AN
EXPOSITION
OF
THE
THIRD
Chapter
of
the
Epistle
of
St.
Paul
to
the
Philippians
.
PHILIP.
3.1
.
Finally
my
Brethren
,
rejoyce
in
the
Lord
.
THIS
Chapter
containes
a
general
Exhortation
to
severall
duties
:
In
this
Verse
you
have
the
manner
of
doing
them
,
all
must
bee
done
in
rejoycing
.
From
thence
he
proceeds
to
backe
other
particular
Exhortations
,
with
reasons
and
examples
of
himselfe
,
which
we
will
speake
of
particularly
when
we
come
at
them
.
Now
in
this
Verse
I
wil
speake
first
of
the
Compellation
,
Brethren
:
then
of
the
Exhortation
,
Rejoyce
:
and
lastly
of
the
Limitation
,
In
the
Lord
.
[
1
](A12184-e780-b)
1
The
Appellation
.
[
Brethren
.
]
By
this
loving
Compellation
hee
labours
to
enter
into
their
hearts
and
affections
;
well
knowing
,
That
exhortations
are
of
the
more
force
,
being
directed
to
those
that
are
perswaded
of
the
good
affection
of
the
speaker
.
If
exhortation
comes
from
the
pride
of
a
man
,
the
pride
of
man
in
the
hearers
will
beat
it
back
,
and
give
no
entertainment
thereunto
.
But
why
are
Christians
Brethren
?
First
,
they
have
the
same
beginning
of
life
from
the
same
Father
:
as
also
they
have
the
same
common
Brother
,
that
is
,
Christ
.
They
have
the
same
wombe
,
the
Church
;
the
same
food
,
the
Word
of
God
.
They
have
the
same
promises
:
they
are
all
heires
,
all
borne
to
an
Inheritance
.
Furthermore
,
the
word
Brother
is
a
word
of
equality
and
of
dignitiy
:
of
equality
,
though
in
personall
Callings
one
is
superior
to
other
,
yet
this
takes
not
away
the
common
Brotherhood
.
This
should
fill
up
the
vallies
of
mens
hearts
dejected
here
,
in
regard
of
their
meane
estates
;
as
also
pull
downe
the
mountaines
of
the
proud
hearts
of
men
,
lifted
up
through
these
outward
things
.
Kings
must
not
lift
up
themselves
in
disdaine
of
others
,
because
all
these
personall
respects
end
in
death
,
we
carry
them
not
to
Heaven
;
and
in
those
respects
that
we
agree
in
here
,
as
in
Grace
and
Goodnesse
,
we
shall
continue
united
for
ever
.
And
yet
must
we
honour
such
as
are
in
eminencie
,
and
acknowledge
them
as
men
worthy
of
all
respect
,
and
give
them
dignity
according
to
their
places
.
But
further
,
this
is
a
name
of
Dignitie
,
it
argues
that
we
are
not
basely
borne
,
that
we
are
sonnes
of
God
,
and
heires
of
Heaven
:
Christ
after
his
resurrection
,
the
first
terme
he
gives
his
Disciples
,
tell
my
Brethren
(
saith
he
)
I
go
to
my
Father
and
their
Father
.
This
word
is
also
a
word
of
love
,
and
therewith
the
Apostle
insinuates
the
affections
of
the
Philippians
.
Examine
therefore
thy
affections
towards
the
sonnes
of
God
.
If
we
love
and
respect
them
as
our
own
Brethren
,
good
is
our
estate
:
if
we
hate
them
,
our
estate
cannot
be
good
.
And
in
the
second
place
,
Let
not
this
word
be
appropriated
to
some
,
and
not
to
others
,
which
are
notwithstanding
of
the
same
number
.
For
one
brother
cannot
make
another
no
brother
:
for
it
is
one
and
the
same
Father
that
makes
Brethren
.
So
long
therefore
as
thou
seest
any
thing
of
Christ
in
any
,
breake
not
off
thy
affection
,
and
disdaine
not
the
name
of
brother
to
such
:
for
where
the
spirit
is
,
it
workes
in
us
a
resemblance
of
God
;
and
where
it
stamps
his
Image
,
it
makes
them
Brethren
.
[
Rejoyce
.
[
2
](A12184-e910-b)
2
Exhortation
.
]
It
is
not
only
an
affection
,
but
a
dutie
that
we
are
injoyned
.
Wherein
first
observe
,
It
is
a
Christians
dutie
to
rejoyce
.
It
is
commanded
here
:
Ministers
are
injoyned
to
speak
comfort
to
such
,
Isa.
40.
Comfort
yee
,
Comfort
yee
my
people
;
and
Christ
came
to
binde
up
the
broken
in
heart
,
and
the
Ministers
sent
to
shew
men
their
unrighteousnesse
.
Iob.
33.23
.
The
spirit
that
is
in
such
is
the
spirit
of
joy
:
and
therefore
joy
is
reckoned
as
a
fruit
of
the
spirit
Gal.
5.22
.
And
why
should
not
Christians
rejoyce
?
they
are
free
from
the
spirituall
Egypt
,
from
greatest
miseries
.
Nay
why
should
not
we
sing
as
the
Israelites
did
after
their
deliverance
?
our
enemies
,
and
deliverance
,
is
farre
greater
than
theirs
.
And
we
have
the
greatest
prerogatives
;
we
have
here
an
assured
hope
of
eternall
perfect
happinesse
hereafter
,
we
have
peace
with
God
.
Rom.
5.1
.
We
have
free
accesse
in
all
our
wants
to
the
throne
of
grace
,
and
wee
have
a
God
ready
to
heare
all
our
prayers
,
and
to
helpe
us
;
we
have
many
gift
,
already
received
,
Christ
is
already
given
us
,
we
are
in
a
state
of
regeneration
;
and
for
the
time
to
come
,
wee
have
promises
from
God
,
the
God
of
truth
,
that
nothing
shall
separate
us
from
Christ
:
surely
these
are
great
causes
of
joy
in
us
:
and
having
such
things
as
these
,
wee
dishonour
them
,
the
giver
of
them
,
and
our selves
,
and
our
profession
,
if
we
rejoyce
not
in
them
.
In
the
second
place
observe
,
That
it
belongs
only
to
Christians
to
rejoyce
.
Others
have
neither
cause
of
joy
,
nor
commandement
to
rejoyce
:
the
Ministers
and
Prophets
are
bidden
to
bid
such
howle
and
lament
,
to
shew
them
their
miserable
estate
.
And
indeed
what
ground
can
a
condemned
person
have
of
joy
?
for
the
wicked
,
till
they
have
remission
of
sins
,
they
are
in
a
damned
estate
,
and
though
they
will
snatch
this
to
themselves
,
and
say
that
they
are
sure
to
be
saved
,
yet
is
salvation
not
their
portion
.
They
joy
indeed
,
but
it
is
in
sinne
;
in
seeing
,
or
doing
evill
to
others
.
Or
if
sometimes
they
joy
in
the
Gospell
,
(
for
a
wicked
man
may
doe
so
)
it
is
but
a
forced
joy
:
and
much
like
hot
waters
to
a
cold
fit
of
an
Ague
,
it
brings
heate
,
and
expulses
cold
for
the
present
,
but
it
burnes
them
after
.
So
this
joy
seemes
to
comfort
them
now
,
but
when
triall
comes
it
failes
him
,
and
makes
him
more
disconsolate
to
see
himselfe
thus
beguiled
.
Fitter
it
were
for
such
to
bee
first
humbled
,
and
brought
to
the
sight
of
their
estate
,
than
to
administer
comfort
to
them
,
to
speake
peace
where
none
belongs
is
to
undoe
men
.
It
is
the
broken
that
must
be
healed
,
and
the
wearie
that
must
come
to
Christ
.
3
In
the
third
place
observe
,
[
3
](A12184-e1060-b)
3
Limitation
.
The
limitation
of
this
joy
;
it
must
be
in
the
Lord
;
That
is
,
in
Christ
,
who
in
the
new
Testament
is
often
called
Lord
,
and
he
is
our
Lord
:
First
by
gift
,
God
hath
given
us
all
to
Christ
.
Secondly
,
by
Conquest
,
he
hath
gotten
victory
of
Sathan
.
And
thirdly
by
marriage
.
And
therefore
we
may
well
call
him
Lord
,
and
rejoyce
in
him
,
because
he
is
our
Lord
:
for
by
him
we
come
to
conquer
all
our
enemies
,
by
him
wee
have
peace
,
Rom.
5.
he
makes
us
Kings
and
Priests
,
and
brings
us
to
heaven
.
Now
for
the
practise
of
this
dutie
of
rejoycing
in
the
Lord
,
that
we
may
be
incouraged
,
let
us
consider
how
it
is
a
meanes
not
onely
of
adherence
to
God
,
but
also
of
obedience
to
his
Lawes
.
1
Ioy
,
if
it
bee
sound
,
knits
us
firme
to
God
,
so
as
we
rest
contented
in
him
as
our
only
and
sufficient
joy
,
seeking
for
no
other
joy
in
any
other
thing
.
To
us
Christ
is
made
all
in
all
;
That
we
should
solace
our selves
in
his
fulnesse
,
which
if
we
truely
doe
,
we
will
count
all
other
things
as
despised
,
assuring
our selves
,
they
cannot
minister
,
or
adde
,
any
jote
of
sound
comfort
at
all
,
and
therefore
will
not
indure
any
thought
of
mixture
of
other
things
with
Christ
,
thereby
to
make
him
more
sufficient
and
compleate
for
our
joy
to
rest
on
.
Obedience
to
his
lawes
:
for
joy
stirres
up
chearfulnesse
to
every
duty
,
and
makes
all
duties
acceptable
to
God
and
man
:
for
the
want
hereof
many
are
dead
,
and
dull
in
good
duties
;
and
where
a
large
portion
of
this
joy
is
,
it
will
remove
all
lets
and
delayes
to
dutie
.
It
doth
not
only
inable
us
to
,
but
in
dutie
.
Cain
no
doubt
came
cheerfully
to
a
good
duty
,
to
sacrifice
:
but
for
want
of
this
cheerfull
,
and
joyfull
spirit
,
what
was
his
behaviour
in
the
performance
thereof
?
His
countenance
was
cast
downe
:
this
God
espies
sodainly
,
and
so
hee
doth
in
all
our
dull
performances
:
for
he
looks
things
should
be
done
cheerfully
,
and
reason
too
,
for
he
hath
left
us
a
treasure
of
excellent
promises
to
incourage
us
.
We
see
it
in
men
,
they
love
when
a
thing
is
done
cheerfully
,
they
know
it
betokens
love
in
the
partie
that
doth
it
:
and
can
we
then
thinke
it
strange
that
God
requires
it
.
Againe
,
if
we
can
fashion
our selves
to
this
dutie
,
God
hath
promised
to
increase
our
joy
more
abundantly
:
And
he
performed
it
to
Hezekiah
,
2.
Chron.
29.
end
.
He
will
give
delight
as
a
reward
to
him
that
delighteth
in
his
worke
.
And
therefore
we
ought
to
labour
to
bring
our selves
to
this
dutie
;
to
the
obtaining
of
which
,
observe
these
directions
.
First
,
Meanes
to
get
Ioy
.
consider
,
that
joy
comes
from
Faith
.
For
it
is
the
sense
of
our
reconciliation
with
Christ
,
that
makes
us
rejoyce
,
Rom
5.
and
1
Pet.
1.6
.
Now
therefore
whatsoever
strengthens
Faith
,
strengthens
also
our
joy
;
and
contrarily
what
weakens
the
one
,
must
of
necessitie
weaken
the
other
.
Furthermore
,
joy
comes
from
peace
.
Whatsoever
therefore
disturbs
our
peace
,
must
needs
disturbe
our
joy
.
Therefore
Sathan
to
despoile
us
of
our
joy
,
he
spoiles
our
faith
through
our
sinnes
,
and
by
them
he
weakens
our
hope
and
our
comfort
.
What
is
to
be
done
then
?
Surely
repaire
to
the
fountaine
of
health
,
the
well
of
joy
,
the
Word
of
God
,
Isa.
12.3
.
And
from
thence
must
we
draw
all
our
comfort
.
Use
therefore
the
ordinances
of
God
,
but
use
them
as
in
the
Lord
,
in
obedience
to
his
commandement
,
and
expect
the
issue
with
patience
.
Many
there
are
that
use
the
meanes
,
but
take
no
joy
at
all
in
them
:
why
?
they
doe
it
not
as
in
obedience
to
Gods
command
,
but
they
rest
in
the
deed
done
,
and
they
thinke
God
is
bound
to
give
them
joy
:
God
justly
denies
such
that
which
they
presume
of
.
In
the
second
place
;
Pray
that
your
joy
may
bee
full
.
See
this
in
most
of
Davids
Psalmes
,
at
the
first
he
complaines
for
the
want
of
Gods
presence
of
Gods
wrath
and
anger
,
but
comes
off
with
a
large
portion
of
comfort
▪
Depart
from
me
yee
wicked
,
for
the
Lord
hath
heard
my
prayer
,
Psal.
6.
In
the
use
of
all
meanes
therefore
joyne
prayer
:
pray
for
faith
,
for
hope
,
and
such
graces
as
may
bring
joy
.
Though
at
first
thou
findest
thy selfe
to
bee
cold
,
to
have
little
or
no
comfort
at
all
,
yet
give
not
over
,
thou
shalt
at
length
find
plentie
thereof
.
Remember
the
woman
of
Canaan
:
at
the
first
despised
and
called
dogge
,
but
what
did
her
constancy
gaine
?
A
gracious
answer
,
O
woman
,
great
is
thy
faith
,
bee
it
to
thee
as
thou
desirest
.
In
the
third
place
;
Remember
former
times
as
David
did
,
Psal.
77.6
.
hee
was
so
oppressed
,
his
sore
ranne
in
the
night
,
and
ceased
not
,
(
as
hee
saith
.
)
But
then
,
I
remembred
the
daies
of
old
,
&c.
Consider
thou
also
in
thy
deepest
affliction
,
times
were
once
when
thou
hadst
the
cleare
,
and
comfortable
light
of
Gods
spirit
present
with
thee
:
he
will
not
leave
thee
,
his
nature
is
unchangeable
,
&c.
In
the
fourth
place
:
Have
societie
with
the
Saints
,
and
keepe
company
with
those
that
are
good
,
and
as
the
two
Disciples
hearts
did
burne
when
they
talkt
with
Christ
;
so
verily
thou
shalt
finde
this
heate
of
comfort
,
by
little
and
little
to
increase
:
For
God
blesses
the
communion
of
Saints
,
and
such
as
are
discerning
Christians
,
can
tell
us
more
,
and
opportunely
bring
things
to
mind
which
thou
thy selfe
remembrest
not
,
and
can
informe
our
judgments
when
they
are
blinded
with
griefe
and
melancholly
.
Use
therefore
the
company
of
the
good
,
when
thou
findest
doubts
arise
,
and
make
thy
griefs
knowne
to
some
wise
and
judicious
Christian
,
for
the
divell
is
too
strong
for
any
one
alone
,
hee
will
prevaile
against
thee
,
thou
wilt
be
too
weake
too
wrestle
with
him
hand
to
hand
.
It
is
no
wonder
therefore
that
Melancholy
persons
are
so
destitute
of
comfort
.
Q.
It
will
be
asked
:
May
we
not
rejoyce
in
friends
societie
,
deliverance
from
dangers
,
and
the
like
good
things
of
this
world
?
A.
I
answer
yes
:
and
yet
joy
in
the
Lord
also
,
for
when
as
whatsoever
we
have
,
we
receive
it
as
a
token
of
Gods
particular
love
to
us
in
Christ
who
both
gives
us
our
daily
bread
,
and
the
word
of
life
;
comforts
both
heavenly
and
earthly
,
These
outward
things
then
,
I
say
,
doe
strengthen
the
faith
of
a
Christian
,
and
thereby
our
joy
is
strengthened
:
wherefore
wee
may
thus
joy
in
them
,
nay
it
is
our
duty
to
do
it
.
The
wicked
they
indeed
receive
them
,
but
onely
as
from
Gods
care
of
the
generall
good
of
the
world
,
or
race
of
mankinde
:
And
therefore
can
take
no
joy
truely
from
them
as
the
child
of
God
doth
:
who
in
the
right
use
of
them
,
first
rejoyceth
that
he
is
the
child
of
God
,
and
is
reconciled
to
him
in
Christ
,
that
Christ
is
his
;
and
then
that
he
having
the
field
,
hath
also
the
pearle
;
all
blessings
belonging
to
this
life
and
a
better
are
in
Christ
made
his
,
and
he
so
rejoyces
in
them
,
as
he
referres
the
comfort
,
and
strength
that
he
receiveth
from
them
to
the
honour
of
God
.
Gods
children
receiving
good
things
from
him
,
are
threatned
for
not
rejoycing
in
them
,
Deut.
28.47
.
in
the
45.
verse
he
saith
:
The
curses
shall
be
upon
thee
,
for
that
thou
servest
not
the
Lord
thy
God
,
with
joyfulnesse
,
and
gladnesse
of
heart
,
for
the
abundance
of
all
things
.
And
it
is
expresly
commanded
,
Deut.
26.11
.
Thou
shalt
rejoyce
in
everie
good
thing
,
which
the
Lord
thy
God
hath
given
thee
,
and
thine
house
.
Q.
But
it
may
be
questioned
.
Why
(
if
this
be
true
)
are
Gods
children
so
disconsolate
,
none
are
so
much
troubled
in
conscience
,
as
they
?
2
They
either
doe
not
know
themselves
,
or
if
they
doe
,
because
they
glorifie
not
God
,
nor
adorne
their
profession
,
God
justly
suffers
his
joy
to
be
hid
,
by
●iding
the
comfortable
presence
of
his
spirit
.
3
Gods
childrens
joy
,
though
it
be
great
,
yet
is
not
discerned
of
the
world
,
it
is
a
hidden
joy
:
the
feast
is
kept
in
the
conscience
,
it
is
not
seene
of
the
world
,
which
discernes
all
things
carnally
:
carnall
joy
is
alwayes
outward
,
and
easie
to
expresse
.
4
While
Gods
children
live
here
,
they
have
ever
a
mixture
of
the
two
affections
of
joy
,
and
griefe
,
to
temper
one
another
:
for
fulnesse
of
joy
is
onely
in
Heaven
,
this
life
will
not
indure
perfect
joy
,
but
ever
when
there
is
cause
given
of
joy
,
we
have
something
to
humble
us
;
and
to
keepe
us
from
being
exalted
above
measure
.
As
Paul
had
some
base
temptation
,
which
he
cals
the
pricke
of
the
flesh
,
who
therefore
bids
us
to
feare
and
tremble
,
that
we
lose
not
the
sense
of
Gods
spirit
,
by
the
prevailing
of
our
corruptions
.
But
it
will
be
objected
,
I
answer
,
Let
him
also
compare
all
discomforts
that
can
come
with
this
ioy
in
the
Lord
:
and
hee
shall
finde
that
it
countervailes
a
world
of
sorrow
:
this
has
no
end
,
they
are
momentany
,
they
last
but
for
a
night
;
this
is
in
the
Lord
,
in
whom
is
fulnesse
of
ioy
.
This
made
the
Saints
of
God
so
resolute
,
that
they
set
light
by
all
afflictions
whatsoever
:
and
therefore
in
their
greatest
afflictions
they
have
the
sweetest
ioy
and
greatest
comforts
.
And
let
him
also
consider
,
that
by
this
he
avoides
the
reproach
of
religion
,
and
shewes
the
force
,
and
efficacie
thereof
to
be
such
,
as
is
formerly
declared
.
And
let
him
take
heed
of
the
hinderances
of
this
joy
.
As
first
of
all
;
of
sinne
committed
and
not
repented
:
let
him
repent
betimes
,
else
it
keeps
a
man
dead
,
and
dull
,
and
backward
:
so
long
as
this
Achan
is
unfound
,
it
will
keep
him
in
discomfort
.
Let
him
take
heed
of
secret
purposes
either
to
sinne
,
or
to
favour
himselfe
in
any
one
sinne
(
how
small
soever
)
for
time
to
come
.
This
will
robbe
him
utterly
of
comfort
,
for
joy
cannot
lodge
in
such
a
heart
.
If
I
regard
iniquitie
in
my
heart
the
Lord
will
not
heare
me
,
(
saith
David
Psal.
66.
)
Furthermore
,
let
him
take
heed
of
negligence
in
good
duties
.
For
it
is
not
enough
to
doe
them
,
but
he
ought
to
stirre
up
the
graces
of
God
in
him
,
to
doe
them
thorowly
;
and
he
must
strive
against
his
corruptions
.
For
Christians
have
never
so
much
joy
,
as
when
they
have
laboured
with
their
endeavours
to
overcome
their
imperfections
in
good
actions
.
Lastly
,
let
him
take
heed
of
casting
himselfe
into
dull
or
dead
acquaintance
.
It
is
true
,
we
cannot
avoid
conversing
with
them
,
but
we
must
have
no
secret
and
inward
acquaintance
but
with
the
best
:
a
companion
of
fooles
shall
be
beaten
,
and
the
wise
with
the
wise
will
learne
wisedome
.
We
are
all
travellers
to
Heaven
;
let
us
therefore
chuse
such
company
,
as
may
(
as
it
were
)
be
a
chariot
to
carry
us
thither
,
with
their
good
example
and
discourses
:
And
with
the
Prophet
David
,
thinke
it
a
great
griefe
when
we
have
not
such
society
as
may
doe
us
good
.
Woe
is
me
that
I
am
constrained
to
dwell
in
the
tents
of
Meshech
.
And
therefore
if
heretofore
any
of
us
,
have
beene
faulty
,
let
us
take
warning
of
this
hereafter
.
VERS.
1.
To
write
the
same
things
to
you
,
to
me
indeed
is
not
greevous
,
but
for
you
it
is
safe
.
ALthough
the
Apostle
had
formerly
bidden
them
to
rejoyce
,
in
the
former
chapter
,
18.
and
28.
verses
;
Yet
notwithstanding
he
bids
them
rejoyce
againe
,
saying
;
that
it
is
safe
for
them
to
heare
the
same
thing●
often
,
and
it
is
not
grievous
to
him
,
to
write
the
same
things
twice
.
Besides
,
he
doth
also
bid
them
,
to
beware
of
such
as
may
hinder
their
joy
,
as
Dogges
,
and
those
of
the
Concision
.
Preventing
thereby
secret
objections
,
which
they
might
make
against
repeating
the
same
things
.
Whence
we
may
in
generall
observe
,
The
wisedome
of
the
Word
and
spirit
of
God
,
to
know
secret
objections
that
might
bee
made
,
and
to
prevent
them
;
turning
away
thereby
whatsoever
might
hinder
the
force
of
the
Word
.
And
in
the
second
place
,
it
teaches
us
;
That
it
is
the
dutie
of
those
,
to
know
the
secret
dispositions
of
those
they
deale
withall
.
For
when
their
mindes
are
not
quieted
or
cleered
from
doubts
and
hindrances
,
they
are
not
fit
to
entertaine
any
good
counsell
at
all
.
And
Thirdly
,
our
disposition
by
nature
,
to
count
repetition
of
the
same
things
to
bee
tedious
and
irksome
.
For
since
the
fall
of
man
,
we
wander
in
our
thoughts
,
affections
,
and
intentions
,
and
it
is
a
part
of
our
losse
to
lose
our
constancie
,
and
setled
disposition
.
Wherefore
we
find
it
noted
of
the
Israelites
,
that
they
were
weary
of
one
kinde
of
food
,
although
it
is
called
Angels
food
.
In
the
fourth
place
(
which
I
intend
more
to
stand
upon
)
observe
with
me
,
dwelling
on
the
same
things
is
necessarie
,
even
for
the
best
Christians
.
And
the
reasons
are
First
,
Because
truth
is
supernaturall
,
and
our
mindes
are
carnall
,
and
that
which
must
change
these
our
mindes
must
be
assiduous
,
or
else
our
mindes
will
〈◊〉
into
their
first
estate
.
Wee
are
naturally
changeable
,
and
therefore
had
ne●d
to
have
the
truth
(
as
at
the
first
to
change
us
,
)
even
so
to
be
continually
presented
to
our
soules
,
to
keep
us
perpetually
in
this
spirituall
change
.
And
a
Because
we
often
regard
not
the
truth
at
the
first
,
second
,
or
third
time
urged
,
and
taught
unto
us
.
Wherefore
Iob.
33.14
.
It
is
said
,
God
speaketh
once
or
twice
,
yet
man
perceives
not
.
Therefore
,
if
the
caution
and
point
be
necessary
,
the
repetition
must
needs
be
necessarie
also
.
There
is
such
a
breadth
,
and
depth
in
the
points
delivered
out
of
the
Word
of
God
,
that
although
wee
heare
often
the
same
thing
,
yet
we
never
come
to
understand
the
full
extent
of
them
.
Our
soules
are
narrow
,
wee
cannot
at
the
first
so
soundly
,
and
deeply
consider
of
them
,
neither
can
wee
understand
so
many
particulars
as
otherwise
we
should
:
for
in
every
Christian
truth
there
is
milke
for
children
,
and
strong
meate
which
requires
digestion
,
and
likewise
repetition
.
A
fourth
reason
may
be
,
Because
our
corruptions
daily
increase
and
grow
upon
us
,
and
varietie
of
occasion
and
worldly
businesse
(
being
naturall
to
us
,
and
therefore
more
delightfull
)
are
too
powerfull
,
and
doe
thrust
out
the
consideration
of
divine
truths
which
are
commonly
against
the
haire
.
And
wee
cannot
have
varietie
of
two
things
in
our
mindes
at
the
same
time
in
strength
.
Whence
it
comes
to
passe
that
the
better
is
ever
more
subject
to
bee
thrust
out
:
and
therefore
had
need
to
bee
hammered
in
with
often
repetition
,
and
insisting
upon
againe
and
againe
.
A
fifth
Reason
may
be
,
we
worke
as
wee
understand
,
weakly
,
or
strongly
.
When
we
worke
well
,
we
must
have
things
present
,
strongly
in
the
understanding
;
as
when
we
tell
men
of
Gods
justice
,
omnipresence
,
of
the
day
of
judgement
,
of
death
and
the
like
:
the
lively
,
and
present
remembrance
of
these
things
,
keeps
the
minde
of
man
so
in
frame
,
as
it
cannot
will
any
evill
,
no
more
than
a
lewd
person
will
offend
in
the
presence
of
the
Iudge
.
And
this
lively
remembrance
of
things
,
is
wrought
chiefly
by
repetition
,
and
often
inforcing
the
same
things
;
and
it
makes
the
minde
to
be
wholly
taken
up
therewith
.
And
therefore
it
is
a
good
way
when
we
would
doe
any
good
action
well
,
to
be
taken
up
with
reading
,
or
hearing
of
good
,
by
way
of
preparation
thereunto
.
And
the
want
of
the
presence
of
good
things
in
our
minde
,
layes
us
open
,
and
makes
us
fit
for
all
companies
and
occasions
of
sinne
.
In
the
sixt
and
last
place
:
Our
memories
are
very
weake
to
remember
,
and
to
reteine
any
thing
that
is
good
.
Since
the
fall
,
they
are
broken
,
and
good
things
sinke
through
them
,
as
water
through
a
sieve
,
and
therefore
hath
great
need
of
remembrancers
.
And
after
this
manner
hath
God
dealt
with
man
:
as
in
the
promise
of
the
blessed
seed
;
how
often
is
it
reiterated
,
and
typified
:
and
to
Abraham
is
it
renewed
seven
times
.
So
God
to
David
,
often
renewed
his
promise
concerning
the
Kingdome
:
as
also
,
the
promise
concerning
the
deliverance
of
the
people
of
Israel
from
captivitie
,
in
Esay
is
often
repeated
.
This
also
did
Christ
the
great
Doctour
of
his
Church
in
his
Parables
,
in
one
Chapter
argueth
one
principall
metter
with
foure
Parables
one
after
another
,
although
with
some
varietie
;
teaching
Ministers
thereby
,
to
doe
the
like
to
avoid
tediousnesse
.
Repetition
in
Scripture
serves
to
divers
ends
.
Sometimes
for
the
stronger
averring
of
the
certaintie
thereof
.
Wherefore
it
was
,
that
Pharoahs
dreame
was
doubled
:
Sometime
for
Emphasis
sake
,
as
Christ
did
often
,
Amen
,
Amen
:
and
in
dying
,
thou
shalt
die
,
and
the
like
phrases
.
But
the
maine
end
is
,
to
stirre
up
us
and
our
affections
,
and
to
keepe
them
in
life
and
action
when
they
are
stirred
up
.
Therefore
,
2
Pet.
1.12
.
Because
they
knew
they
could
not
bee
over-sure
of
salvation
,
nor
grow
too
much
in
grace
:
he
sayes
,
so
long
as
he
lives
hee
will
put
them
in
minde
of
such
things
.
Let
it
not
therefore
bee
grievous
to
Ministers
to
doe
what
is
for
the
safetie
of
Gods
children
.
They
must
doe
it
till
they
see
practise
come
to
perfection
,
and
they
must
cast
,
and
cast
again
;
Peter
hee
cast
often
and
got
nothing
,
yet
at
Christs
word
hee
cast
againe
.
So
must
Ministers
:
God
that
blesseth
not
every
cast
,
may
blesse
the
last
cast
to
the
catching
of
many
,
and
therefore
a
Minister
had
need
of
a
father-like
affection
to
his
hearers
,
as
St.
Paul
had
,
2
Thes.
2.11
.
A
second
use
,
If
we
heare
the
same
things
repeated
,
heare
them
as
an
impression
:
which
may
carry
force
,
and
work
upon
our
hearts
more
strongly
than
before
:
and
know
that
God
may
worke
on
us
,
by
one
meanes
,
at
one
time
,
which
he
did
not
at
another
:
as
a
dart
pierces
deeper
,
being
cast
by
one
,
than
by
another
.
And
therefore
,
Let
us
not
be
weary
of
attendance
on
Gods
ordinances
,
for
our
corruptions
daily
increase
,
as
our
age
doth
;
our
minding
of
things
is
but
slight
,
and
our
memory
very
brittle
.
And
we
must
know
that
the
word
teaches
doing
,
and
practising
,
as
well
as
knowing
.
And
therefore
to
conceive
a
necessitie
of
a
continuall
Ministrie
to
perfect
a
Church
as
well
as
to
begin
it
.
The
Sacraments
are
necessary
:
receive
them
often
,
the
Primitive
Church
had
them
every
Lords
day
.
Till
we
come
to
the
holy
Land
of
that
heavenly
Canaan
,
let
us
submit
our selves
to
this
Manna
.
It
is
Angels
food
,
and
they
desire
to
looke
into
these
mysteries
.
And
therefore
,
take
heed
of
fulnesse
,
or
loathing
;
for
when
we
come
to
that
passe
that
we
must
have
Novum
,
or
Nihil
,
God
takes
away
this
Manna
thus
loathed
.
