peace
:
what
euer
we
aske
of
Christ
it
should
be
in
faith
that
he
hes
power
to
giue
it
:
aske
i●
thou
peace
,
aske
it
not
but
in
an
assurance
that
it
is
in
his
hand
,
and
that
he
is
able
to
giue
it
.
Now
this
assurance
that
all
is
in
his
hand
,
it
cannot
be
better
vttered
then
by
the
Name
and
style
we
giue
him
:
askest
thou
wisdome
?
say
,
Lord
of
wisdome
giue
wisdome
:
askest
thou
peace
?
say
,
Lord
of
peace
giue
me
peace
:
askest
thou
mercie
?
say
,
Lord
of
mercy
giue
me
mercy
.
So
the
name
and
style
we
giue
to
the
Lord
when
we
craue
ought
at
his
hands
should
be
answerable
to
the
grace
and
mercy
we
aske
:
for
then
we
vtter
our
faith
and
assurance
that
he
hes
such
a
grace
and
power
to
giue
vs
.
This
hes
bene
the
forme
of
Pauls
prayer
,
and
of
godly
men
of
old
,
and
should
be
imitate
by
vs
.
The
Lord
hes
many
styles
,
he
is
called
the
Lord
of
peace
,
mercy
and
justice
,
the
Lord
of
glorie
.
There
is
not
a
Monarch
that
prydes
himself
in
honourable
styles
and
names
,
that
is
comparable
with
the
great
Creator
the
Lord
of
the
world
,
yea
set
them
altogether
all
are
nothing
in
comparison
with
him
,
because
all
are
his
,
all
grace
,
power
and
dominion
in
Heauen
and
earth
is
his
;
and
therfore
look
by
how
many
graces
his
Majestie
hes
spread
it selfe
through
Heauen
and
earth
,
look
how
many
graces
he
hes
in
his
hand
to
giue
,
so
many
seuerall
and
honourable
styles
may
he
receiue
,
there
is
no
end
of
his
glory
,
nor
no
end
of
his
Names
:
from
his
wisdome
he
is
called
the
Lord
of
wisdome
;
from
his
justice
the
Lord
of
justice
;
from
his
mercy
the
Lord
of
mercy
;
from
his
peace
the
Lord
of
peace
;
from
his
glory
the
Lord
of
glory
.
Now
to
goe
forward
.
Two
properties
of
peace
.
1.
It
is
euerlasting
There
are
two
properties
giuen
to
this
peace
.
The
first
,
It
is
for
euer
,
alwayes
,
it
is
not
for
a
tyme
onely
,
but
for
all
tymes
:
It
is
not
for
this
lyfe
onely
,
but
for
the
lyfe
to
come
.
This
worldly
peace
serues
but
for
this
lyfe
onely
,
but
the
peace
of
Iesus
Christ
serues
for
the
lyfe
euerlasting
.
The
peace
of
God
is
not
peace
in
prosperitie
onely
,
but
in
aduersitie
also
.
It
is
not
peace
in
life
onely
,
but
in
death
also
.
And
therefore
Symen
.
in
his
song
when
he
had
seene
Iesus
,
he
sayes
,
Now
Lord
,
〈…〉
depart
in
peace
.
Luke
2.
29.
the
seruant
of
God
as
he
liued
in
great
peace
,
so
also
departed
in
peace
:
so
this
peace
lastes
for
euer
.
And
therefore
Esay
9.
7.
when
he
hes
called
him
the
Prince
of
peace
,
he
sayes
,
the
largenesse
of
his
dominion
and
increase
of
his
〈◊〉
at
and
peace
shall
haue
no
end
:
his
kingdome
is
an
endles
kingdome
,
and
there
is
an
endles
peace
in
that
kingdome
.
I
called
this
peace
our
blessednesse
.
Now
this
is
the
nature
of
blessednesse
,
it
cannot
be
bounded
within
any
tearms
:
if
it
be
true
selicitie
bound
it
not
,
compasse
it
not
within
a
yeere
,
within
twentie
yeeres
,
or
within
a
thousand
,
yea
within
ten
thousand
yeeres
:
for
the
nature
of
true
blessednesse
is
euerlasting
.