Thus
did
he
with
the
Greeke
Churches
,
VERS.
2.
Beware
of
Dogges
.
IN
this
generall
exhortation
,
Consider
first
the
persons
to
whom
it
is
directed
;
common
Christians
,
They
must
beware
of
false
Teachers
.
Is
it
so
?
Then
surely
they
ought
to
take
notice
of
them
,
and
to
know
them
,
and
therefore
they
ought
to
have
rules
to
discerne
them
by
.
Christs
sheepe
they
discerne
between
a
wolfe
,
and
a
shepherd
,
Ioh.
10.45
.
His
sheepe
discerne
an
Heretike
,
or
false-teacher
,
from
those
that
are
true
shepherds
in
the
maine
points
of
Christian
Religion
,
and
therefore
,
1
Ioh.
4.1
.
to
try
the
spirits
:
and
the
Apostle
,
1
Thes.
5.21
.
bids
them
prove
all
things
,
and
hold
fast
the
good
:
if
they
were
then
all
of
them
bound
to
try
,
and
prove
,
they
were
no
doubt
bound
to
know
the
rules
,
by
which
they
were
to
try
,
which
rules
are
only
laid
downe
in
the
word
of
God
.
But
some
Popish
heart
may
aske
:
How
common
people
should
know
the
Word
,
to
be
the
word
of
God
?
For
answer
,
How
they
know
the
Popes
Canons
,
or
any
Booke
of
his
Constitutions
to
be
the
Popes
?
they
will
say
,
their
teachers
brings
them
in
the
Popes
name
,
and
they
beleeve
their
teachers
.
So
say
wee
,
We
beleeve
our
Teachers
and
Ministers
,
who
tell
us
this
is
the
Word
of
God
.
wee
make
every
one
a
Iudge
.
I
answer
,
[
I
](A12184-e3030-b)
I
Of
Discretion
.
to
say
,
my
Teacher
did
mislead
me
.
No
,
both
the
leader
and
he
that
is
led
,
if
they
be
blind
,
shall
fall
into
the
ditch
,
Matth.
15.
Then
there
is
a
second
kinde
of
judging
,
[
II
](A12184-e3050-b)
II
Of
Directi●n
.
which
is
by
way
of
direction
,
this
is
required
principally
in
the
Pastor
,
to
direct
his
flocke
.
And
there
is
a
third
kinde
,
that
is
of
jurisdiction
;
[
III
](A12184-e3060-b)
III
Of
Jurisdiction
this
belongs
to
the
Church
and
the
Magistrate
:
yet
every
one
must
have
a
judgment
to
discern
the
good
from
the
bad
.
For
hee
that
knowes
not
his
Masters
will
shall
be
beaten
.
In
the
second
place
:
Not
onely
the
young
ordinary
Christians
but
euen
the
best
setled
Christians
had
need
to
beware
also
.
The
Philippians
were
a
Church
established
in
the
truth
:
Eve
was
seduced
,
being
in
her
innocent
estate
▪
but
I
need
not
stand
on
this
at
this
time
.
I
proceed
;
To
the
dutie
:
which
is
to
beware
.
Which
word
signifies
;
First
,
to
discerne
of
,
then
to
avoid
:
and
because
those
that
are
aware
of
evill
,
by
nature
will
avoid
it
.
therfore
beware
,
here
intends
both
discerning
and
avoiding
of
evil
.
For
the
Church
of
God
in
this
world
is
ever
subject
to
danger
,
and
God
suffers
it
to
be
so
:
First
,
to
try
who
be
true
,
and
who
false
.
And
secondly
,
to
try
them
that
are
good
,
and
to
be
as
an
evidence
to
them
of
their
owne
estates
,
so
as
where
such
triall
,
and
danger
is
,
it
is
true
,
ingeniosum
est
esse
Christianum
.
But
concerning
the
words
:
Dogges
,
Concision
,
Evill
workers
,
they
all
signifie
the
same
thing
,
and
he
repeats
the
word
beware
,
thrice
:
to
shew
the
necessitie
thereof
,
take
heed
of
them
that
urge
workes
of
the
law
with
Doctrines
of
faith
,
especially
of
Pastors
.
Nay
take
heed
of
these
(
for
so
the
word
in
the
originall
is
)
these
Dogges
.
By
Concision
,
he
meanes
those
that
urged
Circumcision
,
when
it
was
out
of
date
,
and
when
it
was
dangerous
to
be
admitted
of
;
But
observe
the
terme
,
the
Holy
Ghost
calls
these
Dogges
,
a
strange
terme
,
and
such
an
one
as
I
should
not
have
dared
to
have
given
them
,
had
not
the
holy
Spirit
led
the
way
thereunto
:
and
therefore
since
it
is
so
,
let
us
not
be
more
modest
than
he
is
;
but
boldly
affirme
,
that
wicked
men
are
Dogges
.
Dogges
.
Matth.
15.26
.
It
s
not
meet
to
take
the
childrens
bread
and
to
cast
it
to
Dogges
.
Of
this
number
are
all
Turkes
,
and
Iewes
,
who
were
Filii
,
Children
,
but
are
Canes
,
Dogges
.
We
were
Canes
,
bu●
now
through
Gods
mercy
are
come
to
be
Filii
.
All
therefore
,
that
are
without
the
Church
are
Dogges
.
But
there
are
also
Dogges
within
the
Church
,
and
therefore
the
Philippians
were
bidden
beware
of
them
,
which
St.
Paul
needed
not
to
have
done
,
if
they
had
not
beene
troubled
with
them
.
And
those
Dogges
he
describes
,
in
that
they
joyne
workes
of
the
law
,
and
Christ
together
,
in
matter
of
salvation
;
these
are
in
St.
Pauls
esteeme
Dogges
.
And
the
reason
hereof
,
may
be
grounded
on
Gods
esteeme
,
on
their
behaviour
towards
other
men
,
and
in
regard
of
themselves
.
For
Gods
esteeme
,
we
may
see
it
in
Esay
66.3
.
he
detests
them
as
dogges
.
For
their
behaviour
towards
men
,
whom
they
goe
about
to
seduce
,
they
fawne
on
them
,
and
use
all
manner
of
inticing
,
flattering
,
and
false
alluring
words
,
Rom.
16.18
.
See
the
picture
of
a
Iesuited
Papist
,
a
pleasing
,
humane
,
fawning
nature
,
they
creepe
into
houses
,
and
when
these
dogges
cannot
prevaile
by
flatterie
,
then
they
snarle
,
and
barke
against
them
,
by
false
calumnies
,
and
slanders
,
and
railings
,
and
bitter
scoffes
,
and
the
like
;
and
this
they
doe
when
they
cannot
bite
.
But
having
gotten
power
in
their
hand
,
they
persecute
with
fire
and
sword
,
and
the
most
exquisite
torments
that
they
can
devise
.
In
regard
of
themselves
also
they
are
Dogges
,
rotten
in
nature
,
corrupt
in
life
,
filthie
in
their
owne
Courts
:
devouring
their
owne
vomit
,
and
God
justly
punishing
them
,
by
suffering
of
them
to
heape
up
wrath
in
store
,
2
Pet.
2.22
.
and
to
returne
with
the
sow
that
was
washed
,
to
wallow
in
the
mire
of
corrupt
courses
.
Hence
wee
may
observe
,
and
see
,
what
a
man
is
now
brought
to
by
sinne
:
he
that
would
be
like
to
God
,
is
justly
compared
to
the
beasts
that
perish
.
Now
all
by
nature
are
no
better
than
dogges
,
who
are
all
for
their
bellies
,
for
present
contentments
,
an
envious
and
currish
disposition
against
any
that
shall
indeavour
to
crosse
them
in
their
unlawfull
lusts
:
and
that
rule
of
reason
which
should
over-rule
him
,
and
amend
him
,
he
so
abuses
it
,
as
thereby
he
is
made
more
like
a
Divell
than
a
Dogge
.
Would
wee
be
then
changed
,
let
us
attend
on
that
word
,
that
is
able
of
Lions
to
make
Lambes
,
it
can
cleanse
us
throughout
.
Ioh.
15.3
.
It
sanctifies
and
alters
us
.
Morall
precepts
may
restraine
and
alter
outward
practises
;
the
Word
that
alters
the
condition
and
nature
of
men
,
it
is
the
word
of
him
that
workes
all
with
his
spirit
.
And
therefore
take
heed
of
them
,
and
deale
not
more
with
them
than
thou
must
needs
.
They
will
fawne
,
they
will
not
be
dogged
at
the
first
,
but
till
Religion
altereth
him
,
assuredly
hee
hath
a
currish
nature
.
But
to
proceed
.
Hee
saith
not
onely
,
beware
of
Dogges
in
generall
;
But
beware
of
these
Dogges
,
of
the
Concision
,
and
these
also
ought
we
to
beware
of
,
for
there
is
a
perpetuall
l●t●er
of
them
:
though
those
that
the
Apostle
spake
of
are
gone
,
yet
the
same
spirit
is
now
a
dayes
in
many
;
fawners
they
are
,
and
flatterers
,
yet
doe
they
barke
at
Protestants
:
and
of
this
sort
are
our
Iesuited
Papists
and
Seminaries
.
Our
Fathers
were
troubled
with
them
:
let
these
take
heed
,
for
were
these
men
dogges
that
presse
Circumcision
with
Christ
;
and
shall
not
such
be
also
,
that
presse
merits
with
Christ
,
Saints
with
Christ
,
and
equall
traditions
with
the
Word
of
God
.
The
dogges
in
St.
Pauls
time
,
had
some
excuse
:
Circumcision
they
urged
,
but
it
was
first
founded
by
God
;
but
these
men
out
of
their
owne
braine
endeavour
to
establish
fancies
:
and
where
they
cannot
prevaile
by
conference
,
they
by
scattering
of
Bookes
seeke
to
accomplish
their
intents
.
Magistrates
therefore
in
their
place
ought
to
looke
to
them
,
and
every
private
person
looke
to
their
owne
salvation
.
We
ought
also
to
take
heed
of
Neuters
,
such
as
are
,
or
would
be
mediatours
,
and
will
be
of
every
Religion
,
or
rather
of
none
,
who
jumble
Religions
,
mixing
truth
and
falshood
,
light
and
darknesse
together
.
But
hee
that
made
distinction
between
the
seed
of
the
woman
,
and
the
seed
of
the
serpent
,
made
also
eternall
distinction
betweene
Religion
and
irreligion
:
though
Iudas
thought
he
might
keepe
faire
quarter
with
the
Pharisees
and
his
master
,
yet
his
fawning
kisse
could
not
keepe
him
,
but
desperation
overtooke
him
.
So
these
Neuters
,
let
them
fawn
never
so
much
,
let
them
halt
betweene
two
opinions
never
so
long
,
they
shall
at
length
know
that
they
have
betrayed
their
Religion
,
&
desperation
shall
at
length
assuredly
overtake
them
,
as
it
overtook
Spira
.
Take
heed
of
them
,
there
hath
beene
a
continuall
brood
of
them
in
the
Emperours
time
:
the
Iewes
had
some
liberty
granted
to
them
,
because
their
ceremonies
carried
a
shew
of
a
reverend
antiquitie
.
The
Christians
they
were
Ludibrium
humani
generis
,
there
were
even
then
(
as
St.
Paul
found
)
such
Christians
,
as
finding
they
were
scorned
,
because
they
would
be
scorned
of
neither
,
took
part
with
either
.
great
matter
doe
you
make
of
this
?
is
it
not
policy
,
and
wisedome
for
us
thus
to
avoid
reproach
,
and
to
get
the
good
will
of
all
?
Remember
what
●hrist
saies
,
he
that
denies
me
before
men
,
I
will
deny
him
before
my
Father
.
True
say
they
,
I
yet
may
inwardly
be
sound
in
my
heart
,
I
may
honour
Christ
,
though
outwardly
,
I
may
please
others
.
What
place
is
left
for
profession
?
with
the
mouth
man
confesses
to
salvation
,
and
such
as
are
ashamed
to
confesse
Christ
before
men
,
Christ
may
justly
denie
to
acknowledge
them
in
that
fearfull
day
of
judgement
.
For
shall
we
try
all
things
to
be
sure
of
our
temporall
estate
?
and
shall
not
we
much
more
seeke
to
assure
our
spirituall
and
eternall
estate
unto
us
?
God
forbid
.
In
the
next
place
,
Let
us
not
be
discouraged
,
or
hindered
in
a
good
course
,
though
these
dogges
barke
never
so
much
;
yet
they
are
but
like
the
dogges
who
barke
against
the
Moone
;
though
we
meet
with
many
changes
,
let
us
keep
our
course
still
constantly
,
without
turning
aside
.
For
thou
must
looke
to
be
barked
at
before
hand
;
thou
art
,
or
shouldst
be
a
stranger
to
this
world
,
and
then
assuredly
the
Dogges
will
take
notice
of
thee
.
And
comfort
thy selfe
,
thou
shalt
be
admitted
into
thine
own
Country
,
when
these
Dogges
shall
be
kept
out
;
as
it
is
in
the
last
of
the
Revelations
.
VERS.
2.
Beware
of
Evill
workers
.
BEware
of
such
,
as
in
generall
were
bad
,
and
in
this
particular
especially
,
they
were
evill
workers
,
thereby
seducing
men
from
Christ
.
Seducers
therefore
are
evill
workers
,
and
Magistrates
ought
to
looke
to
them
.
They
are
the
keepers
of
the
two
Tables
,
and
are
to
looke
to
the
soules
of
men
,
as
well
as
to
their
bodies
.
Let
also
private
men
looke
to
themselves
,
lest
they
be
seduced
by
them
.
Neither
is
it
likely
,
that
these
were
onely
seducers
by
false
doctrine
,
but
were
also
ill
men
and
wicked
livers
:
for
God
justly
gives
such
up
to
wickednesse
in
life
,
that
are
seduced
in
judgment
.
And
thus
dealt
he
with
the
Scribes
and
Pharises
,
Doe
not
after
their
workes
,
(
saith
Christ
)
Some
thinke
,
if
they
so
live
as
none
can
lay
any
grosse
sinne
to
their
charge
,
they
are
good
enough
,
it
s
no
matter
what
the
heart
is
,
how
ignorant
,
how
dark
,
God
wil
beare
with
them
.
Alas
poor
ignorant
men
,
is
not
the
understanding
Gods
,
as
well
as
the
outward
parts
?
Thou
shalt
love
the
Lord
thy
God
with
all
thy
minde
:
the
understanding
is
(
sponsa
veritatis
.
)
And
know
,
God
lookes
to
purity
of
judgement
;
he
cannot
indure
his
children
should
be
ignorant
,
for
it
is
a
dishonour
to
God
for
his
children
to
conceit
of
things
(
in
Religion
especially
)
otherwise
than
is
fitting
,
yea
otherwise
than
they
are
.
VERS.
2.
Beware
of
the
Concision
.
THat
is
(
as
I
formerly
said
)
Circumcision
;
Called
here
by
the
name
of
Concision
,
because
it
tended
to
cut
&
make
a
division
and
s●ct
in
the
Church
,
with
a
naturall
and
proper
elegance
,
not
affected
,
describing
,
and
naming
it
by
the
effect
.
Its
Gods
use
to
call
things
from
the
event
and
effect
of
them
.
Why
will
you
perish
?
That
is
,
why
will
you
doe
those
things
that
will
lead
you
to
destruction
?
the
end
of
them
is
death
,
and
those
that
neglect
wisedome
hate
themselves
.
As
it
was
also
said
to
the
Iewes
,
that
neglected
the
Gospell
;
they
judged
themselves
unworthy
of
salvation
,
because
in
effect
,
they
hated
themselves
,
and
deprived
themselves
of
salvation
.
Circumcision
formerly
had
beene
an
honourable
Ceremonie
,
serving
for
a
partition
between
Iew
and
Gentile
;
and
for
a
seale
of
the
Covenant
of
grace
;
but
the
Ceremonie
was
to
cease
,
it
not
having
a
continuall
promise
,
it
was
to
last
till
Christ
came
,
&
when
he
died
,
it
,
and
all
other
died
also
.
St.
Paul
,
and
Christ
,
and
Timothy
,
were
circumcised
;
but
after
the
time
came
that
Christ
had
broken
downe
the
partition
wall
by
his
suffering
,
they
did
not
only
die
;
but
were
also
deadly
to
all
such
as
would
maintaine
the
observancie
of
them
:
the
use
of
them
was
prejudiciall
to
Christs
honour
,
and
therefore
Paul
bids
us
beware
of
them
.
And
now
adayes
,
this
instruction
by
proportion
is
of
good
use
.
For
are
there
not
those
that
teach
Concision
?
and
that
urge
merits
,
as
the
Papists
doe
?
take
heed
of
them
,
they
say
wee
are
the
Concision
,
we
have
cut
our selves
from
the
true
mother
Church
of
Rome
.
I
answer
,
We
have
suffered
a
Concision
,
we
have
made
none
.
And
again
,
we
acknowledge
we
have
separated
from
these
Romans
,
not
from
those
that
were
in
Pauls
time
,
it
s
they
that
have
made
a
Concision
,
and
cut
themselves
from
the
mother
Church
.
But
to
passe
from
these
,
we
have
a
Concision
among
us
;
and
that
in
a
contrary
extreame
,
that
thinke
every
Ceremonie
,
and
thing
that
suits
not
with
their
opinion
,
to
be
Antichristian
and
Concision
.
Not
considering
,
that
there
be
many
things
urged
,
as
fitting
for
order
,
being
no
parts
of
Gods
worship
;
yet
even
for
these
things
,
they
make
a
Concision
,
cutting
themselves
off
from
our
Church
,
and
unchurching
us
:
It
s
dangerous
for
such
;
for
when
the
member
is
cut
from
the
body
,
it
must
necessarily
die
,
and
how
can
we
receive
grace
from
Christ
as
our
head
,
but
by
union
of
our selves
to
the
bodie
,
whereof
Christ
is
the
head
.
It
must
be
our
dutie
to
beware
of
all
manner
of
seducers
,
First
,
get
fundamentall
truthes
into
our
hearts
,
affect
and
love
truth
:
for
want
hereof
the
Easterne
Churches
were
given
up
to
Mahomet
,
and
Antichrist
ruled
over
many
in
these
Westerne
Churches
,
because
they
loved
not
the
truth
.
2.
Thes.
2.10
.
For
none
are
seduced
that
are
not
cold
in
love
.
Secondly
,
let
us
labour
to
practice
that
wee
know
,
and
God
will
give
us
a
fuller
measure
of
knowledge
,
whereby
we
shall
learn
to
finde
and
know
seducers
.
Ioh.
7.17
-
If
any
man
will
doe
his
will
,
he
shall
know
.
Thirdly
,
to
God
for
wisedome
to
discern
of
Schismes
and
Heresies
,
and
ill
disposed
persons
:
God
hath
promised
us
any
thing
that
is
necessary
for
our
strengthening
and
bringing
us
to
Heaven
,
God
will
not
deny
us
so
necessary
an
aide
as
this
is
.
Fourthly
,
What
man
is
he
that
feareth
the
Lord
?
him
shall
he
teach
in
the
way
he
shall
chuse
.
And
those
things
are
we
duly
to
observe
,
the
rather
because
we
shall
ever
finde
seducers
,
it
will
ever
be
a
hard
matter
for
men
to
finde
the
way
to
Heaven
.
And
though
the
doctrine
and
profession
of
Religion
,
be
not
ever
in
all
places
opposed
,
yet
shall
we
ever
finde
the
practisers
thereof
maligned
:
As
it
is
in
these
dayes
,
where
none
are
accounted
of
to
be
Protestants
,
that
are
not
loose
libertines
,
and
thus
instead
of
Concision
from
Religion
,
they
joyne
that
with
it
which
is
quite
contrary
to
the
power
thereof
.
Beware
also
of
such
;
for
their
courses
of
life
are
as
pernicious
,
as
fundamentall
errors
,
for
none
shall
be
saved
for
his
knowledge
.
VERS.
3.
For
wee
are
the
Circumcision
.
IN
these
words
,
and
those
that
follow
,
our
Apostle
describes
,
who
are
truely
circumcised
.
We
are
the
true
Israel
,
the
circumcised
Sonnes
of
Abraham
,
who
are
members
of
Christ
.
The
Philippians
,
they
were
not
circumcised
outwardly
,
yet
were
they
truely
circumcised
,
they
had
the
truth
of
it
;
even
as
they
that
were
under
the
cloud
and
in
the
Sea
,
were
said
to
be
truely
baptized
in
the
Cloud
,
and
in
the
Sea
.
The
Sacraments
therefore
,
before
and
after
Christ
,
were
in
substance
all
one
,
as
the
Church
was
one
and
the
same
,
they
may
be
said
to
be
baptized
,
as
we
,
and
we
circumcised
as
they
:
the
difference
was
only
in
the
outward
Ceremony
and
shew
,
which
the
Church
being
then
young
had
need
of
.
It
is
the
same
Religion
,
cloathed
diversly
.
Bellarmin
saith
,
that
their
government
was
carnall
,
&
the
promises
to
them
were
carnall
,
but
it
is
carnally
spoken
of
him
.
Heb.
11.
The
Fathers
before
Christ
,
had
respect
to
the
recompence
of
reward
:
and
in
vers.
35.
they
accepted
not
deliverance
,
that
they
might
obtaine
a
better
resurrection
:
are
these
carnall
promises
?
The
Anabaptists
,
they
presse
rebaptizing
,
not
considering
that
the
same
Covenant
was
before
Christ
,
and
after
,
in
substance
.
So
as
every
true
Christian
is
spiritually
circumcised
,
being
once
regenerate
:
before
indeed
he
is
uncircumcised
,
and
a
spirituall
leprosie
over
spreads
all
his
frame
of
body
,
and
minde
,
which
must
be
washed
,
pared
,
and
cut
off
.
Wee
must
part
with
uncircumcised
hearts
,
eares
,
and
lippes
:
that
is
,
such
eares
as
doe
delight
themselves
to
heare
corrupt
lewd
discourse
,
such
a
tongue
and
lippes
,
as
delight
to
u●ter
,
and
let
out
words
savouring
of
a
rotten
and
uncircumcised
heart
:
such
eyes
as
doe
delight
th●mselves
,
in
the
beholding
of
lustfull
and
sinfull
●bjects
,
whereby
the
heart
is
kindled
in●o
vaine
d●sires
.
I
say
,
a
Christian
must
circumcise
himselfe
,
his
heart
,
and
those
parts
that
are
uncircumcised
,
before
hee
can
ever
thinke
to
goe
to
Heaven
,
whither
nothing
that
is
corrupt
,
or
uncleane
entreth
.
Religion
therefore
is
no
easie
thing
.
Circumcision
is
painfull
and
bloody
.
Mortification
is
very
hard
,
corruption
it
must
be
cut
off
,
though
the
blood
follow
,
else
it
will
kill
thee
at
length
.
Wherefore
,
wee
are
also
to
labour
for
circumcised
hearts
to
understand
Gods
truth
,
his
will
and
commandements
;
Cut
off
all
extravagant
desires
,
who
by
lit●le
and
little
,
take
away
comfort
,
and
communion
with
God
,
it
s
no
mercy
therefore
to
spare
them
.
Circumcise
thy
eyes
,
pray
with
David
,
Turne
away
mine
eyes
from
regarding
vanity
.
Stoppe
thy
●ares
at
the
charming
of
such
objects
as
may
infect
thy
soule
:
we
can
never
injoy
that
beatificall
vision
hereafter
,
if
we
weane
not
our selves
from
the
liking
of
these
things
.
And
though
we
cannot
while
we
are
in
this
house
of
clay
come
to
that
perfection
we
should
;
yet
indeavour
to
it
earnestly
,
and
God
will
accept
our
very
indeavours
,
and
will
further
them
;
yea
,
we
shall
get
the
victory
at
length
.
If
sinne
begins
to
fall
,
it
shall
surely
fall
:
the
house
of
David
in
us
shall
grow
stronger
,
First
,
know
thy
sinne
,
and
thy
particular
sinne
:
by
thy
checks
of
conscience
,
and
by
the
checks
we
receive
from
our
enemies
,
who
will
spie
what
they
can
in
us
,
thereby
to
scandalize
us
.
As
also
,
observe
what
thy
thoughts
worke
most
upon
;
what
is
the
maine
thing
,
that
generally
takes
up
your
cogitations
.
When
thou
hast
found
out
thy
sinne
,
Make
it
as
odious
as
thou
canst
:
For
Circumcision
implies
a
thing
that
is
odious
,
and
superfluous
:
now
all
sinnes
that
be
cherisht
in
us
,
may
well
be
odious
to
us
,
for
that
it
hinders
us
from
all
good
,
and
clothes
us
with
all
evill
,
and
makes
all
outward
things
evill
to
us
;
who
otherwise
,
are
no
further
ill
,
than
as
they
strengthen
our
corruptions
.
It
hinders
us
from
all
good
duties
,
pride
of
heart
and
corruption
doe
dogge
us
:
this
made
Paul
cry
,
not
of
temporall
bonds
,
but
of
the
bonds
of
sinne
and
of
death
;
Who
shall
deliver
me
,
wretched
man
that
I
am
,
saith
he
?
Rom.
7.23.24
.
Thirdly
,
having
found
out
thy
sinnes
,
and
the
abominablenesse
of
them
:
Complaine
of
them
to
God
,
as
Hezekiah
did
of
the
blasphemous
letter
that
Senacherib
wrote
,
and
challenge
the
fruit
of
Gods
promise
.
For
hee
that
bids
us
circumcise
,
Deut.
10.16
.
Promised
that
he
himselfe
will
doe
it
,
Deut.
30.6
.
Faith
in
the
promises
is
an
effectuall
meanes
to
attain
to
them
.
Men
come
with
doubtings
,
they
see
a
great
deale
of
corruption
,
they
think
their
labour
is
vaine
,
they
cannot
be
releeved
against
them
,
they
are
deceived
.
Touch
but
thou
the
hemme
of
Christs
garment
,
flie
to
God
in
his
name
,
and
thou
shalt
finde
this
issue
of
sinne
,
though
not
wholly
dried
up
,
yet
much
abated
.
And
here
is
the
excellencie
of
Faith
,
that
assures
us
of
all
the
promises
,
concerning
sanctification
here
,
as
concerning
glory
hereafter
.
VERS.
3.
Which
worship
God
.
THe
Apostle
places
●ircumcision
before
worship
:
for
unlesse
there
bee
a
cutting
off
,
[
1
](A12184-e4900-b)
1
The
Act
,
Worship
.
The
words
containe
,
a
description
of
a
Christian
by
his
proper
act
,
Worship
,
and
by
the
proper
object
thereof
,
God
;
and
by
his
most
proper
part
,
in
spirit
.
And
the
word
Worship
,
is
taken
for
the
inward
worship
of
God
,
commanded
in
the
first
Commandement
;
also
,
comprehending
our
feare
,
love
of
God
,
and
joy
in
him
:
issuing
from
the
knowledge
of
the
true
God
.
All
our
obedience
,
issuing
herefrom
,
is
worship
of
God
▪
including
our
duties
to
man
,
in
obedience
and
relation
to
Gods
Commandement
.
The
ground
of
this
obedience
and
worship
,
is
the
relation
betweene
God
and
the
re●sonable
creature
▪
being
the
Image
of
God
▪
now
this
image
being
lost
in
the
fall
of
our
first
parents
,
wee
must
worship
him
,
not
onely
as
our
creator
and
maker
,
but
as
reconciled
to
us
in
Christ
,
as
he
hath
made
us
anew
.
[
2
](A12184-e4980-b)
2
The
Object
,
God
.
Secondly
,
we
are
to
worship
him
,
as
the
well-spring
of
all
grace
,
goodnesse
,
excellencie
,
and
greatnesse
.
[
3
](A12184-e5010-b)
3
The
most
part
,
viz.
in
Spirit
.
Thirdly
,
As
he
doth
communicate
all
unto
us
,
he
is
ours
,
Christ
is
ours
,
all
is
ours
:
this
should
carry
our
soules
to
love
him
,
be
his
,
as
he
is
ours
:
especially
,
to
be
his
in
Spirit
.
By
which
is
meant
the
reasonable
soule
,
understanding
,
will
,
and
affections
.
And
Secondly
,
with
sanctified
understanding
,
sanctified
will
,
and
sanctified
affections
.
Thirdly
,
with
all
our
strength
,
spirit
,
life
,
and
chearfull
readinesse
.
Wherefore
,
God
is
the
proper
object
of
spirituall
worship
.
Trust
on
him
,
love
him
,
joy
in
him
,
invoke
and
pray
to
him
,
and
to
him
onely
;
not
to
the
Virgin
Mary
,
Saints
,
or
Images
,
as
the
Papists
doe
.
Mat.
4.10
.
Him
onely
shalt
thou
serve
,
as
Christ
saith
,
because
our
commandement
is
onely
from
him
,
and
extends
onely
to
him
.
The
promises
are
onely
from
him
,
he
onely
is
present
,
in
all
places
,
he
onely
supplies
our
wants
,
and
he
onely
knowes
,
what
our
wants
are
;
and
how
to
helpe
.
Saints
are
not
present
in
all
places
,
they
cannot
heare
many
at
once
,
nay
they
cannot
heare
our
prayers
unlesse
they
be
present
,
they
are
finite
creatures
,
they
have
no
infinite
properties
.
Christ
,
he
bids
us
,
invites
us
to
come
to
him
,
he
hath
promised
to
heare
us
,
and
to
ease
us
.
And
further
,
God
knowes
the
secret
wants
,
which
the
Saints
cannot
know
,
no
,
wee
our selves
know
them
not
,
and
therefore
are
we
to
goe
onely
to
God
in
all
our
necessities
:
because
it
is
most
gainfull
for
us
to
goe
to
him
that
can
helpe
us
,
nay
we
owe
him
this
honour
,
by
going
to
him
,
to
acknowledge
his
omnipresence
,
his
willingnesse
and
ability
to
doe
good
.
VERS.
3.
In
Spirit
.
THe
Apostle
in
these
words
,
shewes
the
manner
of
true
worship
,
by
the
most
proper
,
and
fit
part
of
a
Christian
;
to
wit
,
his
Spirit
,
that
is
,
as
soule
truely
sanctified
,
lively
,
and
cheerfully
,
And
the
reason
is
,
Because
God
is
a
Spirit
,
and
therefore
must
be
worshipped
in
spirit
.
Secondly
,
it
is
the
best
part
of
a
man
;
and
God
who
challenges
all
,
and
that
justly
,
looks
especially
that
he
hath
the
best
part
.
Thirdly
,
the
Spirit
hath
a
being
of
it selfe
,
and
praiseth
,
love●h
,
and
rejoyceth
in
God
,
when
it
s
out
of
the
body
;
and
the
body
is
stirred
up
to
this
du●y
onely
by
the
spirit
,
it
being
of
it selfe
senselesse
as
a
blocke
:
and
outward
worship
without
inward
,
is
but
the
carkasse
of
worship
.
The
Prayer
of
a
wicked
man
is
abominable
,
because
he
regards
iniquitie
in
his
heart
,
Psal.
66.18
.
And
this
spirit
of
ours
without
the
spirit
of
God
,
cannot
worship
him
:
and
therefore
every
one
that
is
not
changed
,
makes
God
an
Idoll
.
deprive
all
such
of
comfort
,
as
care
not
for
this
spirituall
worship
,
thinking
they
have
done
enough
,
if
they
have
mumbled
a
few
idle
words
over
:
God
accepts
it
no
more
than
if
they
had
sacrificed
a
dogges
head
,
as
he
saith
,
Esay
66.3
.
And
verily
,
what
other
is
Poperie
,
but
a
bodie
without
a
soule
?
when
they
worship
in
blinde
sacrifices
,
in
a
strange
language
.
Is
this
a
spirituall
worship
?
when
they
neither
know
what
they
doe
nor
say
?
Let
us
shew
that
we
are
not
of
their
number
:
Come
we
with
love
,
and
with
the
intention
of
all
our
affections
,
and
this
will
sway
the
whole
man
,
body
and
soule
;
and
so
shall
we
worship
him
in
truth
,
and
not
in
hypocrisie
as
many
doe
,
that
bring
their
Idols
with
them
;
their
mindes
are
on
their
pleasures
and
riches
,
though
their
body
be
present
before
God
.
And
it
hath
ever
been
an
error
in
the
world
,
this
limiting
and
tying
Gods
worship
to
outward
worship
of
the
body
,
-
First
,
the
outward
gesture
:
as
holding
up
hands
,
bending
the
knee
,
casting
up
the
eyes
,
they
are
things
that
may
easily
be
done
.
-
Secondly
,
they
make
a
glorious
shew
in
the
eyes
of
the
world
▪
its
a
commendable
and
good
quality
to
be
religious
,
especially
if
they
bee
observed
so
to
be
.
-
Thirdly
,
its
beneficiall
to
men
:
when
as
hereby
they
are
knowne
to
be
no
Atheists
,
and
therefore
not
that
way
uncapable
of
preferment
,
or
the
like
.
-
Fourthly
,
outward
worship
satisfies
conscience
a
little
:
men
know
they
must
worship
God
,
and
go●
to
Church
,
that
these
are
means
to
save
men
,
and
th●y
thinke
that
in
doing
so
,
they
stoppe
the
cryes
of
their
consciences
.
Alas
!
Alas
!
these
sleepie
,
blinded
consciences
of
theirs
,
will
●t
length
awake
,
and
will
accuse
them
,
for
the
outward
ceremonious
hypocriticall
worship
of
him
,
that
requires
the
spirit
to
worship
him
with
.
W●ether
thou
lamentest
thy
defects
in
the
best
actions
thou
dost
,
and
art
not
puffed
up
with
conceit
of
the
sufficiencie
of
thy
performances
.
Paul
found
this
in
him
;
for
although
he
lived
,
being
a
Pharisee
,
as
concerning
the
Law
unrebukable
:
yet
when
he
was
converted
,
he
saw
much
corruption
which
before
he
knew
not
,
and
laments
and
bewailes
it
,
Rom.
7.
Secondly
,
Exami●e
thy selfe
,
whether
thou
makest
conscience
of
private
closet
duties
?
Of
prayer
in
thy
studie
when
none
sees
thee
?
Of
thy
very
thoughts
?
Dost
thou
serve
God
with
thy
affections
?
and
thy
very
soule
?
Dost
thou
weepe
in
secret
for
sinnes
?
yea
for
thy
secret
sinnes
.
Dost
not
thou
doe
good
duties
to
be
seene
of
men
,
as
the
Pharisees
did
?
Contrariwise
,
wil●
thou
omit
no
place
nor
time
,
but
alwaies
and
in
all
places
thou
wilt
worship
God
.
This
must
be
done
,
for
God
is
alwayes
and
for
ever
God
and
he
is
in
all
places
,
in
private
as
well
as
publike
▪
and
therefore
a
Christians
heart
must
be
the
Sanctum
Sanctorum
,
where
God
must
remaine
present
continually
,
and
therefore
he
makes
conscience
of
,
and
is
humbled
for
the
least
sinnes
,
yea
those
that
the
world
esteemes
not
of
,
and
counts
them
as
niceties
,
and
that
in
as
great
a
measure
as
ordinarily
men
are
,
for
the
greatest
sinnes
they
commit
.
Thirdly
,
Canst
thou
indure
the
search
of
thy
selfe
?
and
thy
infirmities
by
all
meanes
,
by
thy selfe
,
by
others
,
by
the
word
,
by
private
friends
?
Nay
,
canst
thou
desire
this
search
,
that
thou
maist
know
thy
●inne
more
and
more
?
for
this
end
,
that
thou
mayst
truely
hate
it
,
with
a
more
perfect
hatred
?
Canst
thou
truely
appeale
to
God
,
as
Peter
did
to
Christ
,
thou
knowest
that
I
love
and
preferre
thee
above
all
?
It
is
a
sure
signe
of
thy
sinceritie
which
the
world
cannot
have
:
and
therefore
when
they
see
their
sinnes
laid
open
,
they
spurne
at
the
ordinances
,
and
spite
the
Minister
and
their
true
friends
,
that
put
them
in
minde
of
their
faults
,
accounting
them
as
their
onely
enemies
.
Surely
they
shall
never
be
able
to
indure
the
search
of
God
hereafter
,
and
the
last
day
when
he
shall
lay
them
open
,
they
shall
be
overcome
with
shame
.
A
fourth
signe
is
,
That
at
the
houre
of
thy
death
,
this
spiritual
worshipping
of
God
will
give
thee
content
,
when
nothing
else
can
:
Thou
mayst
say
with
comfort
as
Hezekiah
did
;
Lord
remember
how
I
have
walked
before
thee
in
sinceritie
.
When
down-right
affliction
comes
,
outward
verball
profession
vanisheth
,
with
all
the
comforts
thereof
,
then
perisheth
the
hope
of
the
hypocrite
.
Two
things
upheld
Iob
in
comfort
,
in
his
great
extremity
:
he
was
first
assured
,
that
his
redeemer
lived
:
and
secondly
,
he
knew
his
innocency
in
those
things
that
his
friends
charged
him
with
:
and
such
times
will
fall
on
us
all
,
either
at
the
time
of
death
,
or
before
,
when
nothing
but
innocencie
,
and
sincerity
shall
be
able
to
uphold
us
.
Labour
therefore
for
sincerity
and
spirituall
worship
,
Worship
God
in
spirit
,
but
let
it
be
done
outwardly
also
.
But
first
,
bring
thy
heart
and
intention
to
what
thou
dost
,
and
that
will
stirre
up
the
outward
man
to
its
duty
,
and
for
the
performance
hereof
,
First
,
learne
to
know
God
aright
:
For
worship
is
answerable
to
knowledge
,
for
how
can
we
reverence
God
aright
,
when
we
know
neither
his
goodnesse
,
nor
his
greatnesse
?
how
can
we
trust
on
God
,
when
we
see
not
his
truth
in
the
performance
of
his
promises
,
in
the
Scriptures
,
and
in
our
owne
experience
:
those
that
doe
not
these
,
know
not
God
,
for
as
the
heart
affects
according
to
knowledge
.
So
also
its
true
in
divinitie
,
as
we
know
his
justice
wee
shall
feare
,
as
we
know
his
mercy
wee
shall
love
him
,
and
as
we
know
his
truth
we
shall
trust
on
him
.
Psal.
9.10
.
They
that
know
thy
name
shall
trust
in
thee
:
and
in
other
places
of
the
said
Psalme
,
the
Lord
is
knowne
in
the
judgement
he
executeth
,
vers.
16.
Secondly
,
know
God
to
be
the
first
mover
and
cause
of
all
:
men
ordinarily
feare
the
creature
,
attributing
that
to
it
,
which
belongs
to
the
Creator
.
But
God
,
he
is
the
giver
of
all
,
and
Christians
looke
on
the
secondary
means
,
as
to
the
first
author
and
ground
of
all
the
rest
,
they
behold
the
Magistrate
as
in
God
:
feare
them
no
otherwise
,
but
in
the
Lord
.
Atheists
they
will
not
sticke
at
any
sinne
whatsoever
,
to
get
the
love
of
those
,
that
may
bring
them
any
worldly
commodity
.
A
Christian
,
hee
pleases
,
and
seekes
the
love
of
him
that
can
make
enemies
friends
,
when
he
lists
,
and
when
it
s
for
our
good
;
he
knowes
,
in
him
we
live
,
move
,
and
have
our
being
.
Thirdly
,
make
much
of
spirituall
meanes
:
God
he
works
by
meanes
,
by
his
word
,
attend
to
it
:
it
works
love
,
feare
,
joy
,
and
reverence
in
us
:
and
therefore
,
no
marvaile
if
those
that
neglect
these
meanes
,
are
not
acquainted
with
these
graces
of
Gods
spirit
.
4
Fourthly
,
Lift
up
thy
heart
to
Christ
,
the
quickening
spirit
,
1
Cor.
15.
Our
hearts
naturally
are
dead
:
Christ
is
our
life
,
when
thou
art
most
especially
called
to
love
,
to
feare
,
to
humilitie
,
pray
to
him
to
move
thee
,
and
yeeld
thy selfe
to
him
,
and
then
shalt
thou
pray
in
spirit
:
as
it
is
said
in
Iude
20.
heare
in
spirit
,
doe
all
in
spirit
:
doe
outward
workes
of
thy
calling
in
spirit
,
for
a
true
worshipper
will
out
of
spirituall
grounds
doe
all
outward
works
of
his
particular
calling
;
as
well
as
the
workes
of
his
generall
Christian
vocation
.
Let
us
therefore
doe
all
things
from
our
hearts
to
God
,
and
to
our
neighbour
:
else
will
not
God
accept
of
our
workes
.
It
is
the
Iew
inwardly
,
who
shall
have
praise
of
God
.
The
want
of
this
sincerity
,
hath
extinguished
the
light
of
many
a
glorious
professour
,
and
thereby
hath
brought
a
great
scandall
upon
the
true
worshippers
of
God
in
spirit
.
VERS.
3.
And
rejoyce
in
Christ
.
THe
word
rejoyce
,
implyes
a
boasting
,
or
glorying
of
the
heart
,
manifesting
it selfe
in
outward
countenance
and
gesture
;
as
also
,
in
speech
,
it
also
implies
a
resting
on
,
and
contenting
in
,
the
thing
we
glory
in
:
proceeding
from
an
assurance
,
that
we
glory
in
a
thing
worthy
of
glory
,
for
they
are
fooles
that
delight
in
bables
.
Observe
hence
therefore
,
those
that
will
worship
Christ
aright
,
must
glorie
in
him
:
For
the
worship
of
Christ
is
a
thing
that
requires
incouragement
,
and
nothing
can
worke
this
incouragement
like
the
glorying
in
Christ
:
and
therefore
Paul
in
the
first
part
of
his
Epistle
to
the
Romans
,
having
shewed
that
God
had
elected
them
freely
,
and
had
begun
the
worke
of
sanctification
in
their
hearts
:
he
comes
in
the
12.
Chapter
:
I
beseech
you
(
saith
he
)
present
your selves
as
a
holy
,
living
,
and
acceptable
sacrifice
,
to
God
.
And
in
Tit.
2.11
.
The
grace
of
God
teacheth
,
by
incouraging
us
to
deny
ungodlines
,
&
to
walk
unblameably
,
soberly
,
righteously
,
and
godlily
,
in
this
present
world
.
And
therefore
,
whensoever
wee
grow
dull
or
dead
,
think
of
the
great
benefits
that
we
have
by
Christ
,
and
it
will
quicken
us
,
and
all
our
performances
.
In
the
next
place
observe
:
That
Christ
is
the
matter
,
and
subject
of
true
glory
and
rejoycing
,
and
onely
Christ
:
for
they
well
goe
together
,
a
full
,
and
large
affection
,
with
a
full
and
large
object
:
boasting
is
a
full
affection
,
the
object
is
every
way
as
full
.
First
,
as
he
is
God
and
man
,
he
is
God
full
of
all
things
,
he
is
man
full
of
all
grace
,
and
void
of
all
sinne
,
he
is
Christ
anointed
to
performe
all
his
offices
,
he
is
a
Prophet
all-sufficient
in
all
wisedome
,
in
him
are
the
treasures
of
wisedome
:
he
teaches
us
,
not
onely
how
to
doe
,
but
he
teaches
the
very
deed
:
he
is
our
High-priest
,
he
is
the
sacrifice
,
the
altar
,
and
the
Priest
,
and
he
is
our
eternall
Priest
in
Heaven
,
and
on
earth
:
on
earth
as
suffering
for
us
;
in
Heaven
as
mediating
for
our
peace
.
Who
shall
condemne
us
,
it
is
Christ
that
dyeth
?
yea
rather
that
is
risen
againe
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
,
Rom.
8.34
.
He
is
also
our
King
,
he
is
King
of
all
:
King
of
kings
,
and
Lord
of
lords
,
a
King
for
ever
,
and
at
all
times
,
subduing
all
rebellions
within
us
,
and
all
enemies
without
us
;
and
he
is
all
these
so
,
as
none
is
like
him
:
and
therefore
is
worthy
of
our
glory
.
Christ
is
communicative
in
all
these
:
he
is
Prophet
,
Priest
,
King
for
us
,
he
is
God
,
man
,
he
is
Christ
for
us
:
he
sought
not
his
owne
,
it
was
his
communicative
goodnesse
that
drew
him
from
Heaven
,
to
take
our
nature
.
he
is
present
,
and
ready
to
doe
all
good
for
us
.
he
is
present
with
us
to
the
end
of
the
world
:
nay
,
we
are
his
members
,
he
is
in
us
:
we
are
his
wife
;
nay
we
are
him
.
Saul
,
why
persecutest
thou
me
?
1
Cor.
12.
We
are
all
one
body
with
Christ
.
We
are
even
,
whiles
we
are
here
,
glorified
with
Christ
:
he
is
our
husband
,
if
hee
be
honoured
,
we
his
spouse
also
are
advanced
:
if
he
be
our
King
,
we
are
his
Queene
:
if
the
head
be
crowned
,
the
body
is
honoured
:
and
He
is
made
of
God
,
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
to
us
.
And
Ioh.
6.44
.
No
man
can
come
to
me
,
except
the
Father
who
hath
sent
me
draw
him
:
and
it
is
further
said
that
God
sealed
him
.
So
that
we
may
rejoyce
in
Christ
,
because
that
thereby
we
come
to
joy
in
God
,
for
he
reconciles
us
to
God
,
who
called
him
to
this
office
,
which
was
witnessed
at
his
baptisme
,
when
as
the
whole
Trinity
bare
witnesse
thereof
.
But
it
may
be
questioned
.
What
?
may
wee
not
joy
in
any
other
thing
else
but
in
Christ
.
I
answer
,
be
two
causes
of
our
joy
.
One
principall
;
For
use
.
a
ground
of
the
necessitie
of
particular
faith
.
For
none
can
boast
,
but
the
boasting
must
arise
from
a
particular
faith
,
which
onely
is
the
true
ground
of
every
mans
particular
assurance
.
Secondly
,
as
a
direction
to
every
Christian
that
will
rejoyce
,
let
him
goe
out
of
himselfe
and
rejoyce
in
Christ
,
his
King
,
his
Priest
,
and
his
Prophet
:
let
him
observe
what
he
hath
done
for
him
,
and
what
he
will
doe
for
him
,
and
thereby
see
himselfe
perfectly
happy
,
and
In
the
third
place
,
Let
us
first
boast
,
that
we
have
Christ
,
and
then
in
his
benefits
and
blessings
that
follo●
him
.
First
,
rejoyce
that
we
have
the
field
,
then
rejoyce
in
the
pearle
.
And
therefore
the
Apo●tle
sayes
not
,
rejoyce
in
faith
,
or
in
obedience
,
but
in
Christ
:
who
being
once
mine
,
how
shall
I
not
have
all
things
with
him
?
Those
that
are
burdened
with
sorrow
for
their
sinne
,
let
them
consider
.
Why
doe
they
grieve
?
doe
their
sinnes
trouble
them
?
Christ
,
hee
came
to
dye
for
sinne
,
he
is
their
high-Priest
,
he
came
to
save
sinners
.
Doth
the
devill
accuse
them
?
let
them
know
Christ
chose
them
,
he
pleades
for
them
,
who
can
lay
any
thing
to
their
charge
,
Christ
he
is
dead
,
risen
;
nay
he
is
ascended
into
Heaven
.
Are
they
troubled
with
crosses
?
That
is
the
best
time
to
rejoyce
in
Christ
.
We
joy
in
tribulation
,
Rom.
5.3
.
When
nothing
comforts
us
,
then
hath
Christ
sweetest
communion
with
our
hearts
.
St.
Steven
,
when
the
stones
●lew
about
him
,
and
Paul
in
the
dungeon
had
the
most
sweet
consolation
,
and
comfortable
presence
of
Gods
spirit
that
upheld
them
.
Nay
in
death
,
wee
may
glory
most
of
all
:
it
lets
us
into
that
state
,
into
that
sweet
society
with
our
Saviour
and
the
Saints
,
the
very
hope
whereof
,
doth
now
sustaine
us
,
and
cause
us
to
glory
here
:
as
in
Rom.
5.2
.
And
death
now
is
but
a
droane
,
the
sting
is
gone
,
all
enemies
are
conquered
.
See
wherein
the
glory
of
a
man
,
of
a
nation
,
of
a
kingdome
consists
:
it
is
in
Christ
,
and
that
which
exhibites
Christ
.
What
made
the
Iewes
rejoyce
?
marke
the
prerogatives
they
had
.
Rom.
9.3
.
Adoption
,
covenant
,
promises
,
and
Christ
.
What
made
the
house
of
Iuda
so
famous
?
and
Mary
so
blesse
her selfe
?
All
generations
shall
call
me
blessed
:
Christ
that
vouchsafed
to
proceed
out
of
her
loynes
,
and
from
that
stocke
.
Abraham
rejoyced
to
see
Christs
day
,
though
he
saw
it
a
farre
off
by
the
eye
of
faith
.
And
what
should
we
glory
in
above
the
Iewes
?
above
other
nations
?
but
in
this
;
the
vaile
is
taken
away
,
Christ
shines
,
and
we
have
the
Gospell
in
its
puritie
.
This
the
Apostle
lookes
for
in
the
Corinthians
,
2
Cor.
2.3
.
Having
confidence
that
my
joy
is
the
joy
of
you
all
.
Now
what
was
Pauls
joy
?
God
forbid
(
saith
he
)
that
I
should
rejoyce
,
but
in
the
crosse
of
Christ
,
Gal.
6.14
.
Let
us
not
therefore
rejoyce
in
peace
,
or
plenty
,
fortified
places
,
or
the
like
.
No
,
if
we
had
not
Christ
to
rejoyce
in
,
we
were
no
better
than
Turkes
.
Happy
is
the
people
whose
God
is
the
Lord
;
for
in
him
shall
we
have
fulnesse
of
joy
and
comfort
:
make
use
of
this
in
time
of
temptation
.
When
the
divell
would
robbe
us
of
our
joy
,
fly
to
Christ
,
oppose
him
against
all
:
oppose
the
second
Adam
against
the
first
,
he
came
to
doe
what
ever
the
other
did
undoe
.
Learne
to
see
the
subtilty
of
the
divell
,
and
thine
owne
heart
,
and
fill
thy
heart
with
the
Scriptures
,
and
with
meditations
of
the
promises
,
and
they
will
cause
our
love
to
be
so
fervent
,
as
all
our
service
of
God
will
seeme
to
be
easie
to
us
.
As
the
time
that
Iacob
served
seemed
nothing
,
for
the
love
he
bare
to
Rachel
.
But
how
shall
wee
know
whether
wee
rejoyce
in
Christ
,
or
not
?
when
we
glorie
,
see
the
ground
whence
it
arises
,
whether
from
God
reconciled
to
us
or
not
.
Let
not
the
wise
man
glory
in
his
wisedome
,
nor
the
strong
man
in
his
strength
,
all
such
rejoycing
is
evill
.
But
let
him
that
glorieth
,
glory
in
this
,
that
he
understandeth
,
and
knoweth
me
that
I
am
the
Lord
.
If
we
glory
in
the
Lord
,
it
will
stirre
us
up
to
thankes
:
What
we
joy
in
we
will
praise
:
if
we
joy
in
Christ
,
we
shall
like
the
Spouse
in
Canticles
,
ever
be
setting
forth
the
praises
of
our
beloved
.
Thus
did
Paul
,
Ephes.
1.3
.
and
Peter
,
1
Pet.
1.3
.
and
therefore
where
deadnesse
,
and
dulnesse
is
,
it
shewes
no
true
Christian
joy
.
Our
glorying
will
be
seene
in
dutie
:
delight
ever
implies
the
intention
to
doe
any
good
worke
,
and
diligence
.
if
we
glory
in
Christ
aright
,
we
shall
not
indure
any
addition
to
Christ
;
and
therefore
we
shall
abhorre
that
Popish
Tenent
,
which
puts
so
many
additions
to
Christ
,
in
the
meritorious
worke
of
our
salvation
.
A
true
rejoycer
in
Christ
,
sees
such
all-sufficiency
in
Christs
merits
,
and
worke
,
that
he
abhorres
purgatorie
and
such
trash
:
and
so
much
the
more
,
by
how
much
his
glorying
in
Christ
,
is
the
more
fervent
and
sincere
.
Christ
is
our
husband
,
we
are
his
spouse
:
if
we
cleave
to
any
other
,
than
to
Christ
,
we
are
adulterers
.
No
,
let
him
kisse
us
with
the
kisses
of
his
mouth
,
and
none
but
he
.
Fifthly
,
this
joy
where
it
is
,
it
will
breed
content
in
all
estates
:
Paul
could
want
and
abound
,
and
so
can
a
true
rejoycer
:
in
Christ
he
hath
all
,
he
cares
not
for
earthly
wants
,
so
he
wants
no
heavenly
comfort
;
if
he
be
poore
,
he
is
rich
in
heaven
;
nay
what
he
most
complaines
of
are
good
for
him
,
life
or
death
,
all
's
one
with
him
,
Christ
is
his
,
and
in
him
all
things
.
But
it
may
be
said
:
I
answer
.
VERS.
3.
And
have
no
confidence
in
the
flesh
.
THese
words
are
in
truth
included
in
the
former
:
for
he
that
glories
in
Christ
,
will
have
no
confidence
in
the
flesh
.
But
the
Apostle
notes
this
as
a
plaine
demonstration
and
evidence
of
the
glorying
in
Christ
.
For
by
the
copulative
conjoyning
of
them
,
it
is
all
one
as
if
he
had
said
:
what
a
man
trusts
to
,
he
glories
in
,
and
what
he
glories
in
he
trusts
to
,
and
is
confident
of
.
If
in
wit
his
glorying
be
,
he
trusts
to
it
though
it
be
to
his
ruine
;
as
it
fell
out
with
Achitophel
.
If
in
eloquence
of
speech
,
hee
trusts
to
it
,
and
it
brings
shame
,
as
it
did
to
Herod
.
If
in
honour
,
hee
trusts
to
it
,
and
brings
himselfe
to
dishonour
,
as
Haman
did
.
By
flesh
,
is
meant
outward
things
,
as
prerogatives
,
priviledges
,
actions
of
a
mans
owne
doing
,
and
particularly
,
he
aimes
at
Circumcision
,
which
he
calls
outward
,
and
that
of
the
flesh
.
So
as
the
observation
that
wee
may
gather
is
:
That
confidence
in
Christ
,
takes
away
confidence
in
outward
things
.
The
reason
is
:
if
Christ
be
fully
all
sufficient
,
what
need
is
there
of
any
outward
thing
to
put
confidence
in
?
For
these
are
two
opposite
things
,
and
one
overthrows
the
other
.
The
second
instruction
is
,
That
naturally
men
have
confidence
in
outward
things
:
Doctrine
▪
for
having
not
hearts
filled
with
grace
,
they
relish
not
Christ
,
but
flye
to
ceremonious
outward
actions
as
their
refuge
.
Nay
,
in
the
Church
,
till
we
be
converted
,
we
naturally
flie
to
outward
fleshly
confidence
.
We
have
the
Word
taught
to
us
,
we
come
to
heare
it
twice
on
the
Lords
day
:
alas
what
is
this
if
thou
be
not
transformed
,
and
inwardly
and
outwardly
conformed
in
obedience
?
Hast
thou
the
Sacraments
?
dost
thou
uncover
thy
head
,
or
bow
the
knee
?
these
are
good
,
and
they
seeme
faire
:
but
where
is
the
heart
?
how
is
that
prepared
?
hast
thou
an
earnest
desire
to
leave
off
thy
course
of
sinning
?
and
dost
thou
resolve
hereafter
to
amend
thy
life
?
O
here
is
the
hard
spirituall
worke
.
So
,
in
outward
fasting
,
and
abstinence
,
it
s
an
easie
matter
,
the
Pharisee
did
it
often
:
but
this
is
the
fast
that
God
hath
commanded
,
to
loose
the
bands
of
wickednesse
,
Esay
59.6
.
to
fast
from
sinne
.
The
suffering
of
the
flesh
,
if
it
be
separated
from
spirituall
use
,
and
almes
,
they
profit
nothing
,
1
Cor.
13.3
.
All
Pauls
prerogatives
,
which
were
many
,
2
Cor.
11
,
and
12.
chapters
.
Yet
were
they
in
his
account
but
drosse
and
dung
,
in
comparison
of
Christ
.
Most
men
are
like
Ephraim
,
Hosea
10.11
.
as
heifer●
,
who
serve
to
tread
out
corne
,
and
to
plow
:
Ephraim
loved
to
tread
corne
where
hee
might
eate
his
belly
full
;
for
by
the
law
of
Moses
,
the
mouth
of
the
Oxe
that
treadeth
out
the
corne
,
was
not
to
bee
musled
:
men
,
they
are
delighted
in
the
performance
of
slight
duties
,
but
to
put
their
necke
under
the
yoke
,
to
plow
its
a
hard
worke
,
who
can
beare
it
?
But
some
will
say
,
O
what
doe
you
condemne
outward
duties
,
and
use
of
them
?
I
answer
,
wee
may
consider
religious
duties
two
wayes
.
First
,
as
they
are
outward
meanes
to
salvation
,
for
so
they
are
.
Secondly
,
as
they
are
expressions
of
inward
truth
,
and
so
out
of
a
sincere
intire
affection
wee
beare
to
them
,
and
out
of
a
desire
to
bee
wrought
upon
by
them
,
we
doe
them
;
thus
they
are
commended
that
use
them
:
but
let
them
want
but
an
inch
of
this
,
all
is
abominable
,
all
is
flesh
.
The
Iewes
,
they
boasted
in
the
name
of
holy
people
,
in
their
law
,
in
the
Temple
,
in
the
Holy
land
:
yet
for
all
these
(
saith
God
)
you
shall
goe
into
captivity
:
against
such
Christ
preached
;
Woe
to
you
Scribes
and
Pharisees
,
you
tithe
mint
,
but
let
passe
justice
and
judgement
.
And
Paul
,
bee
not
high
minded
,
but
feare
.
And
the
reasons
,
why
men
are
taken
up
with
this
fleshly
confidence
,
are
.
-
outward
things
are
easie
,
and
men
cannot
bend
themselves
to
performe
the
hard
matters
of
the
law
.
-
they
are
glorious
,
and
men
desire
to
be
observed
.
-
a
foolish
conceit
that
God
is
delighted
with
the
outward
act
,
when
the
inward
sinceritie
is
wanting
.
-
want
knowledge
of
themselves
;
want
the
inward
change
,
want
sense
of
their
owne
unworthinesse
,
and
Christs
worthinesse
.
-
God
followeth
such
with
prosperitie
in
this
world
;
thereby
they
thinke
God
is
well
pleased
with
them
,
til
the
houre
of
death
come
,
and
then
they
finde
all
but
froth
.
this
fleshly
confidence
is
,
there
is
bitternesse
of
spirit
against
sinceritie
:
Secondly
,
where
this
fleshly
confidence
is
,
there
is
also
a
secret
blessing
of
our selves
,
in
our
performance
of
good
duties
,
without
humiliation
of
our
defects
.
Hypocrites
think
that
God
is
beholding
to
them
,
and
therefore
doe
blesse
themselves
in
the
deed
done
.
In
the
fourth
verse
,
hee
comes
to
an
argument
taken
from
himselfe
against
those
of
the
Concision
.
VERS.
4.
Though
I
might
also
have
confidence
in
the
flesh
,
if
any
other
man
thinketh
,
that
he
hath
whereof
he
might
trust
in
the
flesh
,
I
more
.
AS
if
he
had
said
:
if
any
other
man
may
glory
in
the
flesh
,
then
may
I
much
more
.
But
I
doe
not
thinke
,
that
I
have
cause
sufficient
to
glory
in
the
flesh
;
therefore
have
not
they
,
or
may
not
they
,
glory
in
the
flesh
.
And
the
reason
,
or
ground
of
this
proposition
,
is
taken
from
his
many
prerogatives
he
had
,
Circumcision
was
the
first
prerogative
before
conversion
,
and
it
was
not
before
the
eighth
day
,
to
the
end
,
that
the
childe
might
gather
some
strength
to
beare
,
and
indure
the
ceremony
,
for
it
was
of
it selfe
grievous
,
and
a
bloudy
ceremonie
.
Wherefore
it
was
that
Moses
his
wife
called
him
a
bloudy
husband
:
and
this
ceremony
was
not
to
be
respited
above
eight
dayes
,
that
the
parents
might
not
be
delayed
in
their
comfort
.
Whence
we
may
gather
,
that
dying
before
baptisme
is
no
necessary
impediment
to
the
salvation
of
the
childe
:
for
the
same
covenant
is
annexed
to
circumcision
,
that
is
,
to
baptisme
:
and
the
Papists
that
hold
,
that
the
death
of
children
before
baptisme
hindreth
the
salvation
of
the
infant
,
may
as
wel
hold
,
that
all
the
children
that
dyed
before
the
eight
day
(
being
the
day
of
circumcision
)
were
damned
.
Secondly
,
observe
this
;
that
children
,
though
infants
,
may
,
nay
must
bee
baptized
,
if
it
may
be
with
conveniencie
;
for
children
were
circumcised
,
nay
they
were
injoyned
circumcision
on
the
eighth
day
.
Now
seeing
the
covenant
is
the
same
,
and
given
to
children
,
now
as
then
:
why
may
not
the
seale
therof
be
now
given
in
their
infancie
,
as
then
?
VERS.
5.
Of
the
stocke
of
Israel
.
IAcob
had
his
name
changed
of
his
wrestling
with
the
Angell
,
and
prevailed
:
St.