And
therefore
ye
see
worldly
men
that
places
their
happinesse
in
worldly
peace
will
dreame
an
eternity
,
and
perpetuitie
to
that
peace
of
theirs
,
that
neither
they
nor
their
peace
will
haue
an
end
.
That
rich
man
in
the
Gospel
,
Luke
12.
19.
said
to
his
soule
,
Liue
at
ease
,
eate
and
drinke
,
and
take
thy
pastime
,
thou
hast
store
laid
vp
for
many
yeeres
:
trow
ye
not
but
he
thought
to
liue
for
euer
,
and
thought
that
that
aboundance
should
abyde
with
him
for
euer
?
and
so
faires
it
with
all
worldlings
,
they
dreame
a
rest
and
peace
for
euer
,
but
the
end
will
proue
that
they
wer
dreaming
all
their
dayes
.
Therefore
Lord
set
our
harts
on
that
peace
of
Iesus
Christ
that
lastes
for
euer
.
This
is
then
the
first
propertie
of
this
peace
of
his
;
It
lasts
for
euer
.
The
second
propertie
of
it
is
It
is
〈…〉
of
way
.
It
is
peace
in
all
respects
,
not
in
one
respect
onely
nor
in
some
respects
onely
,
2.
It
is
in
al
respects
but
in
euery
respect
.
I
shall
make
this
plaine
.
The
peace
of
Iesus
Christ
is
peace
in
respect
of
God
,
when
our
soules
standes
in
friendship
with
him
,
when
we
are
reconceiled
to
him
by
the
bloud
of
Iesus
,
as
it
is
said
.
Rom
5.
1.
Being
iustified
by
faith
we
haue
peace
towards
God
.
Then
it
is
peace
in
respect
of
our selues
,
an
euill
conscience
is
an
euill
enemie
,
when
thou
stryuest
not
against
thy
owne
affections
but
satisfies
them
,
then
thy
conscience
will
let
thee
get
little
rest
,
it
will
ay
be
accusing
thee
:
but
when
once
this
peace
of
Iesus
be
giuen
thee
,
so
that
thou
beginst
to
be
regenerate
,
and
to
lead
an
holy
and
sanctified
lyfe
,
then
thy
conscience
rests
,
and
thou
beginst
to
enjoy
a
joyfull
peace
in
thy
soule
.
Philipp.
4.
7.
The
peace
of
God
that
passes
all
vnderstanding
preserue
your
harts
and
myndes
in
Christ
Iesus
:
and
Col.
3.
15.
Let
the
peace
of
God
rule
in
your
harts
.
And
againe
,
it
is
peace
in
respect
of
the
creatures
of
God
,
with
Angels
in
Heauen
,
with
men
on
earth
(
man
is
enemie
to
man
by
nature
)
then
hauing
this
peace
thou
art
at
peace
with
Heauen
and
earth
,
man
and
Angell
:
for
all
are
enemes
to
thee
so
long
as
thou
art
outwith
Iesus
Christ
,
we
are
enemies
to
them
all
,
and
they
all
to
vs
:
but
being
in
Christ
all
things
are
reconciled
to
vs
,
in
heauen
and
earth
.
Ephes.
1.
10.
Col.
1.
20.
so
in
all
respects
it
is
peace
.
Looke
how
many
sortes
of
enimities
was
,
as
many
sortes
of
peace
must
be
;
we
are
enemies
to
God
,
to
our
owne
conscience
,
to
Angels
and
men
,
yea
,
and
that
that
is
most
conjoyned
to
vs
by
nature
,
be
it
bloude
,
asfinitie
,
or
any
other
bond
;
if
there
be
no
more
but
nature
,
there
is
nothing
but
enimitie
;
the
conjunction
of
man
and
woman
,
if
there
be
no
more
but
their
natural
bond
is
enimity
;
the
parents
and
the
children
without
this
spirituall
peace
of
Iesus
are
at
enimitie
.