Paul
sayes
,
he
was
of
that
stocke
of
Israel
that
prevailed
with
God
.
VERS.
5.
Of
the
Tribe
of
Benjamin
.
THere
were
two
Tribes
of
especiall
credit
:
Iuda
and
Benjamin
,
they
were
Kingly
Tribes
.
Benjamin
was
honoured
with
the
first
King
,
Saul
the
sonne
of
Kish
,
who
though
he
were
a
cast-away
,
yet
it
s
a
matter
of
great
joy
in
the
flesh
,
to
have
great
men
,
personages
,
and
learned
men
of
their
linage
.
VERS.
5.
An
Hebrew
of
the
Hebrewes
.
MOre
ancient
than
an
Israelite
:
for
Abraham
was
an
Hebrew
,
before
Iacob
was
an
Israelite
:
and
he
was
an
Hebrew
borne
,
no
proselyte
,
or
converted
Iew.
VERS.
5.
As
touching
the
Law
,
a
Pharisee
.
BEfore
Christs
time
,
there
were
divers
sects
among
the
Iewes
;
as
Pharisees
,
Scribes
,
Herodians
,
and
Essaei
;
but
the
Pharisees
were
the
greatest
sect
of
all
:
and
as
the
word
signifies
,
so
they
did
separate
themselves
as
better
than
other
Iewes
whatsoever
.
And
St.
Paul
layes
downe
this
,
as
one
especiall
carnall
thing
,
wherein
hee
might
glory
;
hee
was
no
common
Iew
,
but
a
zealous
Iew
:
so
as
thence
we
may
observe
:
That
there
is
a
fire
and
zeale
that
is
not
kindled
by
heaven
:
but
,
as
St.
Iames
saith
of
the
tongue
,
is
set
on
fire
of
hell
,
out
of
ignorance
,
blind
zeale
therefore
is
a
ground
of
destruction
:
we
are
therefore
to
take
heed
;
for
unlesse
our
zeale
have
an
eye
,
nothing
is
more
tempestuous
and
troublesome
,
than
that
man
is
whom
it
possesses
.
VERS.
6.
Concerning
zeale
,
persecuting
the
Church
.
WHere
zeale
is
,
if
it
be
meant
in
the
largest
sense
,
it
is
very
hot
against
all
opposites
,
it
hath
the
name
from
fire
,
separating
Heterogenies
,
and
gathering
things
Homogeneall
:
our
Apostle
was
none
of
those
drowsie
professours
,
that
would
be
content
to
mingle
Religions
:
so
as
,
where
there
is
no
opposition
there
is
no
zeale
:
and
therefore
those
that
would
reconcile
religions
,
false
and
true
,
they
have
not
a
sparke
of
zeale
,
but
are
key-cold
.
Againe
,
Paul
well
joynes
persecution
and
a
Pharisee
together
▪
for
there
was
never
hypocrite
but
he
was
a
persecutor
.
For
he
,
making
and
grounding
his
profession
on
pride
,
and
a
desire
to
be
counted
holy
,
when
a
downe
right
person
esteemes
him
not
,
but
by
his
integrity
puts
the
others
outward
profession
out
of
countenance
,
presently
hee
falleth
a
persecuting
;
especially
if
his
hypocrisie
brings
any
profit
,
or
gaine
.
As
it
was
with
Demetrius
in
the
Acts.
And
as
it
is
now
with
the
Romish
Church
,
whose
chiefe
end
is
profit
,
as
appeares
by
their
Purgatorie
,
Indulgences
,
Pardons
,
Dispensations
,
and
the
like
:
you
shall
have
as
much
Masse
as
you
will
,
and
as
little
preaching
.
We
may
observe
further
,
That
carnall
zeale
is
persecuting
zeale
,
and
the
persecuting
Church
is
the
false
Church
.
Christs
flock
never
persecutes
wolves
,
it
will
not
indeed
indure
to
bee
neare
them
;
but
it
s
not
cruell
against
them
.
The
Papists
indeed
they
speake
much
of
their
mildnesse
and
meeknesse
,
but
what
is
the
reason
?
their
hands
are
bound
,
Solve
leonem
,
&
senties
leonem
,
loose
the
Lion
,
and
then
shall
you
find
he
is
a
Lion
.
VERS.
6.
Touching
the
righteousnesse
which
is
in
the
law
blamelesse
.
THis
was
a
great
prerogative
.
I
answer
,
its
true
he
was
without
the
law
,
in
respect
of
the
inward
man
,
in
respect
of
sanctified
knowledge
,
love
,
and
feare
▪
but
in
regard
of
his
outward
course
of
life
,
no
man
could
blame
him
.
Let
this
be
observed
by
carnall
civill
men
;
they
may
bee
blamelesse
as
concerning
outward
conversation
,
and
yet
without
the
law
.
This
meets
with
weake
Christians
,
that
thinke
themselves
unconverted
,
and
cast-awayes
,
because
they
see
a
great
deale
of
sinne
in
them
.
Paul
was
without
blame
,
now
miserable
man
who
shall
deliver
me
.
Christians
therefore
are
to
bee
comforted
:
and
to
know
that
they
are
not
the
worse
,
because
they
see
themselves
sinfull
daily
more
and
more
,
but
that
they
are
better
,
as
to
whom
God
does
dayly
bestow
the
light
of
his
holy
spirit
,
to
make
them
see
more
clearly
into
their
estates
.
We
know
that
we
see
onely
the
moates
where
the
Sunne
shineth
,
yet
cannot
we
deny
but
all
the
ayre
is
as
full
as
that
part
which
the
Sunne
inlighteneth
.
Let
not
such
therefore
be
discouraged
,
but
let
them
know
,
where
there
is
any
opposition
,
there
is
spirit
as
well
as
flesh
,
and
that
at
length
the
spirit
will
have
the
victory
.
VERS.
7.
But
what
things
were
gaine
to
me
,
those
I
count
losse
for
Christ
.
THose
things
and
priviledges
,
that
formerly
hee
counted
gaine
,
now
hee
counts
them
losse
.
It
is
good
therefore
to
teach
by
examples
:
as
St.
Paul
does
here
inforce
rules
by
his
owne
experience
and
example
.
It
is
also
expedient
sometimes
,
to
speake
of
prerogatives
,
and
priviledges
that
a
man
hath
in
himselfe
,
and
it
s
not
universall
that
wee
must
not
speake
of
any
thing
,
that
might
concerne
our
owne
praise
.
For
we
may
doe
it
as
St.
Paul
does
here
,
to
beat
downe
the
pride
of
others
,
that
are
vaine
glorious
;
or
wee
may
as
Paul
does
,
lift
up
our selves
to
abase
and
beat
down
our selves
the
lower
.
In
the
third
place
,
when
God
vouchsafes
his
children
any
outward
priviledges
,
he
doth
it
for
the
good
and
helpe
of
others
,
though
we
see
it
not
at
the
first
.
Paul
had
these
priviledges
,
that
hee
might
beate
down
the
pride
of
the
Iewes
more
powerfully
.
And
Solomon
had
all
abundance
of
wisedome
,
riches
,
and
the
like
;
why
?
But
only
that
he
might
without
controule
judge
of
all
,
as
of
vanitie
and
vexation
of
spirit
:
and
make
it
to
bee
beleeved
more
firmely
.
For
had
an
ordinary
man
said
it
,
men
would
have
thought
its
easie
for
him
to
say
so
:
but
if
he
had
tried
them
,
he
would
have
been
otherwise
minded
.
In
these
latter
times
,
our
best
teachers
were
at
the
first
Papists
,
and
of
the
more
zealous
sort
:
As
Bucer
and
Luther
,
being
also
learned
men
;
as
also
Peter
Martyr
and
Zanchius
,
was
brought
up
in
Italy
,
and
all
this
,
that
they
seeing
once
their
blindnesse
,
might
be
the
more
able
to
confound
them
,
as
being
not
a
whit
inferiour
to
them
in
any
outward
respect
whatsoever
,
when
they
were
of
their
beleefe
.
In
the
fourth
place
,
God
(
having
to
deale
with
men
of
a
desperate
condition
)
suffers
great
and
famous
men
to
be
in
ignorance
,
nay
to
be
persecutors
,
that
after
their
conversion
they
might
comfort
weake
Christians
:
and
therefore
let
them
comfort
themselves
,
doe
they
finde
that
their
sinnes
are
many
,
and
great
?
Paul
was
a
Pharisee
,
a
persecuting
Pharisee
,
and
continued
so
a
long
while
Nay
,
after
his
conversion
,
he
complaines
of
a
body
of
sinne
,
and
yet
found
mercie
,
and
therefore
doe
not
despaire
.
But
to
proceed
,
wee
see
what
St.
Paul
was
,
and
what
now
he
is
,
how
his
judgement
is
quite
contrary
to
that
it
was
;
for
where
grace
is
,
it
makes
men
opposite
to
themselves
:
and
therefore
this
re-creation
,
is
called
a
new
creature
.
Paul
quite
contrary
to
Saul
,
and
yet
both
one
person
.
Out
of
which
we
may
gather
;
First
,
That
a
man
before
conversion
,
hath
ever
that
which
is
his
gaine
:
for
wee
are
prone
to
thinke
too
highly
of
naturall
things
,
and
our
esteeme
shall
be
grounded
upon
probabilities
,
rather
than
we
will
lose
our
esteeme
of
them
.
For
we
know
this
outward
gaine
is
easily
gotten
,
the
duties
are
easily
performed
;
faire
outwardly
,
and
will
procure
praise
from
men
,
which
is
all
we
naturally
looke
for
.
Secondly
observe
hence
;
That
,
that
which
we
before
conversion
thought
gaine
,
is
indeed
losse
and
unprofitable
,
nay
it
is
dangerous
:
for
things
may
in
use
be
good
,
but
in
abuse
dangerous
.
Riches
are
good
in
use
,
but
in
abuse
mammon
and
thornes
,
as
Christ
termes
them
.
Circumcision
,
and
Sacrifices
,
and
Baptisme
,
in
themselves
were
good
,
and
many
things
are
still
good
:
yet
when
we
trust
in
them
,
and
neglect
inward
graces
,
sacrifice
is
no
more
acceptable
than
a
dogges
head
.
Good
workes
are
in
their
proper
nature
good
,
yet
if
wee
relye
on
them
,
they
stoppe
the
way
to
Christ
.
So
as
it
is
our
wicked
and
abusing
affections
,
that
hath
brought
an
ill
report
on
the
good
creatures
of
God
,
so
as
to
us
they
are
drosse
,
and
dung
,
nay
losse
:
these
termes
doth
the
holy
spirit
give
to
alienate
our
affections
from
these
earthly
things
;
an
outward
,
civill
,
and
conformable
life
,
are
,
by
our
too
high
esteeme
of
them
,
stoppes
,
staying
many
from
Heaven
:
for
while
they
tell
themselves
they
live
honestly
and
justly
,
doing
no
wrong
,
they
suppose
themselves
to
be
very
Saints
,
and
looke
no
further
.
But
every
true
Christian
knowes
his
infirmity
,
and
the
more
he
is
inlightened
,
the
more
hee
sees
his
darknesse
:
he
knowes
these
things
cannot
be
gaine
to
him
.
For
first
,
he
knowes
they
are
meaner
than
the
soule
:
these
are
earthly
,
the
soule
is
from
heaven
;
these
are
outward
,
the
soule
is
spirituall
;
and
therefore
is
onely
satisfied
with
spirituall
and
heavenly
comforts
.
Secondly
,
A
Christian
sees
these
things
are
fading
▪
arising
of
nothing
,
and
tending
to
nothing
;
contrarily
,
he
knowes
his
soule
is
eternall
,
and
requires
comforts
that
may
last
with
it
for
ever
.
For
those
that
joy
in
these
outward
things
,
when
they
leave
him
,
or
he
leave
them
,
as
of
necessitie
he
must
;
its
true
they
vanish
to
nothing
:
but
he
cannot
,
but
must
continue
comfortlesse
for
ever
,
and
undergoe
the
just
wrath
of
God
.
Furthermore
,
a
Christian
doth
not
only
know
these
things
to
be
no
gaine
,
but
he
also
knowes
them
to
be
losse
.
For
that
s
losse
which
a
man
findes
by
experience
to
be
losse
,
when
his
understanding
is
awakened
.
But
all
things
outward
,
what
ever
they
bee
,
whether
that
a
man
is
a
Christian
by
profession
,
or
that
hee
is
a
Preacher
,
who
hath
good
utterance
,
and
is
imbraced
of
the
people
,
and
approved
of
,
or
what
priviledge
else
soever
:
when
the
conscience
is
awakened
,
they
breed
more
horrour
;
at
the
houre
of
death
when
we
are
to
give
an
account
of
them
,
and
they
set
us
further
off
from
Christ
.
A
prophane
person
is
nearer
conversion
than
a
proud
Pharisee
:
as
Christ
saith
;
the
publican
,
and
harlots
,
goe
before
you
into
the
Kingdome
of
God
:
the
reason
is
,
because
they
that
are
thus
outwardly
affected
,
sing
peace
to
their
soules
;
when
as
the
prophane
man
hath
no
starting
holes
of
excuse
,
his
vilenesse
being
more
manifest
.
Secondly
,
God
detests
such
boasters
,
more
than
those
that
are
outwardly
prophane
:
and
therefore
Christ
inveighes
against
such
ever
.
Woe
to
you
Pharisees
,
Hypocrites
,
and
often
threatens
such
with
the
punishment
that
is
provided
for
hypocrites
,
as
if
those
were
the
men
which
his
soule
ab●orred
,
and
for
which
onely
hell
was
prepared
.
But
how
shall
we
be
qualified
,
that
outward
things
may
not
be
hinderers
of
us
?
First
,
looke
to
the
foundation
of
all
conversion
▪
consider
the
nature
of
God
,
and
his
law
:
by
them
we
shall
see
a
further
degree
of
holinesse
,
than
the
best
of
us
can
attaine
to
.
The
excellencie
of
Gods
nature
is
such
,
as
Gods
children
have
beene
ashamed
to
be
in
his
presence
:
As
Iob
when
God
spake
abhorred
himselfe
.
Peter
when
he
saw
the
power
of
Christ
,
said
;
Depart
from
me
Lord
,
for
I
am
a
sinfull
man
.
We
are
therefore
to
thinke
often
of
the
presence
of
God
,
before
whom
ere
long
we
must
all
appeare
.
Secondly
,
Bring
thy selfe
to
the
spirituall
meaning
of
the
law
;
as
Paul
did
.
Rom.
7.
See
into
thy
thoughts
,
and
behold
the
uncleannesse
of
thy
heart
.
Thirdly
,
converse
with
those
that
are
better
than
thy selfe
,
and
compare
thy selfe
with
them
.
Not
as
the
Pharisees
,
who
compared
themselves
with
the
Publicans
:
and
herein
are
many
deceived
,
and
by
undervalewing
others
,
they
over-valew
themselves
.
For
things
compared
with
lesse
,
they
seeme
somewhat
;
but
with
bigger
,
seeme
nothing
:
it
ought
not
to
be
so
with
us
,
let
us
compare
our selves
to
that
rule
that
we
live
by
;
and
to
such
examples
as
we
are
to
follow
.
Compare
we
our selves
with
Christ
,
our
righteousnesse
with
his
,
and
then
shall
we
see
our
wants
.
Fourthly
,
Practise
that
which
Christ
so
much
beates
on
,
that
is
,
selfe-deniall
:
hate
father
,
mother
,
world
,
nay
thy selfe
,
or
never
thinke
to
come
to
Christ
;
they
will
be
losse
to
thee
,
unlesse
thou
account
them
losse
:
the
young
rich
mans
wealth
made
him
a
loser
:
the
love
of
the
praise
of
men
,
kept
the
Pharisees
that
they
could
not
beleeve
.
Whosoever
nourisheth
any
lust
,
it
will
rule
him
and
his
affections
,
that
he
shall
make
it
his
gaine
,
be
it
never
so
vile
in
it selfe
.
But
St.
Paul
being
guided
by
another
spirit
,
casts
away
all
,
and
so
must
we
;
if
we
will
not
lose
Christ
,
and
suffer
shipwracke
,
cast
away
these
commodities
that
loade
us
and
hinder
us
in
our
course
.
Neither
is
it
meant
here
of
an
actuall
casting
away
of
our
goods
,
thereby
to
establish
the
foolish
vow
of
povertie
;
But
herein
is
meant
a
judicious
discerning
of
the
true
worth
of
these
things
in
comparison
of
Christ
,
and
from
thence
a
preparation
,
and
ar●
solved
minde
,
to
part
with
all
that
may
hinder
us
from
the
injoyment
of
peace
of
conscience
,
and
the
love
of
Christ
.
For
a
man
may
have
a
weaned
soule
,
in
the
middest
of
abundance
:
and
he
may
live
in
the
world
,
though
not
to
the
world
,
which
is
a
dutie
easily
spoken
of
,
yet
not
easily
performed
:
neither
was
it
easily
wrought
in
our
Apostle
,
who
being
a
persecutor
of
the
Church
,
was
powerfully
altered
and
changed
from
Heaven
:
and
thus
doth
God
deale
with
his
children
,
whom
hee
doth
first
cast
downe
and
afflict
,
that
they
may
finde
by
experience
,
that
these
outward
things
can
stand
us
in
no
stead
▪
it
may
be
hee
suffers
them
to
fall
into
some
grievous
scandalous
sinne
,
that
they
might
see
the
bodie
of
sinne
that
lies
in
them
,
and
seeing
no
good
,
nor
help
in
themselves
,
their
desires
are
stirred
up
to
the
imbracing
of
some
better
thing
,
wherein
they
may
finde
comfort
:
then
doth
God
reveale
Christ
to
us
,
to
whom
he
will
have
us
to
flie
,
and
say
:
Lord
what
wilt
thou
have
mee
to
doe
?
So
as
this
power
of
changing
our selves
,
is
not
in
our selves
,
but
it
is
an
almightie
power
.
If
we
thinke
therefore
that
wee
are
selfe-lovers
,
goe
to
God
,
present
thy selfe
in
the
meanes
,
and
then
our
eyes
shall
be
opened
to
see
and
discerne
good
and
evill
:
For
God
hath
promised
to
annex
his
spirit
to
the
use
of
the
meanes
,
if
that
wee
in
obedience
submit
our selves
to
them
.
VERS.
8.
Yea
doubtlesse
and
I
count
all
things
but
losse
.
THe
words
containe
a
kinde
of
correction
;
as
if
in
few
words
he
had
said
:
All
things
,
whatsoever
I
formerly
boasted
in
,
nay
my
very
priviledges
,
I
count
them
not
onely
dung
,
but
I
doe
count
them
to
be
losse
to
me
:
nay
,
I
have
suffered
the
losse
of
them
all
,
in
comparison
and
for
Christ
my
●ord
.
Yea
,
I
desire
to
expresse
the
earnest
intention
of
my
affections
,
by
my
desire
to
win
him
,
to
know
h●m
,
to
be
found
in
him
,
and
to
formable
to
his
death
.
In
generall
observe
:
The
Apostles
resolution
,
and
zeale
,
his
assured
certainty
,
his
large
heart
being
not
able
to
expresse
his
affection
(
but
by
many
words
)
viz.
his
love
of
Christ
,
and
hate
of
all
outward
things
whatsoever
.
Therefore
we
also
in
maine
fundamentall
points
must
be
resolute
,
carrying
a
full
saile
;
as
in
the
truth
of
the
thing
there
is
a
certainty
,
so
in
us
there
must
be
an
assured
perswasion
thereof
.
For
even
from
these
uncertaine
irresolute
hearts
comes
Apostacie
,
men
being
not
grounded
,
are
carried
about
with
every
winde
of
doctrine
:
and
hence
also
comes
different
measures
of
grace
in
Christians
;
some
say
with
Paul
,
Doubtlesse
:
others
are
of
doubting
hearts
.
But
the
end
of
the
word
is
to
settle
us
.
Ephes.
4.13
.
And
though
it
be
never
so
true
,
yet
if
we
not
beleeve
it
;
though
the
foundation
be
sure
,
yet
if
we
not
build
on
it
;
the
tru
hand
force
of
it
,
is
not
good
unto
us
.
In
the
second
place
,
f●om
the
Apostles
example
:
We
are
to
learne
in
fundamentall
truthes
to
be
zealous
.
The
Apostle
speaking
of
any
thing
that
●e●kes
competition
with
Christ
for
value
,
how
doth
he
vilisie
it
?
that
he
hath
not
words
sufficient
to
e●pr●sse
his
fervent
hatred
thereof
.
For
zeale
is
such
an
affection
as
causes
a
constant
hatred
against
any
thing
that
opposes
that
which
we
intirely
love
:
even
such
a
hatred
,
as
will
cause
us
not
to
indure
to
heare
of
it
:
And
God
therefore
promiseth
Ephraim
he
shall
so
abhorre
Idols
,
as
he
shall
not
have
to
doe
with
them
.
And
indeed
a
jealous
God
,
and
a
zealous
heart
doe
well
agree
;
when
wee
have
to
doe
with
any
one
that
opposes
God
in
his
●ruth
,
we
are
not
to
be
cold
,
but
to
be
zealously
affected
.
In
the
third
place
:
Wee
are
to
learne
to
bee
large
hearted
,
in
expressing
our
affection
wee
beare
to
the
truth
:
and
therefore
we
are
to
bee
ashamed
of
our
shortnesse
of
breath
,
in
speaking
or
meditating
of
Gods
honour
,
and
glory
,
and
his
truth
.
But
particularly
from
our
Apostles
esteeme
,
wee
may
learne
:
That
Gods
children
have
sanctified
and
regenerate
thoughts
and
esteemes
.
For
with
new
soules
,
they
have
new
eyes
,
new
senses
,
new
affections
,
and
judgements
;
what
they
saw
before
to
be
gaine
,
they
see
now
to
be
losse
.
Beasts
we
know
conceive
not
of
mens
matters
,
neither
doe
weake
simple
men
of
state
matters
:
that
which
weake
silly
men
admire
,
the
Apostle
scornes
and
contemnes
.
Moses
accounted
of
the
afflictions
with
the
children
of
God
,
more
than
of
the
pleasure
of
Egypt
.
We
may
observe
this
as
a
marke
to
know
our
estates
by
:
what
is
high
in
thy
esteeme
?
is
honour
,
riches
,
pleasure
,
or
the
like
?
thou
art
not
yet
throughly
sanctified
;
for
if
thou
wert
,
thou
wouldst
have
a
sanctified
judgement
.
But
some
may
say
,
did
Paul
esteem
all
things
to
be
losse
,
yea
his
good
workes
?
I
answer
,
good
workes
in
their
own
nature
are
good
:
but
weighing
them
with
Christ
,
as
Paul
did
,
they
are
also
drosse
,
and
dung
.
Secondly
,
it
teaches
us
,
that
wee
are
not
righteous
,
or
justified
,
by
any
workes
ceremoniall
,
or
morall
,
either
before
or
after
our
conversion
.
The
Papists
alledge
works
as
meritorious
,
we
contrarily
doe
disclaime
them
.
As
to
that
purpose
:
I
(
say
they
)
you
meane
ceremoniall
works
:
we
say
no
,
we
meane
also
morall
.
For
Paul
was
unblameable
as
concerning
the
works
of
the
law
,
and
yet
counts
them
dung
.
O
(
say
they
)
St.
Paul
meaned
those
works
before
his
conversion
,
and
not
those
after
his
conversion
.
I
answer
,
yes
;
all
things
in
respect
of
Christ
,
I
doe
now
account
them
as
drosse
,
and
losse
.
To
prove
this
the
fuller
;
If
nothing
after
conversion
bee
perfect
,
then
cannot
they
intitle
us
to
heaven
,
but
all
our
best
works
,
in
state
of
regeneration
are
imperfect
:
to
prove
this
;
See
the
examples
of
David
,
a
man
after
Gods
owne
heart
,
Psal.
143.2
.
None
righteous
in
thy
sight
,
and
who
can
say
his
heart
is
cleane
.
And
Esay
64.6
.
Wee
are
all
as
an
uncleane
thing
,
and
all
our
righteousnesse
as
filthie
ragges
.
O
but
Bellarmine
sayes
,
the
Prophet
speakes
this
in
the
person
of
the
wicked
.
I
hope
he
will
not
put
the
Prophet
into
that
number
;
for
he
saith
,
wee
,
and
our
,
and
our
righteousnesse
;
not
our
ill
deeds
;
and
all
our
righteousnesse
.
Nay
of
himselfe
in
particular
:
Esay
,
saith
as
much
in
Esay
6.5
.
And
besides
,
the
wicked
doe
not
use
to
pray
,
as
the
whole
Chapter
is
to
that
end
.
And
Daniel
also
includes
himselfe
in
his
confession
,
Dan.
9.20
.
And
to
prove
this
by
reason
;
We
know
that
weake
and
corrupt
principles
,
must
needs
produce
imperfect
effects
:
now
the
principles
of
all
our
motions
,
are
evilly
affected
;
our
understandings
,
memomories
,
affections
,
all
are
corrupt
and
weake
.
Corruptions
make
combates
in
all
parts
of
the
soule
and
body
:
in
whatsoever
therefore
we
doe
,
there
is
flesh
and
spirit
;
and
their
owne
Authours
agree
hereunto
:
as
Ferus
,
and
Catharen
a
Cardinall
of
their
owne
,
sayes
there
is
donatajustitia
,
and
inhaerens
.
When
the
question
is
what
we
must
leane
to
,
it
must
be
onely
on
Christ
and
his
righteousnesse
,
wherewith
from
him
we
are
indowed
.
And
a
Pope
of
theirs
,
Adrian
the
fourth
,
saith
that
all
our
righteousnesse
is
as
the
reed
of
Egypt
,
which
will
not
onely
faile
us
if
we
rest
on
it
,
but
will
pierce
our
sides
.
St.
Cyprian
saith
also
,
that
he
is
either
Superbus
,
or
Stultus
,
that
sayes
or
thinkes
he
is
perfect
.
And
good
reason
,
for
that
which
shines
in
the
eyes
of
m●n
,
in
Gods
esteeme
is
base
.
In
thy
sight
shall
no
flesh
be
justified
:
Now
there
are
divers
degrees
of
judgements
;
in
Gods
judgement
none
sh●ll
be
justified
,
nor
in
judgement
of
l●w
,
for
in
many
things
we
offend
all
:
and
for
the
judgement
of
the
world
,
what
is
it
if
it
cleare
us
?
can
that
●cquit
us
,
if
God
and
the
law
condemns
us
?
&
for
the
judgment
of
our
owne
consciences
,
if
they
be
cleared
they
will
condemne
us
.
Yea
the
Papists
are
not
satisfied
in
their
own
consciences
for
this
point
.
For
if
there
may
be
a
perfect
fulfilling
of
the
law
in
this
life
,
by
a
mans
owne
inherent
righteousnesse
,
why
doe
they
teach
the
doctrine
of
Doubting
,
as
necessary
to
salvation
?
But
how
ever
they
may
br●bble
in
schooles
to
maintaine
this
their
assertion
,
yet
when
death
comes
,
they
must
flye
those
shifts
,
and
lay
hold
onely
on
Gods
love
.
Some
will
say
:
what
are
the
graces
of
Gods
spirit
?
are
the
sacrifices
,
the
sweet
odours
,
and
ornaments
of
the
spouse
,
are
these
dung
?
I
answer
,
Things
admit
of
one
esteeme
simply
considered
,
and
of
another
comparatively
;
starres
in
the
day
are
not
seene
,
yet
in
the
night
are
great
lights
.
So
workes
in
regard
of
Christs
workes
,
are
not
visible
,
are
nothing
,
but
in
themselves
are
good
.
Secondly
,
I
say
there
are
two
courts
,
one
of
justification
,
another
of
sanctification
:
in
the
Court
of
justification
merits
are
nothing
worth
,
insufficient
:
but
in
the
Court
of
sanctification
,
as
they
are
ensignes
of
a
sanctified
course
,
so
they
are
jewels
and
ornaments
.
But
the
ignorant
Papist
objects
against
us
,
saying
that
we
discourage
men
from
good
workes
,
because
we
doe
so
basely
esteeme
of
them
.
I
answer
.
Let
us
labour
to
get
an
esteeme
of
the
weaknesse
and
imperfections
that
are
in
them
,
as
also
in
our
persons
,
and
actions
:
that
wee
may
hunger
after
Christ
.
To
this
end
,
dayly
renew
we
our
repentance
,
and
examination
of
our
hearts
,
and
when
we
doe
any
good
,
Examine
what
weaknesse
,
want
of
zeale
,
want
of
affection
or
attention
hath
possessed
us
in
our
performances
(
of
praying
,
hearing
,
reading
the
Word
,
and
the
like
)
and
want
of
watchfulnesse
in
our
courses
,
and
then
shall
we
be
of
St.
Pauls
mind
,
all
will
be
naught
.
And
take
heed
of
spirituall
pride
,
and
conceit
of
any
good
in
us
,
for
it
hinders
spirituall
comfort
from
us
.
Let
us
meditate
of
the
greatnesse
of
Gods
love
to
us
,
and
the
infinite
reward
,
and
it
will
make
us
ashamed
of
our
weake
requitance
of
Gods
love
to
us
.
Consider
the
multitude
of
our
sinnes
,
before
the
time
we
were
called
:
and
consider
of
our
pronenesse
to
spirituall
pride
,
let
us
by
all
meanes
abase
our selves
.
For
those
that
God
loves
,
he
will
have
them
vile
in
their
owne
esteeme
:
for
it
is
his
method
;
First
,
to
beate
downe
,
then
to
raise
up
.
And
therefore
Iohn
he
comes
thundering
,
Hypocrites
,
generation
of
vipers
.
Then
comes
Christ
;
Blessed
are
the
poore
,
those
that
hunger
and
thirst
after
righteousnesse
:
as
if
onely
they
were
blessed
that
feele
their
wants
.
We
must
disdaine
any
other
titles
to
any
good
,
but
onely
in
Gods
mercy
,
and
accordingly
give
the
glory
of
all
to
him
.
Thus
did
the
Church
militant
,
Not
to
us
,
not
unto
us
Lord
,
but
to
thy
Name
:
and
thus
doe
the
Church
triumphant
,
Rev.
7.12
.
Honour
,
glory
,
and
power
,
bee
to
the
Lambe
;
those
that
doe
not
thus
,
are
no
members
of
the
Church
.
Last
of
all
,
Let
us
take
heed
of
extenuating
sinne
:
the
Papists
tell
us
of
divers
sins
that
are
veniall
,
such
are
surreptitious
thoughts
,
taking
of
pinnes
,
stealing
of
points
,
and
the
like
;
these
they
call
veniall
.
But
we
must
know
,
(
to
admit
,
that
sinne
,
as
a
sinne
,
to
be
veniall
,
is
a
contradiction
,
though
God
doe
pardon
it
,
for
that
is
out
of
his
free
mercy
)
these
surreptitious
stealing
motions
,
that
unawares
doe
creepe
into
us
,
though
the
Papists
doe
make
them
of
small
account
,
God
may
punish
with
his
fierce
indignation
.
Moses
,
his
anger
kept
him
out
of
Canaan
.
Adam
,
his
apple
,
cast
him
out
of
paradice
,
every
sinne
is
a
breach
of
the
law
,
the
least
sinne
soiles
us
,
we
must
give
account
of
idle
words
:
and
the
wages
of
any
sinne
(
though
never
so
small
)
is
death
.
VERS.
8.
For
the
excellencie
of
the
knowledge
of
Christ
Iesus
.
THat
is
,
either
all
things
are
losse
to
me
,
that
hinder
me
from
the
knowledge
of
Christ
Iesus
;
or
,
all
things
are
losse
in
comparison
of
Christ
Iesus
.
Wherefore
,
before
wee
can
know
Christ
as
we
ought
,
wee
must
know
all
other
things
to
be
losse
:
for
when
we
learne
to
know
Christ
aright
,
we
then
cast
those
things
out
of
our
affections
,
which
would
else
keepe
Christ
out
of
our
heart
.
Wherefore
it
s
no
wonder
that
great
Schollers
,
should
bee
erronious
in
many
points
of
Religion
:
for
looke
to
their
lives
,
and
we
shall
see
them
envious
,
and
ambitious
;
they
maintaine
Idols
in
their
hearts
,
they
account
not
those
things
losse
,
which
must
be
losse
,
or
else
they
must
account
Christ
losse
.
Secondly
,
This
knowledge
of
Christ
is
an
excellent
knowledge
,
better
than
the
Iewes
,
who
had
all
their
knowledge
shadowed
out
in
ceremonies
:
but
this
is
unvailed
,
and
therefore
Christ
said
,
Blessed
are
the
eyes
that
see
those
things
that
you
see
.
And
as
the
estate
of
the
Church
growes
more
excellent
now
,
than
before
Christs
comming
,
and
shall
be
most
excellent
hereafter
in
heaven
:
even
so
our
knowledge
doth
,
and
shall
grow
in
its
excellent
perfection
.
It
s
better
also
than
humane
arts
and
sciences
:
not
in
regard
of
the
Authour
,
for
all
knowledge
is
from
God
;
but
First
,
in
regard
of
the
manner
of
revealing
therof
:
for
whereas
we
come
to
the
other
by
the
light
of
nature
and
reason
,
this
is
inspired
into
us
by
the
spirit
.
Secondly
,
In
regard
of
the
matter
of
this
knowledge
:
which
is
farre
beyond
the
other
,
for
this
teaches
the
natures
and
person
of
Christ
,
God
and
man
in
one
person
,
which
may
swallow
up
the
thoughts
of
man
.
Great
is
the
misterie
of
godlinesse
.
In
the
next
place
,
It
teaches
us
his
offices
:
that
he
is
a
King
to
rule
over
us
,
and
deliver
us
,
a
Priest
to
make
us
acceptable
to
God
,
a
Prophet
to
teach
and
instruct
us
.
And
thirdly
,
it
teaches
us
the
benefit
of
his
offices
:
exercising
them
in
his
state
of
humiliation
,
and
exaltation
.
Fourthly
,
It
teaches
us
to
know
our
duties
:
to
entertaine
him
,
rest
on
him
,
glory
in
him
only
,
and
that
all
other
things
are
losse
in
comparison
of
him
.
This
knowledge
is
better
than
other
knowledge
,
in
the
effects
it
hath
:
it
being
a
transforming
knowledge
,
2
Cor.
3.18
.
It
makes
glorious
,
happy
,
full
of
comfort
,
carrying
the
spirit
with
it
,
which
changes
us
into
his
similitude
,
and
therefore
is
it
called
the
word
of
the
spirit
.
In
the
fourth
place
,
it
s
better
than
other
knowledge
,
In
regard
of
the
depth
of
the
knowledge
:
and
therefore
called
,
The
manifold
wisedome
of
God
,
Ephes.
3.10
.
That
a
virgin
is
a
mother
,
God
is
become
man
,
this
is
farre
above
naturall
reach
,
and
therefore
Christ
may
well
be
called
wonderfull
,
Esay
9.6
.
who
being
God
,
should
be
also
man
,
die
,
rise
,
and
ascend
farre
above
all
power
.
Fifthly
,
This
knowledge
is
a
sweet
knowledge
:
and
therefore
excellent
.
It
telles
us
who
were
miserable
,
and
lost
;
it
telles
us
also
of
redemption
,
of
a
kingdome
,
of
a
Saviour
.
How
sweet
are
thy
testimonies
to
my
mouth
,
Psal.
119.103
.
And
if
the
promises
here
bee
so
sweet
to
us
,
what
shall
then
the
accomplishment
of
them
be
to
us
hereafter
.
This
knowledge
,
furthermore
is
excellent
,
In
regard
of
the
continuance
thereof
:
the
knowledge
of
other
things
dies
with
the
things
;
the
world
must
perish
,
and
what
use
is
there
then
of
our
skill
in
the
nature
thereof
:
onely
this
knowledge
abideth
for
ever
,
working
grace
,
love
,
heavenly
mindednesse
,
and
brings
us
t
is
to
glorie
.
In
the
seventh
place
,
This
knowledge
of
Christ
,
teacheth
us
to
know
God
aright
:
his
justice
in
punishing
sinne
his
wisedome
and
mercie
in
reconciling
us
to
him
,
and
in
willing
that
Christ
should
become
man
,
and
dye
for
us
.
Neither
could
we
know
these
things
,
but
by
knowing
Christ
,
who
is
the
ingraved
image
of
his
father
.
Furthermore
,
It
teaches
us
to
know
our selves
:
our
filthinesse
,
our
ignorance
,
in
esteeming
tri●lingly
of
sinnes
,
counting
them
veniall
:
But
great
surely
must
the
sore
be
,
that
necessarily
requires
such
a
salve
,
and
such
a
Physitian
as
Christ
,
and
his
blood
to
be
shed
for
the
curing
thereof
.
In
the
next
place
,
This
knowledge
is
altogether
sufficient
in
it self
without
all
other
knowledge
;
and
none
without
this
to
make
a
man
wise
to
salvation
,
both
of
soule
and
body
;
and
all
men
without
this
,
are
but
fooles
.
This
improves
the
shallow
conceit
men
have
of
Divinitie
:
that
the
knowledge
is
but
shallow
,
that
every
man
may
know
it
,
and
that
any
man
may
soone
have
enough
thereof
.
But
alas
,
St.
Paul
had
a
large
heart
,
and
had
more
in●ight
into
the
deepe
mysteries
of
this
knowledge
than
such
,
how
ever
they
boast
,
and
yet
he
desires
more
,
and
could
not
pierce
to
the
depth
therof
,
for
none
ever
could
doe
it
but
Christ
Iesus
onely
.
Nay
,
the
very
Angels
they
desire
to
pry
,
and
look
into
,
and
to
know
more
of
these
deepe
mysteries
,
1
Pet.
1.12
.
It
s
therefore
no
shallow
knowledge
.
In
the
second
place
,
This
ought
to
put
us
in
minde
to
put
apart
times
,
to
meditate
of
the
excellencie
of
this
knowledge
:
and
to
this
end
,
we
are
to
emptie
our selves
of
whatsoever
fills
us
.
Especially
,
we
are
to
emptie
us
of
sinne
,
and
of
care
for
the
world
,
and
the
vanities
thereof
,
and
the
knowledge
of
them
:
because
both
it
,
and
they
shall
all
perish
;
make
no
excuses
of
venturing
displeasure
,
or
suffering
discommodity
:
true
love
pretends
no
delayes
,
nor
will
indure
them
.
Behold
Lord
,
halfe
of
my
goods
I
doe
give
to
the
poore
,
and
I
doe
restore
to
every
man
his
owne
,
said
Zacheus
.
In
the
next
place
,
We
must
call
upon
God
to
open
our
eyes
:
that
we
may
see
and
know
his
nature
,
his
offices
,
his
benefits
,
and
our
duties
,
to
know
more
distinctly
,
effectually
,
and
setledly
,
to
see
the
wonders
of
his
law
:
that
we
may
be
even
ravished
,
when
we
behold
his
fulnesse
.
We
In
the
fourth
place
,
are
to
frequent
places
,
where
we
shall
have
a
fuller
knowledge
of
Christ
:
such
places
where
the
commerce
is
betweene
Christ
,
and
the
Church
,
in
the
5.
Cant.
1.
vers
.
Christ
had
made
love
to
his
Church
,
and
woed
her
by
his
gracious
promises
:
she
in
the
2.
ver.
being
drowsie
,
pretends
excuses
.
Hereupon
Christ
goes
away
,
but
leaves
a
gracious
scent
of
his
quickening
spirit
,
enough
to
stirre
her
up
to
seek
after
her
well-beloved
that
was
gone
(
to
the
8.
vers
.
)
who
asking
after
her
well
beloved
,
those
whom
she
enquired
of
,
enquired
of
her
who
he
was
?
and
upon
her
description
of
him
,
are
enamoured
with
him
,
and
stirred
up
to
seeke
him
also
:
(
where
by
the
way
marke
the
benefit
of
conference
)
Cant.
6.1
.
and
are
told
that
he
is
gone
into
his
garden
to
the
beds
of
spices
:
that
is
,
into
the
congregation
and
assembly
of
his
Saints
.
If
we
will
know
Christ
therefore
,
wee
must
goe
into
these
gardens
,
where
hee
is
ever
present
,
and
there
will
he
teach
us
.
Vse
▪
5.
And
then
shall
we
be
stirred
up
to
magnifie
Gods
goodnesse
,
and
mercie
,
that
hath
reserved
us
to
these
times
of
knowledge
:
and
this
marvailous
light
,
wherein
we
are
more
blessed
than
Iohn
,
who
was
the
greatest
of
those
borne
of
women
,
we
see
(
more
than
he
saw
)
Christ
our
Saviour
,
already
ascended
,
to
bee
our
eternall
high-priest
.
VERS.
8.
My
Lord
.
THis
is
the
end
of
all
our
knowledge
,
to
know
Christ
to
be
our
Lord
,
for
else
the
Divels
knew
Christ
Paul
I
know
,
and
Christ
I
know
,
said
he
to
those
Conjurers
,
but
he
could
not
know
Christ
to
be
his
Lord
.
My
Lord
.
Not
onely
for
his
title
that
he
hath
in
me
,
but
My
Lord
,
for
the
title
I
have
in
him
:
My
Beloved
is
mine
,
and
I
am
his
.
Mine
he
is
,
for
he
made
himselfe
mine
,
by
redeeming
me
and
paying
the
price
for
me
.
My
head
,
from
whom
I
receive
force
and
vigour
,
my
husband
,
my
head
of
eminenci●
:
briefly
,
my
Lord
,
making
me
his
,
and
stirring
up
in
me
,
a
love
and
desire
to
make
him
mine
,
and
to
rest
upon
him
by
faith
.
In
the
Covenant
of
grace
therefore
,
there
is
a
mutuall
consent
betweene
God
and
us
:
he
is
ours
,
we
are
his
by
faith
to
trust
on
him
,
and
by
love
to
imbrace
him
,
which
stirres
up
the
whole
man
to
obedience
;
we
may
not
think
that
this
proceeded
from
a
spirituall
pride
in
the
Apostle
,
as
though
he
thought
himselfe
the
onely
darling
of
Christ
;
no
,
they
are
the
words
of
a
particular
faith
,
and
love
,
in
the
Apostle
;
not
excluding
others
from
the
like
,
for
every
Christian
must
labour
for
this
faith
,
that
we
may
know
Christ
to
be
our
Iesus
,
our
Saviour
which
we
shall
be
assured
of
;
for
if
he
makes
us
his
,
hee
will
make
us
to
love
him
,
and
to
say
from
our
hearts
,
my
Lord
,
and
my
head
:
his
love
of
us
,
is
the
cause
of
our
love
to
him
;
we
love
him
,
because
he
loved
us
first
,
hi●
knowl●dge
is
the
cause
of
ours
,
he
chose
us
,
and
therefore
we
chuse
him
,
and
if
he
loved
me
when
I
hated
him
,
surely
now
I
love
him
,
he
must
needs
love
me
.
Againe
,
we
shall
know
that
we
are
Christs
:
for
then
there
will
be
a
likenesse
of
Christ
wrought
in
our
hearts
.
For
that
spirit
that
stirres
us
up
to
own
Christ
,
doth
ever
worke
the
Image
of
Christ
in
our
soules
,
as
a
seale
it
imprin●s
on
our
soule
the
image
of
Christ
,
in
all
graces
,
of
love
,
meeknesse
,
heavenly
mindedn●sse
,
and
goodnesse
:
if
we
be
the
spouse
of
Christ
,
we
shall
represent
and
shew
forth
his
glory
,
for
the
woman
is
the
glory
of
the
man
.
Else
what
ere
we
boast
,
wee
are
therein
but
hypocrites
:
wee
must
forsake
all
in
regard
of
Christ
.
VERS.
8.
For
whom
I
have
suffered
the
losse
of
all
things
.
HEre
St.
Paul
confirmes
his
resolution
and
judgement
of
the
value
of
Christ
above
all
other
things
:
first
,
he
said
he
accompted
him
gaine
,
and
all
other
things
losse
:
lest
men
should
thinke
these
were
but
brags
,
he
inferres
he
had
suffered
the
losse
of
all
for
him
,
and
therefore
did
so
highly
esteeme
of
him
:
and
then
it
was
he
was
for
Christs
sake
stripped
of
all
,
he
was
in
want
,
hungry
,
naked
,
went
in
danger
of
his
death
often
,
nay
he
willingly
suffered
the
losse
of
his
priviledges
,
he
was
an
Apostle
,
yet
not
worthy
of
the
name
,
as
he
sayes
:
and
for
his
care
in
his
office
,
though
he
were
very
diligent
,
yet
by
it
did
hee
not
looke
to
merit
:
he
suffered
the
losse
of
all
willingly
,
he
wrought
this
on
his
heart
,
to
lose
all
for
Christ
:
which
is
the
dutie
that
a
Christian
must
learne
,
not
to
be
onely
a
patient
,
but
willingly
to
lose
,
to
part
with
all
:
and
therefore
wee
are
bidden
to
examine
our selves
,
to
judge
and
condemn
our selves
;
and
though
the
Lord
hath
not
called
us
to
the
losse
of
all
,
yet
winne
thus
much
of
thy
minde
,
as
to
be
prepared
for
to
lose
all
when
we
shall
be
called
thereunto
,
and
that
in
regard
thereof
,
we
may
say
we
have
parted
with
all
,
for
in
that
we
part
with
themin
our
affections
,
God
beholdes
it
,
and
takes
notice
thereof
,
and
likes
it
,
and
lookes
for
it
,
and
therefore
he
bids
us
leave
all
and
follow
him
,
and
if
we
forsake
not
all
,
honour
,
credit
,
yea
our
lives
,
we
cannot
be
his
Disciples
.
VERS.
8.
And
doe
count
them
but
dung
.
SHewing
his
lothing
of
them
,
and
that
he
could
not
in
dure
the
thought
of
them
,
but
did
abhorre
it
as
dogges
vomit
or
dogges
meat
,
accounting
it
fit
meat
for
none
but
such
dogges
as
he
spake
before
of
:
if
therefore
we
love
Christ
,
there
will
bee
a
detestation
of
those
things
that
crosse
the
power
of
Christs
merits
,
in
the
same
degree
that
we
love
Christ
,
and
we
will
expresse
our
degree
of
love
of
him
,
by
expressing
the
degree
of
hatred
we
beare
to
other
things
in
comparison
of
him
.
Secondly
,
to
shew
the
power
of
the
spirit
,
that
where
it
once
leades
,
it
leades
further
and
further
to
a
higher
degree
of
love
of
Christ
,
that
the
longer
he
is
loved
,
the
greater
will
love
grow
,
and
more
fervent
,
so
as
the
spirit
constraines
the
person
where
it
rules
,
that
he
cannot
but
speake
,
Acts
4.20
.
Thirdly
,
to
shew
the
excellencie
of
the
subject
,
he
dwels
upon
it
,
that
we
should
thinke
highly
of
it
:
Also
Fourthly
,
to
shew
the
necessitie
thereof
,
without
which
we
cannot
looke
for
salvation
.
Fifthly
,
to
shew
the
difficultie
of
comming
to
this
esteeme
of
Christ
,
and
to
subdue
our
proud
imaginations
of
our
owne
selves
,
which
however
it
will
prove
a
hard
and
difficult
matter
.
Lastly
,
in
regard
of
the
Philippians
,
he
knew
it
would
be
a
difficult
matter
for
them
,
and
therefore
he
sought
out
fit
words
to
expresse
the
nature
of
the
subject
,
and
the
truth
of
his
esteeme
,
thus
did
the
wise
man
,
Eccles.
12.10
,
11.
who
knew
that
the
words
of
the
wise
man
are
as
goades
:
it
s
our
dutie
to
take
notice
hereof
therefore
,
and
to
learne
in
what
respect
these
outward
things
are
good
,
and
to
ranke
them
in
their
right
places
.
VERS.
8.
That
I
may
winne
Christ
.
TO
winne
Christ
,
in
this
place
,
is
to
get
a
more
neere
Communion
with
Christ
,
a
fuller
assurance
of
him
,
and
a
larger
portion
in
him
:
for
St.
Paul
had
Christ
already
,
and
that
made
him
desire
a
fuller
injoyment
of
him
,
though
his
heart
was
not
large
enough
to
entertaine
all
Christ
,
yet
he
desired
to
be
satisfied
with
his
fulnesse
.
First
,
then
,
it
is
here
to
be
granted
that
Christ
is
gaine
,
else
why
should
the
Apostle
desire
to
winne
him
:
He
is
gaine
I
say
,
both
in
himselfe
considered
,
and
having
respect
to
us
:
In
himselfe
considered
,
for
no
jewell
is
comparable
to
God-man
,
to
a
Mediator
,
he
was
inriched
with
all
graces
that
the
manhood
was
capable
of
.
But
much
more
in
regard
of
us
;
for
first
,
he
is
our
ransome
from
the
wrath
of
God
,
now
we
know
a
ransome
must
bee
a
gainfull
thing
,
and
of
no
small
price
that
must
satisfie
Gods
wrath
.
Secondly
,
He
is
not
only
our
ransome
,
but
our
purchase
,
purchasing
Gods
favour
and
heaven
to
us
.
Thirdly
,
he
is
our
treasure
:
for
all
things
for
this
present
life
,
as
also
for
a
better
,
in
him
are
the
treasures
of
heavenly
wisedome
,
and
of
his
fulnesse
we
all
receive
grace
for
grace
:
he
is
our
comfort
in
trouble
,
and
direction
in
all
our
perplexities
.
Fourthly
,
he
is
of
that
precious
vertue
,
as
he
turnes
all
to
gold
:
all
things
are
sanctified
to
us
,
death
,
grave
,
crosses
,
all
which
though
we
be
not
freed
from
,
yet
he
turnes
them
all
to
worke
our
good
.
Fifthly
,
by
him
we
are
made
heires
,
and
have
title
to
all
things
:
he
is
our
Lord
,
and
hee
that
hath
given
Christ
to
us
,
how
shall
he
not
with
him
give
us
all
things
,
so
as
in
all
our
wants
we
may
boldly
come
to
the
throne
of
grace
.
Sixthly
,
We
by
Christ
gaine
such
offices
as
he
himselfe
had
:
we
are
Kings
,
we
are
Priests
,
we
are
over
the
greatest
of
our
enemies
,
no
more
thrals
to
lust
,
or
to
the
world
,
we
may
freely
offer
sacrifice
for
ourselves
and
others
,
in
the
name
of
this
our
high-priest
.
Seventhly
,
we
have
communion
with
all
that
are
good
,
the
Angels
,
the
Saints
,
the
Ministers
,
they
are
all
ours
to
defend
and
pray
for
us
had
the
yong
rich
man
this
spirit
of
St.
Paul
,
he
would
have
thought
it
the
best
bargain
that
ever
he
made
,
though
hee
had
parted
with
all
,
if
he
had
gotten
Christ
.
But
it
may
be
said
,
I
answer
,
this
gaine
may
be
gotten
;
which
is
the
thing
I
propound
to
speake
of
:
Christ
is
a
treasure
in
a
field
,
if
any
one
will
seek
he
may
finde
,
we
had
a
Saviour
before
we
were
borne
,
he
was
elected
thereunto
,
and
we
to
gaine
heaven
through
him
;
and
he
was
manifested
in
the
flesh
in
the
fulnesse
of
time
to
incourage
us
,
and
Christ
our
gaine
calles
us
to
buy
without
mony
,
and
invites
us
that
are
loaden
with
sinne
to
come
to
him
:
Isa.
55.1
.
2
Cor.
5.20
.
To
this
end
,
he
appoints
men
to
lay
open
his
riches
to
allure
us
.
Secondly
,
we
have
the
spirit
,
by
which
we
lay
hold
on
this
gaine
▪
if
wee
depend
on
God
by
prayer
for
his
spirit
,
and
when
we
have
gotten
but
a
little
portion
of
this
gaine
,
it
makes
our
gaines
increase
;
to
this
end
hee
gives
us
the
Word
and
Sacraments
:
and
this
condemnes
those
that
live
in
the
field
where
this
pearle
is
,
and
have
the
ministerie
to
shew
them
it
,
and
yet
they
doe
neglect
this
so
great
a
jewell
;
and
this
ought
to
stirre
us
up
to
magnifie
Gods
goodnesse
to
us
,
who
hath
recovered
us
that
were
the
lost
sonnes
of
a
lost
father
,
and
keeps
us
from
returning
back
into
our
former
natural
estate
.
Thirdly
,
this
gaine
is
not
to
be
gotten
but
at
a
price
,
it
must
begotten
by
parting
with
all
outward
things
:
so
farre
,
as
to
make
them
gaine
to
us
?
I
answer
,
God
denies
us
not
our
worldly
comforts
,
And
therefore
we
may
well
conclude
from
hence
,
that
confidence
in
Christ
and
in
outward
things
cannot
stand
together
:
wee
cannot
love
God
and
Mammon
,
and
therefore
if
wee
part
not
with
the
world
,
looke
to
part
with
Christ
;
which
we
may
note
against
the
politicians
of
our
times
,
that
thinke
themselves
the
onely
wise
men
,
in
their
esteeme
Paul
was
but
a
weake
man
,
and
knew
not
how
to
esteem
things
,
they
can
trust
in
God
they
hope
,
and
yet
provide
against
the
worst
;
the
time
will
come
,
when
they
will
finde
they
have
been
made
fooles
indeed
,
when
God
will
say
he
knowes
them
not
,
and
their
riches
shall
take
their
wings
and
leave
them
,
without
hope
of
comfort
.
And
therefore
let
us
acquaint
our selves
with
Christs
value
,
with
the
vanity
of
outward
things
,
and
meditate
hereon
,
and
at
length
thou
shalt
finde
the
same
minde
in
thee
,
that
was
in
St.
Paul
.
In
the
last
place
we
may
hence
observe
,
who
they
be
that
have
not
gained
Christ
:
for
are
there
not
many
that
will
not
part
with
a
sinne
,
no
though
it
be
a
sin
that
brings
no
profit
or
pleasure
at
all
with
it
,
as
swearing
and
blaspheming
Gods
name
,
nay
are
there
not
those
that
(
Iudas
like
)
sell
Christ
for
30.
peeces
of
money
,
nay
,
it
may
be
for
lesse
.
A
goodly
price
to
set
heaven
,
happinesse
,
and
their
owne
soules
at
,
let
any
man
tell
them
hereof
,
they
will
sweare
you
do
them
open
wrong
,
and
be
ready
to
cut
your
throat
for
saying
so
,
how
farre
are
these
from
true
grace
?
The
fourth
and
last
generall
observation
is
,
that
when
we
have
parted
with
all
,
we
are
to
know
that
we
are
gainers
:
For
Christ
in
Mark
.
10.30
.
saith
,
(
whose
promises
are
yea
and
amen
)
That
he
shall
have
a
hundred
fold
in
this
life
●
that
is
,
so
much
content
as
shall
be
worth
an
hundred
fold
:
for
when
a
mans
conscience
can
tell
him
,
these
and
these
things
I
parted
with
,
onely
to
obtaine
peace
of
conscience
,
that
peace
of
conscience
shall
give
him
more
content
,
than
the
whole
world
can
bring
to
him
,
and
what
can
a
man
desire
above
content
and
comfort
,
it
s
all
we
seeke
for
here
,
which
if
we
have
not
,
all
is
nothing
.
Secondly
,
he
that
hath
Christ
can
bee
no
loser
;
for
in
him
all
things
are
,
Eminently
and
Fundamentally
:
for
he
is
Lord
of
all
,
and
what
I
lose
for
his
sake
(
if
it
be
good
for
me
)
he
hath
said
I
shall
have
it
.
Hence
we
may
see
therefore
,
the
wisest
man
,
and
the
noblest
spirit
,
who
is
the
wisest
man
?
He
that
makes
the
best
choyce
,
its
judgement
makes
a
man
:
not
hee
that
hath
confused
notions
swimming
in
his
braine
:
Now
a
Christian
considers
things
,
layes
them
together
,
judges
of
them
duly
;
he
therefore
is
the
wise
man
.
The
wicked
man
he
is
a
foole
,
he
parts
with
an
invaluable
pearle
,
for
his
present
delight
in
a
few
idle
,
vaine
,
childish
bables
and
toyes
.
Who
is
also
the
most
truly
noble
minded
?
An
advised
true
Christian
,
he
is
able
to
set
at
nought
that
for
which
the
world
forget
God
,
heaven
,
soule
and
all
for
;
hee
can
despise
the
pleasures
of
a
Court
and
of
a
countrie
,
his
eye
is
on
his
soule
,
on
heaven
,
on
the
innumerable
companie
of
Angels
,
on
that
presence
where
is
fulnesse
of
joy
:
a
wicked
man
routs
in
the
durt
of
this
world
,
see
what
manner
of
stones
and
building
are
here
,
that
is
their
delight
,
to
admire
the
stage
of
this
world
:
But
had
they
knowne
this
gift
of
God
,
this
peace
of
conscience
,
and
the
comfort
thereof
,
they
would
looke
after
another
citie
and
foundation
,
whose
builder
onely
is
God
.
I
answer
,
First
,
his
eye
and
minde
will
be
on
it
:
if
we
account
Christ
as
our
gaine
,
our
hearts
will
be
set
on
him
continually
;
if
he
be
our
treasure
,
our
hearts
will
be
on
him
.
Secondly
,
if
we
have
made
choyce
of
him
,
our
hearts
will
joy
in
him
above
all
things
:
as
he
that
found
the
jewell
,
went
away
rejoycing
.
Shew
me
the
light
of
thy
countenance
,
for
therein
doe
I
delight
,
saith
David
;
where
true
beleefe
is
there
is
joy
:
Zacheus
,
the
Iaylor
,
and
the
Eunuch
,
after
they
were
converted
they
rejoyced
.
This
makes
a
covetous
man
not
regard
at
all
what
men
say
of
him
,
for
hee
hath
that
which
they
would
be
glad
of
;
so
ought
it
to
be
with
us
,
let
us
be
taunted
,
mocked
,
flouted
at
,
if
we
have
chosen
Christ
,
●ll's
one
,
wee
have
other
things
to
comfort
us
,
and
our
eyes
will
be
upon
them
.
The
third
note
is
,
if
we
can
part
with
any
thing
for
Christ
,
and
indure
any
hard
measure
for
the
sense
and
assurance
we
have
in
Christ
Iesus
:
many
are
so
farre
herefrom
,
as
they
will
not
part
with
the
least
earthly
pleasure
for
Christ
;
such
as
these
,
though
they
say
they
have
peace
of
conscience
,
they
lye
,
for
they
can
have
no
more
peace
of
conscience
,
than
they
have
love
to
Christ
,
nor
more
love
,
than
they
have
an
esteeme
of
him
above
all
things
.
Fourthly
,
hee
that
hath
made
this
choice
,
must
part
with
all
things
what
ever
he
loves
,
yea
his
dearest
affections
&
lusts
:
for
a
bird
catched
,
though
but
by
a
wing
,
yet
is
she
as
surely
the
fowlers
,
as
if
her
whole
body
were
bound
;
so
if
we
favour
,
or
like
and
imbrace
but
one
sinne
,
though
we
thinke
not
thereof
,
there
is
a
floud
of
sinne
comes
in
at
that
gate
,
he
that
is
guiltie
of
one
sinne
,
is
guiltie
of
all
.
feare
not
:
for
its
true
,
though
the
best
child
of
God
be
thus
troubled
,
yet
hee
pleades
against
it
,
he
hates
it
,
he
undermines
it
,
and
strives
against
it
,
and
thus
opposing
it
,
it
is
not
accounted
to
him
by
God
.
But
if
hee
forsakes
all
sinne
in
heart
but
one
,
the
devill
will
suffer
it
,
and
indure
it
well
enough
,
for
he
knows
he
is
sure
enough
.
The
fifth
note
is
,
That
such
an
one
can
be
content
to
be
at
some
cost
,
yea
losse
and
paines
for
the
Word
,
for
the
field
wherein
this
pearle
is
hid
:
hee
that
is
not
of
this
minde
cares
not
for
the
word
.
It
is
not
that
men
can
speake
well
and
commend
it
,
for
many
will
doe
so
,
yet
afterward
make
a
mocke
of
it
,
especially
being
in
some
company
:
but
he
that
esteemes
it
once
will
ever
esteeme
it
,
and
in
all
company
wil
extoll
it
.
Herod
a
very
reprobate
,
may
seeme
well
affected
,
where
there
is
no
temptation
,
or
while
the
word
is
preached
,
can
this
be
a
plea
to
God
at
the
last
day
,
who
searcheth
and
knowes
thy
heart
,
many
dream
they
have
this
,
when
indeed
they
have
naught
but
the
shell
.
How
few
can
say
in
truth
,
I
have
denied
this
or
that
commodity
,
and
refused
my
profit
for
Christs
sake
:
Those
that
have
done
this
,
let
them
know
they
have
a
most
rich
gaine
,
and
the
best
gain
of
all
others
;
they
have
an
universall
gaine
,
that
will
comfort
at
all
times
,
riches
and
honours
cannot
cure
the
troubled
minde
,
neither
can
they
deliver
in
the
day
of
wrath
.
Then
in
the
next
place
,
let
them
know
they
have
an
everlasting
gaine
,
that
will
comfort
us
for
ever
and
ever
.