So
,
looke
how
many
sorts
of
enimitie
there
is
,
there
are
as
many
sorts
of
peace
,
and
our
blessednesse
standes
in
this
peace
.
Now
looke
the
nature
of
it
.
As
blessednesse
must
indure
for
euer
,
so
our
blessednes
must
be
perfite
.
If
thou
hast
that
peace
of
Iesus
,
thou
must
haue
it
in
all
respects
:
if
thou
hast
peace
with
God
,
thou
hast
peace
with
all
men
,
so
far
as
lyes
in
thee
:
(
Rom
12.
18.
)
otherwise
,
thou
hast
no
true
peace
with
God
.
Men
oft-tymes
beguyles
themselues
.
I
will
haue
peace
with
God
,
will
he
say
,
and
yet
,
I
shal
be
this
man
,
or
that
mans
enemie
,
I
shall
slay
him
:
folie
,
folie
;
if
thou
glorie
in
debate
with
man
and
does
not
that
lyes
into
thy
power
,
to
be
at
peace
with
all
men
,
thou
shalt
haue
no
peace
with
God
:
that
thing
which
the
Lord
joynes
,
seuere
not
thou
,
the
Lords
peace
is
with
al
:
if
thou
seuere
it
and
pryde
thee
in
enimitie
with
any
,
thou
shalt
not
haue
peace
with
God
,
nor
with
thy self
.
What
peace
hes
a
murtherer
with
God
,
or
with
his
owne
conscience
?
Aske
at
him
,
I
demand
thee
,
ô
murtherer
,
knew
thou
what
that
peace
of
God
meanes
,
when
that
bloudie
affection
raged
and
caried
thee
to
bloude
?
Thou
lookest
for
friendship
with
God
,
folie
,
thou
art
neither
at
friendship
with
God
,
nor
his
Angels
,
nor
none
of
his
creatures
.
It
is
a
wonder
,
that
the
Heauens
falles
not
on
thee
.
The
earth
is
thy
enemy
,
and
it
is
a
wonder
that
it
swallows
thee
not
vp
for
al
that
bloud
that
thou
hast
shed
on
it
,
but
once
it
shall
present
it
to
thy
damnation
,
if
thou
repent
not
.
This
far
concerning
prayer
for
peace
.
I
goe
to
the
next
words
.
The
Lord
be
with
you
all
.
He
goes
to
a
deeper
ground
.
Before
he
wished
the
grace
of
the
Lord
Iesus
to
them
.
Now
he
wishes
the
Lord
himselfe
to
them
,
the
presence
of
Iesus
Christ
in
his
own
person
,
not
onely
that
he
shall
be
with
them
in
his
grace
and
vertew
,
but
also
that
he
may
be
with
them
in
his
owne
presence
and
person
,
which
is
more
then
the
first
.
Then
thou
must
not
be
content
to
pray
for
the
benefites
of
Christ
,
but
the
cheefe
ihing
we
ought
to
pray
for
to
Christ
is
,
Lord
giue
me
thy selfe
,
giue
me
thy
presence
in
thy
owne
person
:
for
if
we
get
any
good
of
him
it
must
be
by
himselfe
,
he
must
giue
himselfe
to
vs
.
In
one
word
,
the
first
conjunction
we
must
haue
with
him
must
be
with
his
owne
person
,
he
must
be
our
head
,
and
we
the
members
of
his
bodie
:
My
hand
will
not
be
the
better
of
any
power
or
vertue
in
my
head
,
if
my
hand
be
not
joined
with
my
head
;
the
first
thing
then
my
hand
must
haue
,
must
be
a
conjunction
with
the
head
,
and
so
of
the
rest
of
the
members
of
the
body
,
and
then
the
conjunction
being
made
with
the
head
,
the
vertue
goes
down
from
the
head
and
is
scatred
throgh
al
the
members
of
the
body
.