In
the
last
place
,
such
as
have
won●e
Christ
,
they
have
such
a
gaine
as
makes
them
that
have
him
,
truly
rich
,
and
noble
,
and
good
:
other
riches
without
grace
,
doe
corrupt
us
,
the
Image
of
God
is
the
true
and
intrinsecall
worth
:
Let
this
incourage
us
to
labour
to
get
Christ
,
to
attend
the
meanes
that
lay
his
riches
open
;
and
thereby
shall
our
love
bee
so
stirred
up
,
and
our
judgement
so
sanctified
,
as
wee
shall
bee
of
St.
Pauls
minde
,
to
account
all
other
things
losse
in
regard
of
him
:
and
therefore
it
s
no
wonder
that
those
that
have
not
the
benefit
of
the
meanes
,
want
this
esteeme
.
VERS.
9.
And
be
found
in
him
.
SOme
reade
the
words
actively
,
th●●
may
finde
Christ
;
but
the
phra●e
is
in
the
originall
varying
from
the
former
,
and
therefore
it
is
better
translated
as
we
have
it
,
passively
;
But
when
is
it
that
St.
Paul
desireth
to
be
found
in
Christ
?
Ever
no
doubt
,
but
especially
at
the
houre
of
death
,
and
day
of
judgement
.
The
Phrase
implies
,
first
that
there
is
an
estate
in
Christ
;
Secondly
,
an
abiding
in
it
;
and
Thirdly
,
to
be
found
abiding
in
him
.
For
the
handling
whereof
,
wee
will
first
explaine
the
phrase
;
Secondly
,
we
will
shew
what
doctrines
it
doth
cleere
,
then
we
will
come
to
some
instructions
arising
therefrom
.
The
phrase
,
to
be
in
Christ
,
is
taken
from
plants
which
are
grafted
into
stocks
,
or
from
the
branches
which
are
said
to
be
in
the
tree
,
thus
are
we
in
the
vine
;
it
s
Christs
owne
comparison
,
and
of
this
union
with
Christ
,
there
are
three
degrees
.
-
First
,
we
are
in
Christ
,
and
in
God
,
first
loving
us
,
and
so
wee
were
in
him
before
wee
were
,
he
chose
us
from
all
eternitie
.
-
Secondly
,
when
Christ
died
,
then
we
were
in
him
as
a
publike
person
.
-
Thirdly
,
we
are
said
most
properly
to
be
in
him
,
now
when
we
beleeve
in
him
,
and
thus
principally
is
the
sense
understood
in
this
place
:
and
thus
we
are
in
Christ
,
not
as
the
manhood
is
in
Christ
,
but
mystically
;
not
as
friends
in
one
another
by
love
,
but
by
faith
wee
are
ingrafted
;
as
truly
as
the
branches
are
in
the
vine
,
so
are
we
one
.
But
Christ
is
in
heaven
,
I
answer
,
Now
le
ts
see
what
doctrines
are
cleared
hereby
:
first
,
it
cleares
the
point
of
justification
by
Christ
:
For
if
the
question
be
,
how
wee
are
saved
by
Christs
righteousnesse
?
I
answer
,
Christ
and
we
are
both
one
,
doth
not
the
eye
see
for
the
bodie
,
are
not
the
riches
of
the
husband
and
wife
all
one
?
yes
,
and
even
also
whatsoever
Christ
hath
is
ours
,
he
is
our
husband
,
he
is
our
head
.
In
the
second
place
,
it
cleares
the
matter
of
the
sacrament
:
the
Papists
would
have
the
bread
transubstantiated
into
the
bodie
of
Christ
,
that
it
may
be
united
to
us
.
I
answer
,
how
is
the
foot
in
the
head
,
is
it
not
by
spirituall
vigour
passing
to
and
fro
through
the
body
,
but
chiefly
in
the
head
:
it
is
not
therefore
necessary
that
there
should
bee
any
corporall
union
.
Nay
,
Christ
comforted
his
Disciples
more
by
his
spirit
when
he
departed
from
them
,
than
he
did
by
his
corporall
presence
.
We
say
also
,
that
the
mysticall
body
of
Christ
is
invisible
,
because
the
spirit
whereby
we
are
made
one
is
invisible
.
This
should
comfort
us
at
all
times
,
and
in
all
estates
:
before
we
were
in
Christ
,
we
were
in
an
estate
of
horrour
,
in
an
estate
of
damnation
,
now
to
be
reduced
to
Christ
:
(
what
comfort
is
it
to
be
one
of
a
politique
body
it
s
but
for
life
,
or
to
be
in
any
mans
favour
it
s
but
at
will
)
this
is
a
most
excellent
,
glorious
,
and
eternall
being
,
that
mans
nature
should
be
so
highly
advanced
as
to
be
unit●d
to
the
Godhead
,
yea
our
persons
are
mystically
united
to
Christ
.
Secondly
,
In
all
crosses
or
losses
,
what
though
we
lose
other
states
,
here
is
a
state
cannot
bee
shaken
.
Thirdly
,
in
the
houre
of
death
wee
are
in
Christ
:
and
blessed
are
they
that
dye
in
the
Lord
;
death
that
separates
the
soule
from
the
body
,
cannot
separate
eyther
from
Christ
.
Fourthly
,
after
death
can
it
go
hard
with
me
that
am
in
Christ
,
that
am
his
spouse
,
I
am
in
him
in
whom
is
fulnesse
of
comfort
.
Fifthly
,
in
all
wants
here
,
I
have
him
to
supply
all
,
hee
will
give
what
is
necessarie
;
if
we
should
have
fulnesse
of
grace
here
,
we
should
not
desire
to
be
in
heaven
hereafter
.
Sixthly
,
in
persecution
all
my
hurt
redounds
to
him
:
Saul
,
Saul
,
why
persecutest
thou
me
?
that
which
thou
dost
to
my
members
thou
doest
to
me
?
In
the
fourth
place
,
let
us
consider
how
this
being
in
Christ
,
is
a
ground
of
doing
of
all
dutie
.
I
say
therfore
,
it
will
direct
us
in
duties
to
God
,
towards
men
,
and
to
our selves
.
First
,
in
duties
towards
God
,
how
thankfull
ought
we
to
be
to
him
:
for
taking
us
to
himself
,
for
being
Emmanuel
God
with
us
,
so
that
wee
are
become
bone
of
his
bone●
what
need
wee
now
Saints
or
Angels
to
intercede
for
us
,
who
should
Christ
heare
above
his
owne
flesh
?
For
duties
towards
men
,
this
ought
to
stirre
us
to
duties
of
peace
and
unitie
,
shall
wee
be
so
unnaturall
as
to
fall
out
with
the
members
of
our
owne
body
,
Non
est
concors
cum
Christo
ubi
est
discors
cum
Christiano
.
Secondly
,
it
ought
to
stirre
us
up
to
duties
of
respect
to
each
other
:
considering
they
are
members
of
Christ
as
we
are
,
and
shall
so
be
found
in
him
ere
long
.
Thirdly
,
this
should
stirre
us
up
to
charitie
to
the
poore
members
of
Christ
:
they
being
his
members
are
fellow
members
,
and
in
loving
them
and
doing
them
good
,
we
sh●w
our
love
to
Christ
himselfe
.
And
in
the
last
place
,
towards
our selves
we
are
to
carry
our selves
with
more
respect
:
and
not
to
prostitute
our selves
to
every
base
pleasure
:
consider
in
whom
am
I
,
&
to
what
I
am
redeemed
,
and
with
what
price
;
shall
I
make
my
bodie
the
member
of
an
harlot
,
who
am
the
member
of
Christ
,
this
pride
and
high
esteeme
of
our selves
above
base
pleasures
and
lusts
,
this
is
commendable
;
and
therefore
the
Apostle
had
good
reason
thus
to
account
of
these
earthly
things
to
bee
drosse
and
dung
.
In
the
second
place
,
this
will
teach
us
to
see
our
residence
in
Christ
,
and
growth
in
him
:
for
if
we
be
in
Christ
,
wee
will
have
an
especiall
eye
to
our
conversation
,
that
we
be
not
feet
of
iron
and
clay
under
a
golden
head
,
as
many
base
licentious
drunkards
and
filthie
persons
esteeme
of
themselves
:
will
Christ
owne
such
members
as
these
,
think
we
?
no
,
those
that
are
in
Christ
Christ
will
be
in
them
,
discovering
himselfe
by
ruling
in
them
;
his
house
is
holy
,
if
we
bee
of
his
house
,
we
will
not
desire
,
grieve
,
nor
affect
,
but
by
the
sway
of
his
spirit
.
In
the
last
place
,
How
shall
we
come
to
be
found
in
Christ
?
And
from
the
words
this
wee
may
learne
;
First
,
that
a
Christian
is
continually
under
Christs
wing
,
till
he
be
in
heaven
:
else
how
could
the
Apostle
desire
to
be
found
in
him
at
the
day
of
judgement
.
Secondly
,
we
learne
that
there
is
such
a
time
when
God
will
,
as
it
were
with
a
Candle
,
search
men
out
,
and
lay
them
open
as
they
are
.
This
is
not
thought
upon
,
men
now
shuffle
it
off
,
I
shall
be
saved
as
well
as
any
other
,
and
this
and
that
good
company
I
am
acquainted
withall
:
trust
not
,
I
say
,
to
good
acquaintance
,
there
is
a
time
of
separation
,
when
thou
shalt
bee
found
out
as
thou
art
in
thine
owne
colours
.
Thirdly
,
hence
we
learne
that
the
foundation
of
future
happinesse
must
be
laid
now
:
before
we
can
be
with
Christ
in
the
Kingdome
of
glorie
,
we
must
be
his
members
in
the
Kingdome
of
grace
:
dost
thou
live
therfore
a
corrupt
and
carnall
life
here
,
never
thinke
to
be
found
in
him
hereafter
.
And
therefore
let
the
uncertainty
of
this
life
be
a
spurre
to
thee
,
to
watch
over
thy
wayes
,
so
as
thou
be
such
at
this
and
all
other
times
,
as
you
would
be
willing
to
bee
found
at
that
day
:
many
boast
hereof
,
but
their
lives
savour
nothing
hereof
,
but
are
knit
altogether
to
their
lusts
or
to
Antichrist
;
woe
to
such
,
they
shall
goe
on
the
left
hand
.
But
snch
as
Christ
findes
in
him
,
it
must
needs
go
well
with
them
,
Christ
will
not
judge
them
for
whom
he
died
,
but
shall
set
them
on
his
right
hand
for
ever
more
.
VERS.
9.
Not
having
mine
owne
righteousnesse
which
is
of
the
Law
.
IN
these
words
and
those
following
,
the
Apostle
,
layes
downe
summarily
his
desire
;
fi●st
negatively
in
these
words
,
he
desired
not
to
be
found
in
Christ
trusting
to
his
own
righteousnesse
,
implying
a
difference
and
distinction
betweene
his
righteousnesse
by
the
Law
,
and
that
by
Christ
:
the
righteousnesse
by
the
Law
he
disclaimes
(
as
any
way
meritorious
)
and
that
as
well
habituall
,
wrought
by
God
in
him
,
or
actuall
righteousnesse
,
consisting
in
the
outward
workes
that
he
did
,
and
that
with
good
reason
:
for
first
mans
righteousnesse
is
but
finite
,
and
therefore
unfit
to
worke
or
deserve
infinitely
,
and
impossible
to
deserve
heaven
and
the
joyes
thereof
.
Secondly
,
this
righteousnesse
is
imperfect
and
stayned
as
a
menstruous
cloth
and
unable
to
quiet
or
satisfie
our
owne
consciences
,
much
lesse
God
,
who
is
greater
than
our
owne
consciences
:
and
therefore
the
Saints
prayed
,
Enter
not
into
judgement
with
thy
servants
Lord
,
for
in
thy
sight
shall
no
flesh
be
justified
.
But
the
Papists
answer
,
the
worke
of
God
is
perfect
,
but
our
righteousnesse
is
the
worke
of
God
,
and
therefore
perfect
.
We
say
,
that
the
workes
of
God
are
within
us
or
without
us
,
the
works
of
God
without
us
are
perfect
,
but
those
that
are
within
us
are
imperfect
,
still
savouring
of
our
polution
and
corruption
,
by
reason
that
the
old
man
in
us
perverteth
all
that
is
good
in
us
,
and
therefore
partus
sequitur
ventrem
.
Secondly
,
it
is
true
that
the
workes
of
God
within
us
are
so
farre
perfect
,
as
tend
to
the
end
hee
workes
them
for
in
us
,
but
our
righteousnesse
was
never
ordained
of
God
to
that
end
,
as
to
save
us
by
them
,
and
therfore
they
cannot
accomplish
that
end
;
but
God
workes
this
righteousnesse
in
us
,
to
convince
us
of
our
owne
weaknesse
,
and
to
be
a
testimonie
of
the
presence
of
his
spirit
in
us
:
Paul
therefore
sayes
not
,
I
will
not
have
mine
owne
righteousnesse
,
but
I
desire
not
to
be
found
in
my
righteousnesse
;
so
as
to
merit
salvation
thereby
.
VERS.
9.
But
that
which
is
through
the
faith
of
Christ
,
the
righteousnesse
which
is
of
God
by
faith
,
that
I
may
know
him
and
the
power
of
his
Resurrection
.
THat
is
,
that
righteousnesse
which
is
in
Christ
,
but
laid
hold
on
of
me
,
and
apprehended
by
faith
,
and
all
that
righteousnesse
that
he
had
,
both
active
and
passive
as
Mediatour
,
but
especially
his
passive
,
for
he
was
born
obedience
,
lived
and
dyed
for
us
:
and
this
is
that
which
St.
Paul
desired
to
be
found
in
,
and
this
is
that
which
we
must
trust
to
.
But
how
can
this
righteousnesse
performed
wholly
by
him
,
be
mine
?
I
answer
,
by
faith
it
s
made
ours
,
for
if
Christ
be
ours
,
all
his
righteousnesse
must
consequently
be
made
ours
.
But
how
can
this
righteousnesse
performed
by
Christ
be
sufficient
for
us
?
I
answer
,
first
because
God
ordained
it
to
that
purpose
:
1
Cor.
1.30
.
Christ
by
God
is
made
to
us
wisedome
,
righteousnesse
,
sanctification
and
redemption
:
and
to
this
end
,
God
the
father
sealed
him
,
Ioh.
6.27
.
Secondly
,
I
say
Christ
is
a
second
Adam
,
and
a
publick
person
,
and
became
ours
,
wee
then
being
in
his
loynes
,
so
the
righteousnesse
of
Christ
is
made
ours
,
wee
being
borne
in
Christ
by
faith
,
and
found
in
him
:
hee
being
our
head
,
we
have
a
spirituall
life
descending
upon
us
;
he
being
our
husband
,
all
his
goods
are
ours
also
.
This
point
is
the
soule
of
the
Church
,
and
the
golden
key
which
opens
heaven
for
us
:
if
we
joyne
any
other
thing
to
it
,
it
opens
hell
to
us
,
as
God
will
reveale
at
that
great
day
.
It
s
true
the
Papists
doe
acknowledge
now
that
their
good
workes
are
not
of
themselves
,
but
from
God
:
but
thus
did
the
Pharisee
,
he
thanked
God
that
he
was
not
as
other
men
,
nor
as
the
Publican
;
but
the
poore
Publican
disclaiming
all
such
goodnesse
,
went
away
justified
rather
than
the
other
:
let
it
bee
our
wisedome
therefore
to
relye
onely
on
Christ
,
whose
obedience
and
righteousnesse
is
so
all-sufficient
,
as
nothing
may
bee
added
thereto
,
and
say
with
the
Apostle
,
not
I
,
but
the
grace
of
God
in
me
.
VERS.
10.
And
the
fellowship
of
his
Sufferings
.
THe
Apostle
having
shewed
his
desire
of
Christs
righteousnesse
,
now
comes
to
shew
his
desire
also
of
having
communion
with
Christ
in
his
sufferings
;
shewing
that
whosoever
brags
of
justification
,
he
must
shew
it
in
his
sanctification
:
he
must
shew
that
he
hath
his
part
in
the
fellowship
of
his
sufferings
,
if
hee
meaneth
to
shew
he
hath
his
part
in
the
power
of
his
resurrection
,
water
is
not
alone
,
but
water
and
blood
must
goe
together
.
Now
Christs
sufferings
are
either
for
us
as
mediatour
,
or
with
us
,
as
being
our
head
,
and
we
his
members
:
As
mediatour
he
suffered
death
,
which
was
onely
for
our
good
,
we
can
have
no
trust
in
our
death
,
as
to
deserve
any
thing
thereby
as
he
did
:
for
by
his
death
he
appeased
Gods
wrath
,
and
got
his
favour
to
us
which
we
lost
,
and
by
it
he
sanctifies
our
sufferings
,
and
puls
out
the
sting
of
all
our
afflictions
▪
as
it
is
with
the
Vnicorne
,
who
having
put
his
horn
into
the
water
,
discharges
all
poison
thereout
,
so
as
the
beasts
may
freely
drinke
without
hurt
:
so
it
is
with
us
wee
may
suffer
and
indure
afflictions
without
hurt
,
seeing
Christ
hath
purged
them
of
all
poisonous
nature
that
was
in
them
.
But
there
are
other
sufferings
,
that
wee
and
Christ
suffer
joyntly
,
he
as
our
head
suffering
with
us
his
members
;
for
as
if
the
foot
be
grieved
,
the
head
is
grieved
,
so
the
Christians
sufferings
are
called
Christs
sufferings
:
and
a
Christian
must
looke
to
suffer
,
if
he
be
a
lively
member
of
the
body
of
Christ
.
Yet
is
not
every
suffering
of
affliction
Christs
suffering
,
for
a
man
may
suffer
justly
for
his
deserts
,
notwithstanding
even
then
when
a
man
suffers
for
his
faults
,
after
repentance
Christ
may
bee
said
to
suffer
with
him
:
and
therefore
the
Fathers
called
the
death
of
the
repentant
Thiefe
,
a
martyrdome
.
For
in
all
our
sufferings
Christ
is
in
us
,
teaching
and
helping
us
to
beare
them
with
patience
,
and
as
a
sanctifier
of
all
of
them
to
a
blessed
end
,
and
as
one
that
frames
us
to
beare
all
of
them
,
even
as
he
himselfe
did
.
us
to
conceive
aright
of
the
estate
of
a
Christian
,
that
hee
is
not
alone
when
he
seemes
to
bee
alone
:
Christ
leaves
them
not
in
miserie
,
no
for
in
miserie
he
is
most
neare
and
present
.
It
is
therefore
a
good
estate
(
though
miserie
in
it selfe
be
not
desirable
)
for
Christ
desired
to
die
,
and
not
to
die
;
and
so
we
in
severall
respects
may
doe
:
for
if
wee
regard
death
as
a
destroyer
of
nature
,
so
is
it
not
to
be
desired
,
but
considering
it
as
the
will
of
God
my
father
,
so
are
we
to
desire
it
,
and
yeeld
our selves
to
it
:
and
accordingly
wee
desire
not
afflictions
for
their
proper
naturall
good
,
yet
in
regard
they
are
a
meanes
to
prepare
and
fit
us
for
heaven
,
we
say
with
David
its
good
for
us
to
be
afflicted
.
In
the
second
place
,
this
will
teach
us
that
we
are
not
to
feare
any
thing
that
we
shall
suffer
;
because
there
are
more
with
us
than
against
us
.
Ioseph
in
the
dungeon
,
Israel
in
Egypt
,
Daniel
among
the
Lions
,
the
three
children
in
the
fire
,
Paul
in
prison
,
feared
not
danger
:
for
what
cared
they
,
so
long
as
they
knew
God
was
with
them
,
and
therefore
they
rejoyced
;
if
we
have
Christ
we
have
all
,
if
we
want
Christ
we
want
all
.
Thirdly
,
this
may
serve
to
daunt
Christs
enemies
,
they
cannot
hurt
the
least
of
his
little
ones
but
they
hurt
him
,
Saul
,
why
persecutest
thou
mee
?
Fourthly
,
this
should
teach
us
to
take
part
with
Gods
children
;
what
though
they
suffer
affliction
?
Moses
chose
the
better
part
,
that
did
chuse
to
bee
with
the
afflicted
people
of
God
,
before
the
Court
of
Pharaoh
;
wicked
men
may
bite
and
kicke
,
but
they
can
doe
no
hurt
,
lingua
malorum
est
lima
bonorum
.
VERS.
10.
Being
made
conformable
to
his
death
.
THis
conformitie
here
meant
,
is
not
in
regard
of
the
end
,
that
as
Christ
dyed
for
sinne
,
so
should
we
;
but
in
the
manner
of
suffering
as
he
did
suffer
and
die
,
so
must
wee
suffer
and
desire
death
.
Secondly
,
as
he
died
patiently
and
meekely
,
so
must
we
suffer
patiently
and
meekely
.
Thirdly
,
as
he
had
,
so
must
wee
have
sweet
comforts
to
sustaine
and
support
us
,
and
Fourthly
,
as
he
had
,
so
must
wee
indeavour
to
obtaine
the
same
issue
of
our
afflictions
,
that
is
,
eternall
glorie
;
briefly
,
we
are
to
bee
conformable
to
Christ
in
grace
,
in
suffering
,
and
in
glorie
,
all
these
are
unevitably
linked
together
,
and
our
head
having
led
us
an
example
,
we
are
to
follow
.
Every
Christian
must
therefore
die
to
sinne
,
as
Christ
died
for
sinne
.
But
how
shall
we
know
whether
wee
die
to
sinne
or
not
?
First
,
its
honourable
to
bee
like
Christ
our
Captaine
,
our
head
,
our
husband
.
Secondly
,
it
s
not
proportionable
for
the
head
to
be
crowned
with
thornes
,
and
the
members
to
bee
clad
delicately
:
that
the
naturall
sonne
in
whom
is
no
blemish
should
suffer
,
and
the
adopted
sonnes
who
are
the
causes
of
all
offence
should
goe
free
.
It
is
equitie
that
we
having
taken
Christ
for
our
husband
,
he
should
bee
accompanied
by
us
in
sicknesse
and
in
health
,
in
dishonour
as
in
honour
.
Thirdly
,
it
is
long
agoe
decreed
of
God
,
and
predestinated
:
and
therefore
cannot
bee
avoyded
.
Rom.
8.
●
.
9
.
Whom
hee
did
fore-know
,
them
he
predestinated
to
be
conformed
to
the
Image
of
his
Sonne
.
Fourthly
,
its
equall
that
if
hee
were
conformed
to
us
,
we
should
be
conformable
to
him
:
now
he
was
conformed
to
us
,
in
that
hee
suffered
that
which
wee
should
have
suffered
,
and
did
that
for
us
which
we
were
to
do
and
could
not
:
he
having
drunke
deepe
of
the
cup
prepared
for
us
,
let
us
therefore
at
the
least
taste
of
it
.
Yea
,
let
us
suffer
any
thing
with
an
undaunted
courage
,
when
we
are
called
thereto
for
Christ
he
will
come
with
comforts
,
he
is
not
emptie
,
he
will
make
us
like
him
,
hee
will
prepare
us
hereby
for
glorie
,
feare
not
therefore
,
God
will
turne
all
thy
troubles
to
thy
good
.
And
thus
we
doe
fill
up
the
measures
of
the
afflictions
of
Christ
in
our
flesh
.
Col.
1.24
.
And
are
made
partakers
of
Christs
sufferings
.
1
Pet.
4.13
.
We
have
the
like
exhortations
hereunto
,
1
Pet.
2.21
.
1
Pet.
3.14
.
to
18.
Thus
did
Paul
2
Cor.
4.10
.
hee
carryed
the
dying
of
Christ
about
with
him
.
Let
no
Christian
therefore
promise
to
himselfe
immunitie
from
crosses
,
he
that
will
be
a
Christian
,
must
be
conformable
to
Christ
,
and
he
that
will
be
like
to
him
in
glorie
,
he
must
be
like
to
him
in
drinking
the
Cup
hee
dranke
of
,
while
hee
was
here
in
the
flesh
.
VERS.
10.
If
by
any
meanes
I
might
attaine
to
the
Resurrection
of
the
dead
.
BY
Resurrection
of
the
dead
,
he
meanes
the
glorious
estate
after
this
life
,
whereas
the
resurrection
is
but
the
beginning
:
and
the
words
sound
as
much
in
effect
,
as
if
the
Apostle
had
said
;
I
know
I
shall
be
happie
at
length
,
but
betweene
this
time
and
that
,
I
know
I
shall
meet
with
troubles
,
with
many
crosses
;
yet
let
the
way
be
never
so
difficult
,
I
passe
not
by
any
meanes
to
come
to
such
an
excellent
end
,
as
the
resurrection
of
the
dead
is
:
in
which
words
wee
will
First
,
consider
that
there
is
a
happie
estate
reserved
hereafter
,
which
begins
with
the
resurrection
of
the
bodie
,
whereby
wee
are
farre
more
happie
than
the
Angels
that
fell
,
and
also
more
happie
than
we
were
in
our
first
estate
in
Adam
,
which
we
lost
:
and
therefore
our
hearts
should
be
inlarged
with
thankes
to
God
,
that
respects
us
above
the
Angels
whom
hee
hath
left
without
hope
of
recoverie
.
In
the
next
place
,
consider
that
the
beginning
of
our
blessed
estate
hereafter
,
is
at
the
resurrection
:
which
is
called
the
day
of
restoring
of
all
things
,
and
a
time
of
refreshing
,
Acts
3.19
.
It
s
a
day
when
all
good
shall
be
perfected
,
and
all
evill
shall
cease
,
all
griefe
of
minde
,
all
trouble
of
body
,
and
death
it selfe
,
shall
be
swallowed
up
into
victorie
.
But
why
are
we
not
happie
before
our
resurrection
?
I
answer
,
because
our
bodies
and
soules
are
partakers
of
miserie
and
sinne
here
,
and
therefore
cannot
partake
of
fulnesse
of
happinesse
,
before
they
be
united
together
again
.
God
will
have
us
to
stay
while
all
his
familie
of
blessed
Saints
shall
meet
together
,
as
well
us
that
are
now
alive
,
as
our
seed
and
posteritie
after
us
.
In
the
third
place
observe
,
that
the
Apostle
makes
resurrection
of
the
dead
the
last
thing
:
establishing
thereby
an
order
,
that
there
must
be
meanes
to
the
resurrection
,
and
then
the
resurrection
it selfe
.
Ought
not
Christ
to
suffer
these
things
,
and
so
to
enter
into
his
glorie
:
Math.
28.
And
if
we
suffer
with
him
,
we
shall
also
reigne
with
him
:
the
second
resurrection
must
begin
with
the
first
,
we
are
sonnes
and
Saints
hereafter
,
but
so
we
must
also
be
here
,
onely
a
difference
there
will
be
in
degree
of
holinesse
:
this
resurrection
doth
not
follow
every
manner
of
life
,
although
men
ordinarily
expect
a
crowne
without
crosses
,
and
never
looke
for
justification
and
sanctification
,
but
thinke
they
shall
be
in
heaven
at
an
instant
without
them
.
But
we
must
suffer
with
Christ
in
Mount
Calvarie
,
before
wee
come
with
him
to
the
Mount
Olivet
.
In
the
fourth
place
,
wee
may
likewise
note
,
that
its
hard
to
come
to
heaven
:
because
of
this
order
established
by
God
,
not
in
comparison
of
the
end
,
for
that
surmounteth
in
excellencie
the
hardnesse
of
the
meanes
,
but
in
respect
of
the
meanes
,
some
by
faire
death
,
with
many
crosses
in
their
life
,
some
not
by
many
outward
crosses
,
yet
have
store
of
inward
troubles
of
the
minde
,
by
reason
of
their
inward
corruption
that
doth
trouble
them
:
others
by
violent
deathes
and
by
martyrdome
:
the
wayes
are
so
many
,
and
the
meanes
so
diverse
,
as
there
is
no
certainty
which
way
wee
shall
passe
.
As
St.
Paul
knew
not
the
meanes
,
so
he
cared
not
what
the
means
were
,
for
he
was
content
to
go
thither
by
any
meanes
:
let
the
cup
of
affliction
be
never
so
bitter
,
the
glorie
insuing
will
sweeten
all
.
Away
therefore
with
all
idle
and
secure
thoughts
of
sparing
our selves
:
Pitie
thy selfe
,
said
Peter
to
Christ
,
but
was
answered
sharpely
,
get
thee
behinde
me
sathan
:
no
,
the
way
is
very
hard
,
we
must
come
to
health
by
physick
,
the
end
is
so
amiable
,
as
it
will
sweeten
all
sowre
meanes
,
and
therefore
its
good
for
us
to
be
afflicted
;
crosses
bring
at
length
the
sweetest
comforts
.
Denie
wee
our selves
therefore
,
in
Christs
cause
,
know
no
bodie
,
looke
upon
God
and
Christs
promises
,
and
promise
wee
ourselves
no
more
than
God
promises
,
it
s
beyond
our
knowledge
what
God
will
doe
with
us
,
he
promises
no
immunitie
from
crosses
.
Nay
,
the
Saints
and
the
Apostles
chose
crosses
and
afflictions
,
rather
than
the
pleasures
of
sinne
,
who
were
wise
,
and
had
triall
of
both
kindes
,
and
yet
accounts
these
momentanie
afflictions
,
not
worthy
of
comparison
with
the
glory
that
shall
bee
revealed
,
they
were
but
light
;
2
Cor.
4.17
.
Rom.
8.18
.
And
if
wee
would
truly
beleeve
this
,
it
would
be
easie
for
us
to
be
resolved
as
St.
Paul
was
,
to
come
to
heaven
by
all
assurances
,
and
to
come
to
all
manner
of
assurances
,
by
any
meanes
:
for
no
worldly
thing
can
bring
content
,
like
these
heavenly
assurances
,
of
the
presence
of
the
light
of
Gods
love
,
which
the
children
of
God
will
by
no
meanes
lose
.
Secondly
,
in
all
crosses
let
us
not
looke
into
the
state
we
are
in
,
so
much
as
that
we
are
going
into
:
we
are
going
to
a
Pallace
,
let
us
not
bee
dejected
in
the
consideration
of
the
narrownesse
of
the
way
that
leadeth
thereto
.
God
will
not
suffer
this
fierie
triall
to
consume
any
thing
but
drosse
,
and
therefore
let
us
with
Christ
suffer
the
crosse
,
and
despise
the
shame
,
Heb.
12.
Thirdly
,
labour
for
a
right
esteeme
of
the
things
of
this
world
:
they
are
but
momentarie
and
fading
,
yea
our
lives
they
are
given
to
us
by
God
,
what
if
we
part
with
them
,
if
it
be
for
his
cause
,
he
will
bring
us
to
a
better
life
,
which
shall
not
be
taken
away
from
us
,
and
this
life
we
must
part
with
ere
long
:
and
thus
we
ought
to
worke
on
our selves
by
often
meditating
of
them
,
as
the
Saints
have
done
.
In
the
fourth
place
,
we
are
to
labour
to
strengthen
three
graces
in
us
especially
:
Faith
,
to
assure
us
that
wee
are
the
children
of
God
,
and
that
we
have
heaven
and
all
things
belonging
thereto
,
laid
up
for
us
;
and
we
are
to
labour
to
see
more
and
more
into
the
valew
of
them
:
and
then
we
are
to
strengthen
our
Hope
,
which
makes
us
cheerfully
to
undergoe
,
and
doe
any
thing
for
Gods
cause
,
through
our
expectation
of
that
which
faith
beleeves
.
Lastly
,
let
us
cherish
our
love
of
Christ
;
this
made
St.
Paul
desire
to
be
dissolved
,
and
to
bee
with
Christ
:
which
was
best
of
all
.
And
this
love
comes
from
Faith
and
Hope
,
and
these
together
will
breed
a
largenesse
of
heart
,
that
cares
for
no
worldly
thing
,
and
will
bee
daunted
with
no
affliction
or
crosses
what
ever
.
But
how
farre
are
we
here
from
?
did
St.
Paul
part
with
life
?
It
pertaines
not
to
us
,
no
not
to
leave
a
new
fangled
fashion
,
nor
an
oath
whereby
wee
teare
Gods
name
dayly
:
alas
,
where
is
faith
,
what
corruption
is
here
overcome
,
which
of
us
will
ever
be
of
Paul
or
Davids
minde
,
to
become
vile
or
base
for
Gods
cause
?
where
is
he
that
will
indure
a
scoffe
or
scorne
for
religion
?
let
us
beg
of
God
this
large
spirit
,
and
large
affections
,
the
children
of
heaven
have
a
free
spirit
,
basely
esteeming
all
worldly
things
:
Zacheus
when
hee
is
called
cares
not
for
his
goods
,
nor
Paul
for
his
priviledges
.
The
Stoicks
commend
this
resolution
in
men
,
to
be
willing
and
readie
to
die
:
alas
,
crosses
and
afflictions
Paul
esteemed
not
,
so
as
he
might
attaine
to
the
resurrection
of
the
dead
:
these
are
the
things
that
the
Stoicks
feared
most
,
and
it
was
the
feare
of
these
made
them
so
willing
and
readie
to
die
,
together
with
a
base
servitude
to
pride
:
but
a
Christian
heart
is
more
noble
,
it
not
only
feares
not
these
,
but
it
contemnes
them
;
yea
cares
not
for
life
without
afflictions
,
but
with
joy
can
undergoe
all
manner
of
torments
.
Let
us
therefore
take
heed
how
wee
quiet
our selves
in
our
earthly
dwellings
here
,
supposing
our
estate
to
be
happie
,
surely
it
is
the
maine
ground
of
Apostacie
;
wee
shall
never
come
to
see
the
price
of
religion
,
nor
the
excellencie
of
a
peaceable
conscience
,
nor
the
vanitie
of
these
things
,
so
long
as
we
blesse
our selves
in
them
.
And
contrarily
,
let
us
exercise
our
graces
in
the
dayly
trials
we
meet
with
here
:
doth
favour
of
great
men
,
doth
pleasure
,
profit
,
or
honour
,
crosse
and
oppose
thy
conscience
,
let
the
peace
thereof
be
preferred
above
all
evermore
;
else
shalt
thou
never
come
to
Pauls
holy
resolution
.
And
dreame
not
of
a
vaine
emptie
faith
,
thou
hast
no
more
than
thou
dost
practise
,
it
s
not
Lord
,
Lord
,
that
will
prevaile
at
the
day
of
judgement
,
but
Christ
will
be
ashamed
of
them
at
the
day
of
judgement
,
that
made
no
more
account
of
him
while
they
lived
,
than
to
preferre
every
vaine
,
idle
,
wanton
delight
and
pleasure
,
before
his
honour
.
VERS.
12.
Not
as
though
I
had
already
attained
,
either
were
already
perfect
.
IT
is
a
correction
of
the
Apostle
;
hee
formerly
spake
of
his
desire
,
choice
,
and
esteeme
of
Christs
death
and
resurrection
,
and
the
force
thereof
hee
found
in
him
:
Now
lest
secret
insinuating
proud
conceits
might
arise
,
either
in
himselfe
or
in
them
,
concerning
his
holinesse
,
hee
crosses
them
with
a
Not
as
,
shewing
that
the
best
estate
of
Gods
children
in
this
world
is
imperfect
:
there
is
ever
some
thing
to
doe
or
suffer
,
some
lust
to
conquer
,
or
some
grace
to
strengthen
.
There
is
no
absolute
perfection
but
onely
in
God
himselfe
,
yet
in
Christians
there
is
a
kind
of
derivative
spirituall
perfection
,
which
consisteth
chiefly
in
the
parts
:
a
Christian
hath
this
perfection
,
he
hath
all
grace
in
some
measure
;
we
have
no
other
perfection
,
no
not
so
much
as
perfectio
viae
,
though
the
Papists
say
they
have
it
,
indeed
we
are
so
far
from
it
,
that
never
could
Christian
keepe
the
rules
of
nature
;
much
lesse
can
we
attaine
to
the
perfection
of
obedience
to
the
law
,
for
by
it
we
are
all
cursed
:
nay
in
Christ
none
attaines
to
evangelicall
perfection
of
grace
so
as
thereby
wee
can
be
justified
,
as
by
a
worke
of
our
owne
,
for
our
righteousnesse
is
but
in
part
;
and
this
perfectio
viae
,
which
they
boast
of
so
much
,
differs
not
from
their
perfectio
finis
,
no
more
than
love
to
a
man
raised
by
good
report
of
him
,
differeth
from
love
caused
by
the
good
I
finde
in
him
,
by
personall
communicating
with
him
;
and
this
is
onely
in
degrees
in
nature
,
they
are
the
same
love
.
But
why
,
or
how
is
it
that
there
is
no
perfection
of
grace
in
this
life
?
Because
,
there
is
and
ever
shall
be
in
us
,
during
this
life
,
a
perpetuall
combate
betweene
the
flesh
and
spirit
,
so
as
one
weakens
and
hinders
the
other
.
Paul
at
the
best
found
a
law
in
his
members
warring
against
the
law
of
his
minde
,
Rom.
7.23
.
the
flesh
continually
lusting
against
the
spirit
.
Gal.
5.23
.
Hindering
us
from
doing
good
,
or
in
doing
good
,
or
in
doing
thereof
,
from
doing
it
in
a
right
manner
.
love
is
the
fulfilling
of
the
law
,
we
may
love
:
ergo
,
we
may
fulfill
the
law
,
and
consequently
be
perfect
.
I
answer
,
love
,
in
the
abstract
being
perfect
,
is
the
fulfilling
of
the
law
,
but
in
this
or
that
subject
it
s
not
perfect
:
Pauls
love
,
nor
Peters
love
was
not
the
fulfilling
of
the
law
.
all
Gods
workes
are
perfect
:
ergo
,
the
grace
that
is
in
us
.
It
s
true
Gods
workes
are
perfect
,
but
in
their
times
when
they
are
finished
;
grace
at
length
shall
be
perfect
in
us
.
Secondly
,
all
Gods
workes
without
us
are
perfect
,
as
justification
and
glorification
they
are
perfect
,
for
we
are
perfectly
justified
even
now
,
but
his
workes
within
us
,
such
as
are
his
sanctifying
graces
,
are
not
perfected
till
our
time
of
glorification
:
for
he
suffers
the
old
Adam
to
be
within
us
for
divers
reasons
,
so
long
as
we
live
in
this
earthly
Tabernacle
.
For
use
hereof
,
observe
this
as
a
ground
for
justification
by
faith
.
Paul
,
Rom.
5.9
.
proves
,
that
even
now
he
was
justified
,
and
in
this
place
he
denies
and
disclaims
absolute
perfection
,
and
therefore
could
not
be
justified
by
it
;
and
therefore
must
needs
be
justified
by
faith
:
if
it
were
his
case
,
it
is
much
more
ours
,
who
come
not
to
that
measure
of
the
fulnesse
of
grace
that
hee
attained
to
.
Secondly
,
this
may
serve
to
comfort
Christians
that
finde
themselves
burthened
with
diverse
wants
,
with
dulnesse
and
frowardnesse
of
spirit
,
and
with
manifold
corruptions
,
and
are
induced
thereby
to
call
in
question
their
Christian
estate
,
let
them
looke
upon
a
better
patterne
than
themselves
,
they
may
bee
growne
Christians
,
and
yet
complaine
with
Paul
of
corruptions
.
Nay
,
the
most
strong
Christians
see
most
deeply
and
cleerely
into
their
corruptions
,
and
finde
most
opposition
.
There
is
in
all
men
by
nature
,
a
spring
of
Poperie
,
they
would
faine
deserve
heaven
by
a
perfect
and
holy
life
,
without
blot
;
and
God
to
humble
them
,
suffers
corruption
to
checke
them
,
and
to
keepe
them
under
,
who
else
would
bee
lifted
up
through
good
conceipt
and
esteeme
of
themselves
.
Thirdly
,
it
may
serve
as
a
caution
to
many
,
who
being
reproved
justly
for
their
faults
,
what
(
say
they
)
we
are
not
Angels
:
you
have
your
owne
imperfections
as
well
as
I.
And
stirre
them
up
to
any
good
dutie
,
they
are
presently
so
good
,
as
those
that
are
better
than
they
,
are
too
precise
and
too
nice
:
St.
Paul
contrarily
rests
in
no
degree
of
goodnesse
,
but
strives
on
to
perfection
:
and
it
s
the
devils
sophistrie
to
turne
that
to
a
plea
for
negligence
,
which
should
stirre
us
up
to
be
more
diligent
,
watchfull
,
and
carefull
.
VERS.
12.
But
I
follow
after
,
if
that
I
may
apprehend
that
,
for
which
I
also
an
apprehended
of
Christ
Iesus
.
THe
word
that
is
translated
,
I
follow
after
,
signifies
properly
to
labour
with
earnest
intention
of
the
heart
and
affections
:
and
the
lesson
that
we
may
hence
learne
is
,
That
the
life
of
a
Christian
is
a
laborious
and
painfull
life
:
for
in
what
proportion
the
things
we
labour
for
,
are
more
excellent
than
these
worldly
things
,
so
much
greater
our
desire
and
labour
should
bee
in
the
obtaining
of
them
,
than
in
the
obtaining
this
worlds
goods
:
and
to
this
end
,
the
Scripture
ever
inforceth
this
dutie
with
words
sutable
to
our
worke
;
Labour
for
the
meat
that
perisheth
not
,
strive
to
enter
in
at
the
straight
gate
,
give
all
diligence
to
make
your
calling
and
election
sure
.
Those
that
will
take
no
paines
,
it
s
a
sure
signe
they
finde
no
sweetnesse
in
the
thing
,
and
therefore
in
such
there
can
bee
no
true
goodnesse
;
and
hence
we
may
observe
a
difference
between
the
desires
of
men
,
some
are
effectuall
,
some
uneffectuall
;
those
that
are
uneffectuall
commonly
desire
and
delight
in
the
thing
they
desire
,
but
will
none
of
the
meanes
:
let
me
die
the
death
of
the
righteous
,
sayes
the
wicked
man
,
glory
and
happinesse
is
excellent
,
but
the
gate
is
narrow
,
the
way
is
tedious
and
full
of
trouble
,
he
will
none
of
that
;
we
will
laugh
at
one
that
shall
wish
his
work
and
jorney
were
done
,
when
as
he
will
sit
downe
and
never
goe
about
it
;
why
should
wee
not
much
more
laugh
at
such
sluggards
that
wish
dayly
,
O
that
they
might
bee
saved
,
when
as
they
doe
not
onely
not
further
,
but
hinder
their
salvation
.
But
where
true
desire
of
grace
is
,
there
will
will
be
joyned
thereto
an
indeavour
,
with
jealousie
over
our
corruptions
,
with
griefe
and
shame
for
them
,
and
for
our
backwardnesse
and
want
of
goodnesse
,
for
else
hell
itself
is
full
of
good
wishes
and
desires
:
if
we
meane
to
be
better
,
we
must
use
all
meanes
,
undertake
all
paines
and
travaile
with
vehemencie
,
even
as
those
that
pursue
gains
with
delight
,
they
follow
through
thicke
and
thin
,
especially
if
the
gaine
bee
in
the
eye
,
and
those
that
goe
for
companie
,
they
are
soone
tired
;
and
thus
did
Paul
,
hee
went
through
fire
and
water
,
through
all
manner
of
dangers
,
good
and
ill
report
,
his
gaine
is
still
in
his
eye
,
hee
lookes
not
after
the
way
,
if
by
any
meanes
hee
may
attaine
his
desired
marke
.
But
how
shall
we
come
to
this
grace
?
I
answer
,
get
first
Faith
,
for
by
it
the
weake
are
made
strong
,
Heb.
11.
Get
assurance
that
Heaven
is
thine
,
and
God
hath
promised
thee
grace
sufficient
,
and
this
is
Pauls
argument
;
be
yee
constant
and
unmoveable
,
alwayes
abounding
in
the
worke
of
the
Lord
,
knowing
you
labour
shall
not
be
in
vain
:
where
hope
of
reward
is
in
the
use
of
the
meanes
,
it
will
stir
us
up
to
a
constant
use
of
the
meanes
1
Cor.
15.
last
.
Secondly
,
get
a
fervent
love
,
for
it
is
a
strong
affection
if
lust
so
prevaile
with
us
,
as
we
will
omit
no
meanes
to
accomplish
it
;
then
a
love
in
it selfe
is
much
more
powerfull
,
nothing
being
too
hard
for
it
,
it
hath
an
enlarging
knitting
and
communicating
power
:
it
makes
a
man
bestow
all
,
and
rejoyce
more
in
doing
good
,
by
much
then
in
receiving
.
It
s
a
grace
comprehends
a
number
under
it
,
and
therfore
Christ
comprehended
all
the
law
under
love
of
God
,
and
our
neighbour
.
Thirdly
,
cut
off
all
superfluities
,
men
thinke
they
are
happy
,
when
they
have
much
to
doe
,
when
indeed
they
were
happie
if
they
had
lesse
to
doe
then
they
have
.
Sathan
he
does
as
Cyrus
did
with
the
waters
of
Babylon
,
hee
diverts
and
separates
our
affections
,
that
hee
might
passe
over
.
As
Nurses
,
they
hurt
themselves
and
the
children
too
,
when
they
keep
over
many
:
so
doe
men
hurt
themselves
with
overmuch
businesse
.
The
Lord
hath
not
made
us
all
for
the
world
,
but
hath
reserved
one
day
in
Seven
for
his
service
.
For
shame
le
ts
shew
we
have
some
respect
of
Religion
and
goodnesse
,
seeing
God
requires
but
one
in
seven
;
let
us
not
bee
so
unjust
,
as
to
denie
him
his
service
on
that
day
.
Well
,
let
those
that
professe
themselves
of
another
world
,
by
all
meanes
pursue
it
.
In
Nature
,
every
thing
tends
to
his
center
and
place
,
heavie
things
goe
downward
,
light
things
ascend
upward
,
in
handicrafts
and
arts
every
one
lookes
after
excellencie
,
shall
it
bee
thus
with
them
,
shall
mediocritie
in
other
arts
merit
dispraise
,
and
is
it
onely
praise-worthy
in
Religion
?
The
wicked
they
labour
for
hell
,
venturing
losse
of
credit
,
strength
,
and
estate
,
and
is
there
not
better
gain
in
goodnesse
?
have
we
such
rich
promises
and
doe
we
esteeme
of
them
no
more
,
are
not
the
afflictions
wee
shall
meet
with
many
and
great
,
and
doe
wee
thinke
to
undergoe
them
with
ordinarie
grace
,
gotten
without
labour
and
watchfulnesse
?
But
le
ts
goe
on
to
the
next
words
;
That
I
may
apprehend
.
Whence
we
may
observe
,
that
the
maine
scope
of
a
Christian
is
to
apprehend
Christ
here
by
revellation
,
that
we
may
apprehend
him
hereafter
by
vision
:
many
there
are
that
may
follow
good
things
,
and
use
good
meanes
,
yet
wanting
these
apprehending
graces
of
faith
and
love
,
(
which
makes
us
have
communion
with
Christ
)
they
perish
notwithstanding
:
humane
knowledge
is
commendable
,
yet
is
it
no
other
than
as
a
scaffold
in
this
building
,
it
helpes
,
but
the
building
once
done
,
it
s
for
little
use
;
apprehend
we
therefore
him
by
knowledge
of
his
truth
,
relye
on
him
by
faith
,
and
imbrace
him
by
love
:
and
then
if
we
be
chased
by
him
,
we
may
as
Ioab
,
lay
hold
on
the
hornes
of
the
Altar
Christ
Iesus
,
and
there
live
and
die
,
and
as
we
have
dayly
breaches
,
even
so
get
more
and
more
hold
on
him
,
and
this
will
make
us
desire
with
Simeon
;
Lord
let
me
now
depart
in
peace
,
for
mine
eyes
have
seen
thy
salvation
.
Let
us
therefore
dayly
learne
to
see
our
owne
foulnesse
,
and
goe
to
him
the
rock
of
our
refuge
.
Christ
is
in
heaven
,
and
we
on
earth
,
wee
cannot
goe
to
him
when
wee
please
.
For
which
I
am
apprehended
of
Christ
:
Christ
he
apprehends
us
,
and
that
in
severall
degrees
.
First
,
as
he
is
God
:
In
his
eternall
love
wee
had
a
being
before
we
had
any
being
here
,
God
conceived
us
in
his
eternall
affection
,
and
imbraced
us
.
Secondly
,
Christ
apprehends
us
in
his
effectuall
calling
of
us
:
Paul
he
was
posting
another
way
,
when
Christ
called
him
,
Saul
,
Saul
;
others
hee
calles
from
their
mothers
wombe
,
some
by
afflictions
and
powerfull
crosses
,
as
he
did
the
Iaylor
,
others
by
more
gentle
meanes
,
as
Lydia
.
Thirdly
,
there
is
an
apprehending
in
all
our
actions
,
courses
,
and
estates
,
directing
us
continually
in
them
,
never
leaving
us
;
none
can
plucke
us
out
of
his
hands
,
hee
is
stronger
than
our
corruptions
,
he
will
not
let
us
goe
till
he
hath
drawne
us
up
to
heaven
,
and
placed
us
with
himselfe
;
for
the
use
of
this
doctrine
more
shall
be
said
in
the
next
doctrine
,
which
is
taken
from
the
order
.
Christ
he
first
apprehends
us
,
then
we
apprehend
him
:
he
apprehends
us
that
we
may
apprehend
him
,
and
because
hee
hath
apprehended
us
,
therefore
is
it
that
we
apprehend
him
:
for
in
him
it
is
that
we
live
,
and
move
,
and
have
our
being
;
and
therefore
much
more
our
best
being
:
he
it
is
that
gives
us
the
will
and
the
deed
,
to
us
it
is
given
by
him
to
beleeve
,
and
suffer
with
him
.
For
use
hereof
,
in
all
our
actions
to
beg
ability
and
strength
of
him
,
and
get
a
perswasion
that
his
spirit
doth
apprehend
us
in
love
,
and
that
he
will
direct
us
,
and
remove
all
impediments
,
and
stand
by
us
in
all
our
crosses
,
that
we
are
able
to
doe
nothing
but
by
reflection
from
him
,
that
though
wee
are
naturally
dead
and
dull
,
yet
he
will
quicken
us
by
shining
on
our
hearts
with
the
sun-shine
of
his
grace
.
Secondly
,
give
him
the
praise
of
all
the
good
thou
doest
,
for
the
deed
is
his
:
those
that
doe
not
,
doe
apprehend
,
and
are
apprehended
of
themselves
:
and
therefore
it
may
serve
as
a
marke
to
discerne
of
our
estate
,
whither
doe
wee
runne
?
and
what
doe
wee
apprehend
in
our
trouble
?
is
it
Christ
who
is
our
present
help
in
time
of
trouble
?
then
there
is
a
blessed
change
in
us
,
but
doe
we
seeke
to
our
owne
devices
,
to
our
owne
policies
and
inventions
?
surely
wee
have
not
apprehended
Christ
as
wee
ought
to
doe
,
and
therefore
wee
are
to
stirre
up
the
graces
in
us
,
and
beg
increase
of
grace
from
him
that
is
the
fountaine
of
all
grace
.
In
the
next
place
,
it
should
comfort
us
,
by
the
consideration
of
the
certaintie
of
our
estate
,
without
falling
away
,
if
we
hold
fast
unto
the
end
:
if
it
were
ourselves
that
did
apprehend
us
wee
could
not
long
continue
,
but
it
being
Christ
that
holdeth
us
,
our
comfort
is
he
will
not
forsake
us
;
it
s
the
mother
that
holds
the
childe
,
the
childe
cannot
lay
hold
on
the
mother
,
but
is
subject
to
falling
every
houre
:
Christ
hee
holding
us
,
hath
promised
to
love
us
to
the
end
,
and
to
put
his
feare
in
our
hearts
,
that
we
shall
not
fall
or
depart
from
him
:
this
being
dayly
considered
,
will
greatly
comfort
a
weake
Christian
,
Christ
may
seeme
to
let
him
fall
by
suffering
him
to
fall
into
some
great
sinne
,
but
it
is
onely
to
humble
him
,
and
to
teach
him
not
to
trust
to
his
owne
strength
,
which
will
soone
faile
him
,
but
upon
his
mercie
and
grace
:
And
therefore
,
In
the
next
place
,
it
teacheth
us
to
hold
fast
unto
him
,
and
relye
on
him
,
and
to
pray
to
him
that
he
would
hold
us
fast
.
and
then
we
fall
not
from
God
,
but
to
God
,
hee
hath
delivered
us
,
and
will
deliver
us
and
keepe
us
to
his
heavenly
kingdome
:
if
we
fall
into
sinne
,
let
us
repent
and
goe
to
God
,
there
is
mercie
in
Israel
concerning
this
and
with
him
is
plenteous
redemption
,
his
right
hand
is
under
us
ever
to
hold
us
up
,
that
we
cannot
fall
so
deeply
but
hee
will
lift
us
up
againe
.
In
the
next
place
,
this
may
be
a
comfort
to
us
in
all
our
troubles
and
afflictions
of
this
life
:
Are
troubles
neare
?
God
is
not
far
off
(
Psal.
22.
and
Psal.
118.
)
But
full
of
comforts
for
such
:
we
have
an
invisible
wall
about
us
,
the
wall
of
Angels
,
and
God
fights
for
us
,
there
is
more
with
us
than
against
us
,
God
will
not
suffer
us
to
be
tried
above
that
we
are
able
to
beare
:
let
us
therefore
pray
,
forsake
me
not
Lord
,
lest
I
forsake
thee
:
if
wee
pray
to
him
he
will
bee
found
of
us
.
Paul
prayed
for
this
.
Christ
also
that
knew
he
was
apprehended
,
yet
prayed
all
night
;
and
this
are
we
to
doe
:
he
hath
promised
,
to
heare
us
.
And
therefore
let
us
goe
in
faith
and
assurance
to
him
,
in
all
our
troubles
.
VERS.
13.
Brethren
,
I
count
not
my selfe
to
have
apprehended
.
THe
holy
Apostle
dwels
upon
the
point
,
that
hee
might
presse
it
the
more
,
and
its
good
to
presse
matter
of
waight
:
the
Apostle
shewing
that
conceipt
of
perfection
to
be
dangerous
,
againe
tells
the
Philippians
,
that
he
had
not
that
which
they
boasted
of
.
This
pride
of
our selves
,
and
conceipt
,
is
a
sinne
that
climbes
up
to
heaven
,
and
enters
on
Gods
prerogative
,
and
a
sinne
that
God
doth
directly
set
himselfe
against
:
of
this
compellation
,
Brethren
,
I
have
formerly
spoken
.
I
might
also
touch
that
doctrine
,
that
the
Kingdome
of
heaven
is
not
perfected
in
us
here
,
but
that
it
growes
by
degrees
:
it
s
at
the
first
,
as
a
graine
of
mustard
seed
,
there
are
babes
in
Christianitie
,
and
old
men
growne
Christians
.
And
the
ground
hereof
,
may
be
partly
in
the
subject
,
partly
in
the
object
.
In
regard
of
the
subject
,
for
that
graces
are
imperfect
in
us
,
the
more
the
soule
hath
,
the
more
it
desires
.
In
regard
of
the
object
,
for
that
Christ
is
so
full
,
that
we
are
not
able
to
receive
all
his
fulnesse
:
so
as
there
is
imperfection
in
us
,
and
superabundant
perfection
in
him
.
Paul
had
a
large
affection
,
yet
came
farre
short
,
this
possibilitie
of
the
soule
to
receive
more
will
bee
in
us
,
till
we
be
in
heaven
,
where
we
shall
bee
full
;
and
therefore
while
we
are
here
,
wee
pray
still
,
thy
will
bee
done
,
on
earth
as
it
is
in
heaven
,
and
thy
Kingdome
come
,
more
and
more
:
it
s
a
strange
conceipt
therefore
,
for
any
to
thinke
he
may
be
too
good
,
yet
doe
these
dayly
(
or
should
doe
)
pray
for
more
and
more
perfection
here
on
earth
,
although
they
say
they
know
not
what
.
And
another
reason
why
we
apprehend
Christ
not
so
fully
here
as
wee
shall
doe
hereafter
,
is
,
because
the
manner
of
making
Christ
knowne
to
us
,
is
by
revelation
.
1
Cor
13.
We
behold
him
here
but
as
it
were
in
a
glasse
,
in
the
glasse
of
his
Word
and
Sacraments
,
which
cannot
represent
him
to
our
understanding
so
cleerely
,
as
hereafter
we
shall
behold
him
in
the
beatificall
vision
.
Take
heed
therefore
of
a
selfe
conceipt
of
perfection
:
when
we
begin
to
be
unwilling
to
grow
better
,
we
begin
to
waxe
worse
,
there
is
no
stay
in
Christianitie
.
It
is
the
sight
of
our
imperfection
,
that
makes
us
strive
to
perfection
,
and
the
more
we
see
into
our
miserie
,
the
more
earnestly
we
strive
on
to
be
freed
from
it
.
VERS.
13.
But
this
one
thing
I
doe
,
forgetting
those
things
which
are
behinde
,
and
reaching
forth
to
those
things
that
are
before
.
SEe
what
is
the
Apostles
unum
necessarium
,
to
grow
more
and
more
to
the
fulnesse
of
the
knowledge
of
Christ
.
All
other
things
he
counts
as
dung
and
losse
.
So
as
we
may
hence
observe
,
that
the
spirit
of
God
in
a
Christian
heart
,
subjects
all
things
to
one
Christ
.
One
thing
have
I
desired
of
the
Lord
(
said
David
)
Make
this
therefore
a
rule
to
difference
our
estates
by
.
What
is
the
thing
wee
intend
chiefly
,
is
it
riches
,
or
pleasures
,
or
honours
?
this
one
thing
will
be
the
utter
overthrow
of
all
religion
in
us
;
Christ
will
be
supream
,
or
he
will
not
be
:
He
that
loves
father
or
mother
more
than
me
,
is
not
worthy
of
mee
,
saith
Christ
of
himselfe
.
There
is
none
so
wicked
but
would
be
religious
,
till
religion
comes
to
crosse
that
one
thing
,
their
darling
sinne
.
And
thus
have
they
base
limitations
,
which
must
needs
prejudice
their
grow●h
in
religion
,
for
where
religion
is
,
it
will
crosse
their
base
affections
and
lusts
.
Therefore
,
whosoever
we
are
that
intend
to
be
true
Christians
indeed
,
resolve
first
to
preferre
the
peace
of
conscience
and
the
fruite
of
of
religion
above
all
,
and
resolve
to
abhorre
all
things
that
will
crosse
this
one
thing
of
St.
Paul
.
VERS.
14.
I
presse
towards
the
marke
.
BEhold
an
excellent
description
of
a
Christian
course
,
borrowed
from
the
exercise
of
running
a
race
,
being
a
man-like
and
commendable
exercise
,
fitting
men
and
inabling
them
for
warre
.
The
very
heathen
herein
condemne
us
,
whose
ordinary
chiefe
exercises
,
what
are
they
but
good
company
(
as
wee
call
them
)
continuall
lying
at
T●vernes
,
to
the
impoverishing
of
our
estates
,
and
weakning
our
bodies
:
the
kinde
I
condemne
not
,
but
the
excesse
is
such
,
as
the
Heathen
would
be
ashamed
of
,
for
which
they
shall
even
rise
up
in
judgement
against
us
,
and
condemne
us
.
But
from
the
similie
,
wee
may
gather
thus
much
;
That
Christianitie
is
a
race
,
the
beginning
of
this
race
is
at
the
beginning
of
our
conversion
,
it
should
begin
at
our
baptisme
:
the
first
thing
we
should
know
ought
to
bee
God
,
the
race
is
the
performance
of
good
duties
,
concerning
our
generall
calling
,
and
concerning
our
particular
.
For
the
length
of
our
races
,
some
are
longer
,
some
shorter
,
but
the
end
of
every
mans
race
is
the
end
of
his
life
:
some
mens
wayes
are
plainer
,
some
rougher
,
the
prize
is
fulnesse
of
joy
;
the
lookers
on
,
are
heaven
,
earth
,
and
hell
,
God
is
the
instituter
of
this
race
,
and
the
rewarder
;
the
helpers
,
are
Christ
,
good
Angels
,
and
the
Church
,
which
helpes
by
prayer
;
the
hinderers
are
the
devill
and
his
instruments
,
who
hinder
us
by
slanders
,
persecutions
,
and
the
like
.
For
ground
of
this
race
in
us
,
we
are
to
know
that
man
is
created
with
understanding
,
directing
him
to
doe
things
to
a
good
end
and
scope
,
other
creatures
are
carried
to
their
end
,
as
the
shaft
out
of
a
bow
,
only
man
fore-seeing
his
end
,
apprehends
meanes
thereto
:
his
end
is
to
receive
reconciliation
and
union
with
God
,
to
which
hee
aymes
by
doing
some
things
,
suffering
others
,
and
resisting
others
.
And
this
race
is
also
ordered
by
lawes
,
for
every
runner
is
not
crowned
,
there
is
a
running
ill
,
that
shall
never
procure
the
prize
.
The
lawes
hereof
concerne
either
preparation
,
or
the
action
it selfe
;
for
preparation
,
there
is
a
dieting
requisite
,
as
those
that
runne
in
a
race
,
have
a
care
hereof
,
to
use
such
diet
as
did
strengthen
not
cloy
,
and
such
apparell
as
might
cover
them
,
not
clog
them
;
so
ought
it
to
bee
in
our
spirituall
race
,
we
must
cast
aside
all
heavie
loads
,
every
weight
and
sinne
,
which
doth
so
easily
beset
us
;
as
it
is
Heb.
12.1
.
If
God
cast
on
us
any
place
or
riches
,
let
us
use
them
for
a
good
end
,
but
not
make
them
our
end
,
and
therefore
with
them
take
up
dayly
examination
of
our selves
,
how
we
behave
our selves
towards
these
worldly
things
.