It
is
euen
so
with
Christ
Iesus
before
we
get
grace
or
lyfe
out
of
him
,
motion
spirituall
out
of
hi
,
peace
out
of
him
(
he
is
full
of
grace
)
first
that
sweet
conjunction
must
be
made
betweene
him
and
vs
,
he
must
be
conjoined
with
vs
in
a
more
strate
conjunction
then
the
members
with
the
head
.
And
therefore
he
goes
to
the
ground
of
all
peace
the
Lord
Iesus
,
that
he
may
stand
with
them
,
and
they
may
be
conjoined
with
him
their
head
.
Now
he
prayes
for
this
presence
to
them
all
:
not
to
one
member
,
to
two
or
three
,
but
to
all
and
euerie
one
of
them
.
Then
marke
.
The
Lord
Iesus
is
a
sufficient
head
and
Sauiour
for
all
the
world
,
none
being
excepted
,
all
sufficiencie
is
in
him
,
he
may
serue
to
be
the
head
to
all
the
world
,
yea
to
a
thousand
worldes
,
his
presence
is
so
ample
that
he
may
suffice
to
be
a
Sauiour
to
a
thousand
worldes
;
yea
,
to
an
infinite
number
of
worldes
.
Paul
knew
this
that
he
is
not
like
an
earthlie
king
,
whose
presence
serues
but
for
so
many
,
and
is
contained
within
narrow
bounds
,
and
therefore
he
prayes
for
peace
to
all
.
Now
if
thy
head
and
Sauiour
be
so
ample
,
thy
hart
should
not
be
narrowe
,
nor
thy
mouth
narrowe
:
but
as
Iesus
is
a
sufficient
head
for
all
,
so
let
thy
hart
desire
his
presence
to
all
the
world
,
if
so
it
should
be
possible
.
And
as
for
my selfe
,
I
wishe
there
were
none
but
that
they
were
partakers
of
this
presence
of
Iesus
Christ
:
For
,
why
should
we
seeke
the
wreak
of
any
creature
?
yet
the
Lord
hes
his
owne
,
and
none
will
get
his
presence
but
they
that
are
his
.
O
,
well
is
that
bodie
who
is
predestinate
to
lyfe
,
for
that
bodie
must
haue
his
presence
,
he
will
be
an
head
and
Sauiour
to
him
!
But
that
body
that
is
predestinat
to
destruction
cannot
haue
his
presence
;
yet
we
are
bound
to
wish
his
presence
to
euery
one
.
Now
he
commes
to
the
salutation
,
and
sayes
,
The
salutation
of
me
Paul
with
my
owne
hand
.
Then
he
subjoines
the
forme
of
it
The
grace
of
our
Lord
Iesus
Christ
,
&c.
He
began
with
a
salutation
after
his
common
forme
,
and
now
he
ends
with
a
salutation
.
His
first
meeting
with
them
was
by
a
salutation
,
the
end
of
his
conference
is
by
a
salutation
.
Then
looke
what
example
of
his
doing
should
learne
vs
:
for
as
we
are
bound
to
obey
the
doctrine
of
the
Prophets
,
so
we
are
bound
to
follow
their
fashion
of
doing
:
Paul
saluted
,
salute
thou
.
The
thing
then
I
note
here
is
this
,
In
all
the
meetinges
and
conferences
of
the
faithfull
,
either
by
word
,
presence
,
or
writte
,
there
should
be
a
mutuall
beneuolence
,
and
an
intere
loue
and
affection
;
that
as
ye
see
the
bodies
of
men
meete
together
,
so
the
harts
may
meete
together
joyned
in
kyndnesse
and
beneuolence
:
Wilt
thou
meet
in
bodie
and
hold
thy
hart
aback
,
that
is
,
wilt
thou
haue
the
half
man
meeting
,
and
not
the
whole
man
?
That
is
no
meeting
:
for
the
meeting
should
be
of
the
whole
man
,
bodie
and
hart
:
and
this
should
be
vttered
all
maner
of
way
,
in
thy
gesture
,
in
thy
doing
,
salutations
of
christians
would
be
testimonies
of
their
loue
.
in
thy
speaking
,
and
all
the
wordes
of
thy
conference
should
smell
of
loue
:
Among
all
other
thinges
that
testifies
of
loue
,
this
salutation
is
one
,
when
thou
bidst
him
good
morrowe
,
good
night
,
it
is
a
testification
of
thy
well
willingnes
and
of
thy
loue
towards
the
man
:
and
this
hes
bene
the
forme
of
the
godly
,
their
meeting
hes
bene
with
a
salutation
;
and
their
sending
with
a
salutation
,
that
if
they
could
not
haue
a
byding
together
here
,
by
their
mutuall
saluation
they
might
abyde
together
:
for
all
the
members
that
are
true
members
in
Iesus
Christ
,
are
joyned
together
in
their
spirits
▪
harts
and
affections
,
this
exemple
we
should
followe
.
This
maner
of
doing
nowadayes
is
counterfaite
:
Men
will
seeme
to
salute
other
gladly
,
and
yet
the
harts
will
be
wishing
the
worst
:
in
harts
they
are
enemies
to
other
,
and
so
commonly
al
their
doings
,
becking
,
and
off-cap
,
and
good
dayes
;
both
all
their
words
and
deeds
are
fained
.
Looke
therefore
what
euer
thou
doe
,
doe
it
in
sinceritie
:
for
the
Lord
heares
and
sees
all
,
and
if
thou
doe
fainedly
,
the
Lord
shall
judge
thee
for
it
in
that
day
.
He
sayes
,
he
wrote
this
saluation
with
his
owne
hand
.
The
whole
Epistle
before
Paul
hes
dyted
,
and
appearantly
another
hes
written
it
.
Now
when
it
commes
to
the
subscription
,
Paul
subscryues
it
with
his
owne
hand
.
Now
wherefore
was
this
?
The
cause
appeares
to
be
that
before
this
tyme
there
raise
vp
deceiuers
that
stole
in
wrytings
vnder
the
name
of
Paul
,
as
appeares
in
the
2.
chap.
2.
verse
,
be
not
deceiued
,
sayes
he
,
&c.
And
therefore
to
let
them
know
what
was
his
,
and
what
was
not
his
,
he
subscryues
with
his
own
hand
.
This
hes
bene
an
old
practick
of
Satan
,
euer
to
corrupt
Christs
Church
,
both
by
word
and
counterfaiting
of
writte
,
and
all
maner
of
way
,
and
this
same
day
we
see
the
experience
of
it
in
the
Romane
Church
.
Satan
by
〈◊〉
instruments
counterfaits
holy
writs
.
Now
to
the
end
that
false
writtes
may
be
trowed
the
better
,
looke
the
craft
of
the
deuill
,
he
hes
in
his
instruments
stollen
in
bookes
written
vnder
the
name
of
Prophets
and
Apostles
,
to
the
intent
that
the
people
reading
the
name
of
a
Prophete
or
Apostle
should
giue
credite
to
the
writ
.
Papistrie
is
full
of
deceite
,
and
the
cheefe
grounds
of
their
doctrine
is
Apocryphe-books
which
hes
bene
stollen
in
vnder
the
names
of
holy
men
▪
Now
looke
what
hes
beene
the
mercy
of
God
,
he
sees
this
well
eneugh
.
Therefore
it
pleased
him
to
imprint
a
marke
in
his
holy
writte
,
whereby
it
should
be
knowne
to
be
authentike
Scripture
,
as
in
this
place
he
subscryues
with
his
owne
hand
,
which
was
not
without
the
prouidence
of
God
:
for
there
is
not
a
part
of
Scripture
but
the
Lord
hes
stamped
it
with
such
a
sure
stampe
,
that
is
,
with
such
a
Majestie
in
speaking
,
with
such
gratiousnesse
and
spiritualnesse
,
both
in
words
and
matter
,
that
they
that
hes
a
spirituall
eye
to
discerne
betweene
light
and
darknesse
will
take
it
vp
to
be
of
God
.
I
pray
you
tell
me
,
how
was
the
olde
Scripture
tane
vp
to
be
of
God
?
The
Papist
will
say
,
because
the
Church
said
it
they
were
of
God
.
Is
that
all
the
warrand
?
And
who
told
the
Church
?
If
the
olde
and
new
Scripture
bare
not
the
markes
of
the
Spirit
in
themselues
the
Church
had
neuer
tane
them
vp
to
be
of
God
?
So
the
marke
of
the
Scripture
is
that
stampe
of
the
Spirit
,
that
Majestie
in
such
a
simplicitie
of
wordes
:
that
gratiousnesse
and
power
which
shows
both
in
the
wordes
and
matter
,
these
things
telles
vs
they
are
not
mans
writs
:
for
,
mens
writtes
hes
not
the
gratiousnesse
and
power
that
is
in
the
Scripture
.
Brethren
,
this
marke
of
Pauls
subscription
is
away
,
albeit
we
haue
the
Epistle
,
but
a
better
marke
bydes
,
the
stampe
of
the
Lord
bydes
,
and
this
telles
that
it
is
the
Scripture
of
God
and
Pauls
writing
.
Now
followes
the
saluation
.
The
grace
of
our
Lord
Iesus
Christ
be
with
you
all
.
I
see
the
affection
of
the
man
in
the
end
of
his
writ
is
powred
out
on
this
Church
of
Thessalonica
,
and
when
he
takes
his
leaue
,
he
burstes
out
in
frequent
prayer
,
and
al
his
praier
is
for
heauenly
and
spirituall
thinges
.
Then
,
first
,
we
learne
,
we
must
not
euer
bide
al
together
,
and
we
cannot
haue
euer
conference
either
by
word
or
writ
.
But
,
how
is
our
sundring
recompensed
?
To
wit
,
with
greatnesse
of
affection
,
let
thy
loue
grow
.
And
how
shalt
thou
vtter
it
?
In
prayer
to
God
,
for
them
,
with
whom
thou
may
not
dwell
:
affection
is
nothing
worth
without
praier
.
And
what
should
we
pray
for
?
Especially
for
heauenlie
things
:
Pray
for
heauenly
peace
,
for
the
presence
of
Iesus
Christ
,
and
that
the
grace
of
Christ
may
be
with
him
:
Pray
also
for
things
earthly
,
but
so
that
they
may
further
him
to
heauenlie
thinges
.
And
I
say
,
the
man
that
cannot
pray
for
heauenly
things
cannot
pray
truely
for
earthly
thinges
.
Dare
thou
pray
,
if
thou
seeke
not
first
the
kingdome
of
Heauen
?
no
,
thou
cannot
pray
,
if
it
were
for
thy
dinner
,
except
thou
pray
first
for
the
kingdome
of
God
.
Now
the
next
word
is
grace
,
that
is
free
fauour
of
God
.
I
reade
not
of
such
a
commendation
of
any
people
as
of
these
Thessalonians
.
He
commended
them
in
both
these
Epistles
,
from
their
faith
,
hope
,
loue
,
and
all
the
dueties
of
loue
.
Yet
,
he
sayes
not
,
The
Lord
render
you
a
rewarde
for
your
merite
;
but
▪
he
sayes
grace
be
with
you
.
This
is
contrare
to
all
merite
.
Read
the
2.
Timo.
1
▪
16.
there
ye
will
finde
a
very
notable
exemple
to
this
purpose
.
There
he
sayes
,
Onesiphorus
was
very
beneficiall
to
me
,
he
oft
refreshed
me
,
he
thought
no
shame
of
my
bondes
:
he
sought
〈◊〉
Rome
very
diligently
.
How
should
he
be
requyted
for
this
?
He
sayes
,
The
Lord
grant
that
Onesiphorus
may
finde
mercy
with
the
Lord
at
that
day
:
He
is
but
a
miserable
man
when
he
hes
done
all
this
:
And
therefore
this
shall
be
my
prayer
for
him
:
for
it
will
not
be
his
merite
that
will
do
him
good
,
but
it
is
the
free
grace
and
fauour
of
God
.
O
foole
,
all
thy
merites
shall
stinke
in
that
great
day
,
and
then
thou
shalt
see
what
free
grace
shall
do
:
for
in
that
day
none
shall
stand
,
but
such
as
stands
by
free
grace
.
Now
whose
grace
is
it
he
prayes
for
?
It
is
Iesus
Christs
:
No
,
there
is
no
grace
but
Christs
grace
.
How
is
it
the
Lord
Iesus
Christs
?
He
hes
boght
of
the
hand
of
the
Father
all
grace
,
al
gifts
of
the
holy
Spirit
,
all
glorie
in
Heauen
and
earth
with
a
pryce
,
euen
the
pryce
of
his
precious
bloude
.
And
therefore
the
Father
hes
giuen
him
all
.
So
there
is
no
sparke
of
grace
giuen
to
any
creature
,
but
it
must
come
through
Christ
his
hand
,
euen
the
hand
of
the
man
Iesus
.
All
righteousnesse
,
sanctification
,
and
glorie
must
come
from
him
,
he
must
be
the
giuer
thereof
.
Therefore
it
is
said
,
he
gaue
gifts
to
men
.
Ephes.
4.
8.
The
Father
giues
no
graces
immediatly
,
but
all
are
giuen
through
the
hand
of
Iesus
Christ
.
Therefore
let
vs
haue
recourse
to
this
Lord
of
grace
,
and
seeke
not
to
the
Father
without
him
,
but
seek
all
from
the
Father
in
him
.
Now
how
far
should
this
grace
extend
?
Euen
as
Iesus
Christ
is
an
head
that
extends
himselfe
to
al
,
so
the
grace
that
commes
from
him
is
sufficient
for
all
:
it
is
sufficient
if
it
were
for
a
thousand
,
yea
infinite
worlds
.
Rom.
5.
15.
The
Heauens
are
not
capable
of
the
greatnes
of
the
grace
of
Iesus
Christ
:
Greatnes
of
the
grace
of
Christ
.
so
that
if
there
were
a
thousand
worlds
,
there
is
sufficiency
of
grace
in
him
for
them
all
:
There
is
no
inlack
in
him
,
but
the
inlack
is
in
thy
narrow
hart
;
it
is
capable
but
of
a
very
small
portion
.
Learne
here
then
by
the
exemple
of
Paul
that
we
should
not
haue
narrow
harts
to
wish
this
grace
to
a
few
,
but
we
should
wish
it
to
be
giuen
to
all
.
Looke
what
he
sayes
of
himselfe
,
2.
Cor.
6.
11.
My
meuth
,
sayes
he
,
hes
bene
wyde
open
vnto
you
,
my
hart
is
dilated
,
ye
dwell
not
narrowly
in
my
hart
.
So
all
men
should
haue
an
open
and
a
dilated
hart
in
wishing
grace
:
spare
not
to
be
liberall
in
wishing
,
fill
thy
hart
and
mouth
with
his
grace
,
and
〈…〉
with
liberalnesse
to
others
:
seeke
that
grace
of
Iesus
to
all
,
that
,
if
it
were
possible
,
all
the
world
might
be
saued
:
For
this
is
good
and
acceptable
in
the
sight
of
God
our
Sauiour
,
who
will
that
all
men
shall
be
saued
,
and
come
vnto
the
acknowledging
of
the
trueth
.
1.
Tim.
2.
chap.
3.
4.
vers
.
Yet
the
Lord
hes
his
owne
,
and
so
many
as
he
hes
written
in
his
booke
shall
be
saued
.
Therefore
thou
should
seeke
all
the
warrands
thou
can
to
assure
thee
that
thou
art
Iesus
Christs
fore-ordeinde
to
lyfe
euerlasting
:
for
if
thou
be
of
the
number
of
the
elect
,
the
grace
of
Christ
shall
extend
to
thee
,
and
thou
shalt
haue
glorie
with
him
for
euer
.
To
this
Iesus
be
all
praise
,
honour
and
dominion
,
for
euer
and
euer
.
AMEN
.
FINIS
.