It
were
a
madnesse
in
a
runner
,
in
his
race
to
take
up
a
burthen
,
and
not
to
thinke
it
will
be
a
sore
trouble
to
him
,
and
why
doe
we
not
think
thus
in
our
spirituall
race
?
Cast
we
off
therefore
originall
corruption
,
and
the
corruption
of
our
place
,
time
,
and
calling
,
which
in
time
will
grow
unsupportable
to
us
.
Let
us
desire
no
more
than
God
gives
,
and
what
afflictions
God
sends
us
,
let
us
take
,
assuring
our selves
they
are
for
our
good
.
to
consider
the
wayes
that
we
are
to
runne
in
,
what
dangers
wee
are
like
to
meet
with
,
forecast
and
resolve
against
the
worst
,
and
withall
promise
we
our selves
Gods
assured
protection
in
our
worst
estate
,
the
want
of
this
is
the
seminarie
and
ground
of
all
Apostacie
,
when
men
promise
to
themselves
in
Christianitie
,
such
things
as
God
never
promised
.
Christ
therefore
promiseth
,
and
sheweth
the
worst
first
:
but
the
devill
to
deceive
us
keepes
the
worst
out
of
our
eyes
,
and
shewes
a
sort
of
vaine
delights
and
pleasures
,
but
the
sting
of
them
(
through
his
subtiltie
and
craft
)
he
suffers
us
to
feele
before
we
see
it
.
A
third
law
is
,
that
we
enter
the
race
betimes
,
it
s
the
devils
tricke
to
put
off
the
care
of
this
,
In
the
next
place
,
we
are
to
take
heed
of
hinderances
of
us
in
our
preparation
▪
as
First
of
all
,
hope
of
long
life
,
whereby
we
are
besotted
,
thinking
life
and
death
is
in
our
command
that
we
shall
have
time
enough
,
and
need
not
so
soone
enter
upon
good
duties
.
a
conceit
that
when
wee
have
once
given
up
our
names
to
Christ
,
that
presently
we
bid
adieu
to
all
delight
,
mirth
,
and
pleasure
,
when
alas
we
are
farre
deceived
;
God
denies
not
pleasure
to
us
,
but
will
give
us
whatsoever
is
good
for
us
,
we
shall
delight
and
rejoyce
,
but
with
a
joy
spirituall
,
and
wee
shall
see
nothing
in
this
world
,
that
may
any
way
deserve
our
delight
therein
.
But
consider
we
withall
,
that
God
is
above
all
our
corruptions
,
that
he
can
make
of
a
Lion
a
Lambe
,
and
that
if
wee
will
trust
upon
him
,
in
his
time
he
will
helpe
us
,
and
wee
shall
overcome
these
Giant-like
corruptions
,
Christ
he
hath
conquered
them
already
,
and
though
while
we
live
wee
cannot
wholly
overco●e
them
,
yet
Davids
house
shall
grow
stronger
and
stronger
,
and
Sauls
house
weaker
,
we
shall
have
grace
sufficient
for
us
:
God
will
sweeten
Religion
to
us
,
that
wee
shall
delight
therein
,
and
Christ
will
not
leade
us
into
temptation
,
till
he
hath
fitted
us
to
it
by
his
grace
,
and
then
we
shall
rejoyce
as
the
Apostles
did
Acts
5.
that
we
are
accounted
worthy
to
suffer
.
Contrary
to
this
humour
,
some
thinke
it
so
easie
a
matter
to
runne
this
race
,
as
they
thinke
they
cannot
be
out
of
it
,
or
tired
therein
,
when
as
indeed
they
never
set
foot
therein
;
let
such
looke
to
themselves
if
they
be
in
this
race
,
they
shall
finde
it
no
easie
matter
.
But
thus
much
concerning
rules
or
lawes
for
preparation
to
this
race
,
now
there
are
lawes
to
be
observed
of
those
that
are
in
the
race
,
as
First
,
must
resolve
to
hold
on
without
discontinuance
of
their
course
of
good
duties
,
for
some
by
omitting
good
duties
,
now
and
then
upon
slight
occasions
,
do
come
through
Gods
just
sufferance
to
leave
them
off
,
and
never
take
them
up
againe
,
and
thereby
whiles
they
are
not
getting
ground
by
continuing
their
course
,
they
doe
lose
thereby
,
even
as
water-men
rowing
against
the
streame
,
if
they
doe
not
row
but
rest
never
so
little
,
the
streame
carries
them
backe
againe
,
and
they
cannot
recover
themselves
,
but
with
great
difficultie
:
so
it
is
in
this
Christian
race
,
a
little
interruption
of
dutie
,
causes
thrice
so
much
paines
to
recover
our
former
estate
;
therefore
we
are
to
take
up
a
holy
resolution
,
not
to
be
interrupted
in
good
duties
.
The
next
law
is
,
that
wee
must
looke
to
gaine
ground
still
to
grow
from
grace
to
grace
.
It
s
the
Apostles
ayme
still
to
grow
better
than
himselfe
,
contrary
to
this
many
forsake
their
first
love
,
they
thinke
themselves
wise
but
are
fooles
,
such
as
the
Lord
will
spew
out
of
his
mouth
,
as
he
threatens
the
Church
of
Laodicea
.
And
indeed
the
most
men
at
the
best
are
but
civill
,
and
doe
but
provide
for
their
owne
ease
,
and
can
indure
any
mixture
of
religion
or
company
,
and
the
ground
of
this
coldnesse
is
a
selfe-conceit
,
whereby
men
thinke
well
of
themselves
,
and
their
estate
;
Paul
he
was
of
another
spirit
,
ever
pressing
forward
.
A
third
law
is
,
that
we
doe
things
with
all
our
might
,
that
we
runne
this
race
with
all
our
earnest
indeavour
,
there
is
no
bodily
exercise
that
profiteth
,
but
it
must
be
with
putting
forth
of
our
strength
;
so
our
Christian
actions
should
shew
even
outwardly
,
that
we
doe
things
as
if
we
intended
thereby
to
honour
God
indeed
,
and
to
this
end
wee
are
to
depend
on
God
by
prayer
,
that
he
would
give
us
strength
,
and
mindes
to
put
forth
our
strength
,
for
gaining
most
honour
to
his
Majestie
,
and
this
will
bring
great
assurance
and
comfort
to
us
in
time
of
need
.
A
fourth
rule
is
,
that
wee
are
to
runne
this
race
with
a
cheerfull
and
speedie
course
:
a
dead
performance
of
duties
,
is
no
part
of
our
race
,
yea
as
many
goe
to
hell
by
ill
performance
of
good
duties
,
as
by
committing
sinnes
that
are
scandalously
evill
;
for
this
resting
in
the
work
done
,
is
the
cause
of
hardnesse
of
heart
,
and
there
by
of
despaire
,
and
at
the
best
never
brings
any
sound
comfort
at
all
to
us
:
and
therfore
we
are
injoyned
to
doe
good
duties
,
and
to
doe
them
in
a
good
manner
,
Let
a
man
examine
himselfe
and
so
let
him
eate
of
this
bread
,
and
drinke
of
this
cup
,
and
so
runne
that
you
may
obtaine
.
It
s
no
lingring
,
we
know
not
how
long
we
shall
live
,
how
soone
we
shall
die
,
and
therefore
let
us
make
haste
to
doe
our
worke
,
before
God
takes
away
time
from
us
,
by
taking
us
out
of
the
world
.
And
those
especially
are
to
look
to
this
,
that
have
lived
long
in
their
owne
courses
,
and
are
but
lately
reclaimed
,
they
are
much
behinde
,
and
had
need
make
haste
,
the
journey
is
long
,
their
time
but
short
.
And
to
this
end
,
looke
we
not
what
wee
have
done
,
and
how
farre
we
have
gone
,
but
looke
what
remaines
to
be
done
,
and
know
we
have
done
nothing
,
till
we
have
done
all
.
But
it
will
be
asked
,
what
may
wee
not
thinke
of
duties
that
are
past
?
I
answer
,
But
men
may
say
,
what
is
there
no
pause
,
is
there
no
Sabboth
?
I
answer
,
In
the
next
place
,
take
we
heed
of
such
hinderances
,
as
may
make
us
eyther
slacke
,
or
intermit
this
race
of
ours
.
wee
must
take
heed
of
idle
scruples
and
temptations
:
these
are
no
other
than
as
dust
cast
in
the
eyes
of
the
runners
,
and
as
stones
that
gaule
their
feet
,
interpret
them
to
bee
the
subtilties
of
the
devill
,
and
therefore
shake
them
off
,
and
intend
thy
dutie
thou
art
about
,
and
pray
for
wisedome
to
discerne
aright
of
things
;
regard
not
the
golden
apples
of
the
profits
and
pleasures
of
this
life
,
that
lye
in
thy
way
to
divert
thy
steps
,
and
sweepe
off
evermore
the
dirt
of
these
worldly
cares
,
which
we
gather
in
our
race
,
and
by
little
and
little
grow
to
clog
us
.
beware
of
sinnes
against
conscience
:
they
take
away
joy
,
and
make
our
hearts
dead
,
there
are
many
that
seeing
diverse
of
their
sinnes
before
them
,
concerning
which
they
finde
no
peace
in
themselves
,
are
soone
out
of
breath
,
and
quite
out
of
heart
,
and
so
by
little
and
little
runne
into
despaire
,
and
without
hope
ever
to
attaine
the
price
.
Thirdly
,
take
we
heed
of
ill
and
dull
companie
,
that
are
cold
in
religion
,
that
cannot
away
with
good
religious
duties
;
for
as
it
is
in
our
ordinary
travels
good
companie
makes
time
and
way
passe
away
speedily
and
with
comfort
,
so
is
it
in
this
race
,
good
and
gracious
company
by
exhortation
and
example
,
doe
wonderfully
incourage
us
,
and
ill
companie
contrarily
doe
dishearten
us
,
disswade
us
,
and
clog
us
,
and
draw
us
backe
from
every
good
dutie
we
take
in
hand
.
But
many
mens
conceits
are
,
they
need
not
all
this
adoe
,
they
are
well
enough
though
they
be
not
thus
holy
,
all
cannot
come
to
the
high
pitch
of
mortification
▪
surely
there
is
hardly
any
beginning
of
grace
in
such
,
who
allow
themselves
in
a
dead
course
,
for
where
the
love
of
God
is
,
it
will
constraine
men
to
shew
their
thankfull
and
loving
hearts
to
him
,
in
walking
before
the
Lord
with
all
their
might
.
In
the
fourth
place
,
take
heed
how
we
suffer
our
mindes
to
wander
in
this
race
:
let
us
not
looke
at
the
lookers
on
;
the
world
,
and
the
devill
,
and
wicked
men
,
passe
not
for
their
censures
,
we
may
assure
our selves
before
we
enter
this
race
,
we
shall
have
no
applause
from
them
,
let
a
slow
dull
jade
come
by
(
like
Dogges
)
they
let
him
passe
,
none
regards
,
but
if
another
comes
by
a
pace
,
every
man
runnes
barking
,
and
slandering
,
and
backbiting
after
him
,
and
if
they
can
,
they
will
bite
too
;
shall
a
man
care
for
such
as
these
?
no
wee
must
resolve
before
hand
to
have
the
world
,
the
devill
,
and
all
the
enemies
he
can
make
to
bee
against
us
,
let
us
therefore
set
our
eyes
onely
on
him
that
has
our
reward
in
his
hand
,
that
observes
us
and
is
ready
to
crowne
us
,
and
let
us
beg
courage
and
strength
from
him
,
and
spirituall
wisedome
;
how
we
should
performe
every
action
,
with
what
intention
or
remission
of
heart
and
affection
,
how
to
sanctifie
his
name
in
the
performance
of
the
duties
of
our
callings
,
how
to
make
every
action
,
yea
our
recreations
,
a
furtherance
in
this
our
Christian
race
.
Secondly
,
let
us
dayly
search
and
trie
our
hearts
and
wayes
,
see
how
we
profit
or
go
back
,
how
we
grow
like
or
unlike
Christ
:
particularly
,
examine
we
how
the
pompe
of
the
world
seemes
to
us
?
whether
base
and
contemptible
?
if
so
,
then
the
further
wee
are
runne
in
this
Christian
race
:
for
as
in
objects
of
sight
,
the
further
we
are
from
them
,
the
lesse
they
seeme
to
us
,
and
the
nearer
we
are
to
them
,
they
appeare
the
greater
;
so
it
is
in
the
object
of
our
mindes
:
doth
heaven
appeare
full
and
beautifull
to
us
,
it
s
a
signe
we
are
neare
to
it
,
and
wee
are
come
a
good
way
in
our
race
:
but
contrarily
,
if
it
be
mean
and
of
no
esteem
or
account
,
it
s
farre
from
us
,
we
are
at
the
most
but
comming
towards
it
.
Secondly
,
examine
what
doth
take
up
dayly
the
powers
of
our
soules
and
affections
:
doe
wee
delight
in
the
best
things
?
and
with
Marie
chuse
the
better
part
,
which
shall
not
be
taken
away
from
us
?
or
contrarily
,
are
our
delights
here
below
,
and
our
rest
set
up
here
,
then
we
have
our
reward
here
,
and
the
price
is
not
prepared
for
us
,
but
God
will
spew
us
out
for
our
coldnesse
:
and
therefore
,
if
we
finde
coldnesse
creeping
on
us
,
let
us
take
heed
of
it
,
it
is
a
dangerous
estate
,
God
cannot
indure
it
;
for
while
we
allow
of
good
things
,
but
shew
not
intention
of
spirit
in
the
performance
of
them
,
wee
do
even
judge
them
,
and
tell
the
world
they
be
things
not
worthy
of
our
paines
and
indeavours
:
let
us
therefore
not
allow
of
this
coldnesse
,
though
it
be
in
us
,
b●t
strive
against
it
,
meditate
of
such
things
as
may
inflame
us
,
and
pray
against
it
.
VERS.
14.
For
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
I
Presse
forth
.
It
s
a
word
of
vehemencie
,
signifying
to
set
forth
his
utmost
bent
and
indeavour
,
both
of
the
inward
man
and
of
the
outward
and
all
is
to
heaven
,
so
as
a
Christians
ayme
is
alwayes
to
Ierusalem
,
his
lookes
is
that
way
,
his
tongue
speakes
the
language
thereof
,
his
carriage
will
tell
he
seekes
another
Citie
,
Heb.
11.
But
for
these
words
,
observe
there
is
first
a
price
.
Secondly
,
it
s
a
price
of
a
calling
.
Thirdly
,
this
calling
is
high
.
Fourthly
,
this
calling
we
have
here
in
part
.
Concerning
this
word
price
,
it
s
a
metaphor
taken
from
the
reward
of
victory
,
gotten
in
some
exercise
.
God
hereby
brings
heaven
downe
to
us
.
Because
wee
cannot
goe
to
it
,
he
insinuates
into
our
affections
by
pleasing
things
,
and
teaches
faith
by
sense
.
not
rest
in
these
borrowed
words
,
but
ever
know
that
the
thing
that
is
described
,
goes
beyond
the
description
by
any
earthly
similitude
.
God
hath
reserved
a
happie
estate
for
such
Christians
as
are
elected
to
runne
in
this
race
,
that
are
fitted
to
it
,
and
that
are
preserved
to
it
.
to
magnifie
Gods
goodnesse
:
that
whereas
by
nature
,
death
with
his
pale
horse
,
and
hell
should
follow
us
,
now
the
course
is
altered
;
a
holy
life
in
Gods
commandements
is
given
to
us
here
,
and
then
glory
shall
be
heaped
upon
us
.
God
hath
begotten
us
to
a
lively
hope
,
but
hath
passed
by
the
Angels
,
and
left
them
without
hope
of
recoverie
.
this
happie
price
is
to
bee
given
,
after
running
:
God
keepes
this
order
,
to
exercise
his
graces
in
us
,
that
we
might
bee
a
meanes
to
gaine
others
,
and
that
wee
might
value
happinesse
the
more
.
If
we
did
not
suffer
here
,
we
could
not
taste
heaven
so
sweetly
after
labour
,
sleepe
and
rest
is
sweet
.
And
its
fitting
that
we
should
be
followers
of
Christ
,
to
fill
up
the
measure
of
his
sufferings
;
hee
did
first
runne
,
and
then
was
crowned
,
and
this
order
we
must
keepe
,
if
we
meane
ever
to
be
with
him
.
And
let
us
bee
comforted
herein
,
though
the
race
be
long
and
painfull
,
yet
there
is
an
end
:
it
will
not
continue
for
ever
,
and
with
the
end
,
there
comes
a
price
.
The
world
runnes
in
a
mase
here
and
there
,
they
have
their
reward
,
and
their
happinesse
will
end
soone
,
but
a
Christians
happinesse
will
never
end
.
In
the
next
place
observe
,
it
is
expedient
and
usefull
to
have
an
eye
to
this
price●
:
it
made
Paul
,
and
it
will
make
us
runne
cheerfully
,
and
God
tells
us
of
it
,
to
the
end
wee
may
fixe
the
eyes
of
our
mindes
upon
it
,
Colos.
3.23
.
Whatsoever
we
doe
,
doe
it
heartily
,
as
to
the
Lord
,
knowing
of
the
Lord
we
shall
receive
the
reward
of
the
inheritance
.
But
some
may
say
,
if
it
bee
an
inheritance
to
us
,
how
is
it
then
propounded
as
a
price
to
us
?
I
answer
,
But
for
the
matter
in
hand
;
I
say
its
expedient
to
looke
to
the
price
;
that
we
be
not
carried
away
with
temptations
on
the
right
hand
,
or
on
the
left
,
and
therefore
let
us
not
looke
on
them
.
Moses
eye
was
so
fixed
on
this
price
,
as
he
set
light
by
all
the
pleasures
of
this
life
;
the
eye
of
faith
in
a
Christian
,
is
stronger
than
that
of
sense
,
yet
let
us
take
these
cautions
.
First
,
that
we
know
ourselves
sonnes
,
and
that
wee
come
to
this
price
by
inheritance
.
And
secondly
,
that
we
love
not
God
so
much
for
his
goodnesse
to
us
,
as
for
that
goodnesse
which
is
in
him
:
for
a
Christian
aymes
first
at
Gods
glorie
,
then
at
his
owne
good
;
and
so
hee
loves
God
for
being
goodnesse
it selfe
,
then
for
being
good
to
him
.
And
yet
a
Christian
in
order
,
comes
first
to
see
Gods
goodnesse
to
him
,
and
therefore
loves
him
,
and
then
he
arises
higher
to
the
love
of
God
,
even
for
that
he
is
goodnesse
,
and
thenceforth
admires
and
adores
his
fulnesse
,
for
else
to
love
God
because
God
loves
us
,
is
mercenarie
.
Wee
are
therefore
to
thinke
of
this
happie
estate
:
But
to
proceed
in
the
next
place
,
this
is
a
price
of
calling
,
we
must
be
called
to
it
:
who
can
take
a
calling
on
him
,
unlesse
God
calles
him
?
and
who
can
be
inabled
but
those
that
hee
inables
?
This
calling
of
his
,
is
the
beginning
of
his
golden
chaine
of
salvation
,
hee
calles
us
from
a
cursed
estate
,
to
a
happy
communion
;
from
death
and
bondage
under
the
devill
,
to
be
Kings
and
Princes
.
And
this
is
done
by
outward
meanes
,
and
inward
worke
of
the
spirit
,
this
calling
is
a
powerfull
calling
,
inabling
them
to
come
that
are
called
.
And
hereby
we
may
try
,
whether
wee
have
any
title
to
heaven
or
not
;
wee
be
effectually
called
,
it
supposeth
we
are
chosen
,
called
and
singled
out
from
others
of
the
world
:
and
therefore
all
swearers
,
and
those
that
are
given
to
drunkennesse
and
profanenesse
,
they
are
not
called
nor
singled
,
they
remaine
as
they
were
,
for
this
singling
out
,
is
the
first
part
of
the
execution
of
Gods
decree
of
election
.
And
whom
God
calles
,
he
qualifies
,
Princes
they
may
call
men
to
places
,
but
they
cannot
qualifie
them
.
But
God
when
he
calles
Saul
to
be
a
King
,
hee
gives
him
a
Kings
heart
,
so
if
we
be
called
to
this
heavenly
kingdome
,
we
shall
have
holy
and
Kingly
hearts
and
mindes
given
us
.
mens
tongues
will
shew
what
calling
they
are
of
,
in
their
discourse
.
A
Christian
will
remember
he
is
a
Christian
,
and
will
walke
worthy
of
his
calling
,
and
with
Nehemiah
hee
will
reason
,
shall
such
a
man
as
I
doe
thus
?
speake
thus
?
thinke
such
vile
sinfull
thoughts
?
and
those
that
are
not
of
this
carriage
,
shew
no
great
religion
in
them
.
And
just
it
is
with
God
,
to
give
such
over
to
a
great
measure
in
sinne
.
this
calling
is
to
glorie
;
and
therefore
he
that
is
called
,
he
will
thinke
of
heaven
,
and
magnifie
and
admire
Gods
goodnesse
to
him
,
what
thing
is
man
Lord
,
that
thou
shouldst
bee
mindfull
of
him
?
and
therefore
those
that
admire
the
pompe
and
glory
of
this
world
,
it
s
a
signe
their
calling
is
worldly
,
and
that
they
are
called
by
the
world
.
Fourthly
;
thou
art
my
sonne
,
the
heart
answereth
,
thou
art
my
God
.
Behold
I
come
quickly
,
(
saith
Christ
)
even
so
come
Lord
Iesus
,
saith
the
Christian
heart
.
And
therefore
a
rebellious
disposition
,
shewes
that
Gods
spirit
is
not
there
.
Thirdly
,
this
calling
of
ours
is
a
high
calling
:
it
s
from
heaven
,
to
heaven
;
it
s
from
a
heavenly
spirit
,
by
spirituall
meanes
to
Christ
in
heaven
,
to
Saints
,
to
spirituall
imployments
and
priviledges
.
Hence
therefore
wee
may
learne
who
are
the
greatest
men
:
sensuall
men
thinke
those
in
outward
place
the
greatest
men
of
all
other
▪
alas
they
are
nothing
to
a
Prince
of
heaven
,
hee
is
a
spouse
to
Christ
,
shall
judge
all
the
world
,
and
triumph
over
Sathan
.
All
other
callings
end
in
the
dust
with
our
bodies
;
Kings
shall
rise
as
Pesants
,
and
it
may
bee
in
a
worse
estate
than
many
of
the
meanest
,
there
is
no
difference
in
death
.
All
other
callings
are
by
men
,
from
men
,
to
men
,
to
earthly
purposes
;
let
us
make
therefore
a
difference
,
and
know
whence
our
calling
is
,
that
we
may
be
thankfull
,
and
whether
it
is
,
that
we
may
be
joyfull
.
who
are
of
the
highest
spirits
?
its
a
Christian
and
onely
he
,
he
overlookes
all
these
base
things
,
his
way
,
his
minde
,
is
ever
upwards
,
and
with
Paul
,
he
thinkes
●ll
drosse
and
dung
that
is
here
.
It
is
the
disposition
of
the
world
to
minde
high
matters
,
here
in
religion
are
the
true
aspiring
thoughts
;
as
if
men
will
be
covetous
of
honour
,
here
's
the
right
honour
and
these
are
the
honourable
persons
.
Who
honour
me
,
I
will
honour
,
(
saith
God
)
onely
a
Christian
is
partaker
of
his
desire
,
other
men
desire
high
matters
,
God
knowes
to
what
end
,
but
they
leave
them
in
the
dust
;
but
when
a
Christian
dyes
,
hee
is
then
partaker
of
his
desires
in
fulnesse
.
But
to
proceed
,
this
is
the
calling
of
God
▪
for
by
nature
we
are
dead
,
and
it
can
bee
none
but
God
that
revives
the
dead
;
God
together
with
the
voice
of
his
Ministers
,
sends
his
quickening
spirit
,
giving
eares
to
heare
,
and
understandings
to
understand
.
Againe
,
wee
are
not
onely
dead
,
but
in
thraldome
under
the
devill
:
it
must
needs
bee
one
that
is
stronger
than
this
strong
man
,
that
must
dispossesse
us
of
him
.
This
calling
is
Gods
calling
in
Christ
,
and
that
is
first
as
our
head
:
God
lookes
on
us
as
we
are
in
him
,
and
he
elects
us
as
in
Chri●t
.
For
from
eternitie
he
appointed
so
many
to
be
members
of
Christ
,
as
he
meant
to
save
:
we
are
called
,
and
justified
in
Christ
,
he
must
be
ours
,
before
his
obedience
be
ours
:
we
are
sanctified
in
Christ
,
we
mu●●
be
in
him
as
branches
in
the
vine
,
partaking
in
the
quickning
sap
and
juyce
of
his
grace
,
and
when
we
are
glorified
,
we
must
be
glorified
as
being
of
his
members
.
Then
wee
are
called
by
Christ
,
who
is
the
Authour
of
this
holy
calling
:
and
lastly
,
we
are
called
through
Christ
as
our
mediatour
;
and
thus
chiefly
is
it
meant
here
,
not
through
workes
,
as
the
Papists
will
have
it
:
no
,
Christ
is
the
author
and
finisher
of
our
faith
,
in
him
are
we
crown●d
,
as
the
body
i●
said
to
bee
crowned
when
the
head
is
;
let
us
therefore
che●ish
this
communion
with
Christ
,
by
all
meanes
,
for
thereby
wee
shall
communicate
with
him
of
his
fulnesse
.
VERS.
15.
Let
us
therefore
,
as
many
as
bee
perfect
,
bee
thus
minded
.
ST.
Paul
hee
proceeds
to
others
;
If
any
of
you
be
perfect
as
I
am
,
bee
you
also
thus
minded
as
I
am
;
perfection
in
this
place
,
is
not
meant
of
that
perfection
wee
shall
have
hereafter
,
or
should
have
now
,
or
legall
perfection
;
but
he
is
said
to
bee
perfect
,
that
is
in
his
growing
estate
,
increasing
more
in
grace
,
righteousnesse
,
and
sinceritie
,
or
it
may
bee
meant
of
perfection
in
regard
of
degrees
comparatively
,
whereby
one
out-goes
another
that
is
but
a
novice
in
Religion
:
such
are
those
that
can
rule
their
affections
,
and
can
live
in
a
setled
course
of
holinesse
,
called
in
Heb.
5.14
.
men
of
full
age
:
for
there
are
children
in
Religion
,
new
entered
into
Christsschoole
,
then
those
that
are
come
to
full
age
,
surely
are
exercised
to
discern
good
and
evill
,
and
then
those
that
are
come
to
their
full
pitch
in
heaven
;
betweene
whom
and
the
former
,
there
is
no
more
comparison
,
than
is
betweene
the
Sunne
and
a
starre
for
light
,
so
as
in
regard
of
the
Saints
in
heaven
,
the
best
here
are
imperfect
,
yet
in
regard
of
the
beginners
,
they
may
be
said
to
be
perfect
:
however
,
wee
may
safely
gather
this
.
That
in
Christianitie
there
are
degrees
of
holinesse
:
Let
this
comfort
those
,
that
discomfort
themselves
in
regard
of
their
imperfections
,
grace
must
be
at
the
first
as
a
grain
of
mustard
seed
,
and
therfore
let
such
with
patience
attend
the
meanes
,
and
trust
God
for
the
issue
.
Secondly
,
there
is
a
kinde
of
perfection
attainable
in
this
life
:
which
we
ought
to
strive
to
,
the
reason
is
,
that
in
all
things
God
hath
ordained
a
set
pitch
,
beyond
which
they
cannot
come
,
and
to
which
they
all
tend
;
and
as
it
s
in
nature
,
so
in
grace
,
though
he
hath
appointed
to
every
one
his
severall
portion
and
measure
of
grace
here
,
yet
a
pitch
he
also
hath
set
to
all
,
which
wee
are
to
ayme
at
,
to
grow
better
still
,
though
in
this
life
we
cannot
attain
to
it
,
and
the
reason
is
because
we
know
not
how
God
wil
exercise
us
:
he
doth
exercise
all
his
children
,
but
some
with
greater
trials
than
others
;
besides
wee
have
a
perfect
God
,
and
a
perfect
word
,
that
is
able
to
make
the
man
of
God
perfect
to
every
good
worke
:
and
these
are
not
given
to
us
for
nought
,
and
therefore
it
s
a
shame
for
a
Christian
to
sit
down
at
any
degree
,
upon
pretence
of
imperfection
:
we
see
plants
in
nature
desire
growth
,
that
they
may
be
able
to
stand
in
,
and
withstand
storms
.
And
where
this
spirituall
nature
is
,
and
this
new
creature
,
there
will
bee
indeavour
to
increase
in
strength
,
to
undergoe
and
overcome
all
temptations
and
hinderances
whatsoever
And
to
know
whether
wee
have
this
perfection
or
not
.
will
ever
be
a
base
esteeme
of
these
outward
earthly
priviledges
and
honours
:
nay
of
the
good
indowments
of
our
mindes
,
counting
them
losse
in
comparison
of
Christ
,
and
this
will
worke
a
sure
setled
hope
in
Christ
evermore
.
there
will
be
a
perfection
of
holinesse
a
neglect
of
things
passed
,
and
an
earnest
indeavouring
to
things
before
,
to
presse
to
the
price
.
a
perfect
Christian
desires
the
comming
of
Christ
:
but
the
weake
one
ever
cries
,
let
me
O
Lord
recover
my selfe
before
I
goe
from
hence
,
hee
has
not
that
assurance
of
his
good
estate
,
that
a
well
growne
Christian
hath
.
hath
sweet
communion
with
Christ
,
and
can
goe
to
God
with
boldnesse
,
without
feare
of
judgement
,
or
terrour
of
his
presence
,
where
as
the
weakest
are
driven
to
God
by
feare
,
others
by
hope
,
this
man
comes
to
God
,
being
moved
by
a
sweet
disposition
of
love
.
a
strong
Christian
is
not
moved
with
any
change
,
either
of
prosperitie
or
adversitie
:
weake
braines
are
soon
overturned
with
strong
waters
,
so
weake
Christians
are
soone
drunken
with
prosperitie
.
But
a
strong
Christian
in
any
prosperitie
,
is
pliable
and
fit
for
any
thing
:
David
in
the
middest
of
all
his
royalty
,
saw
a
greater
blessednesse
than
honour
,
and
riches
;
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
sin
,
and
in
whose
lippes
is
no
guile
.
Psal.
32.
In
adversitie
also
,
a
sound
Christian
will
not
shrink
,
knowing
God
cannot
be
changed
,
though
his
estate
may
alter
,
and
therefore
he
can
want
,
as
well
as
abound
;
growing
strong
in
patience
as
in
other
Christian
graces
.
But
it
is
contrary
with
the
weake
Christian
,
for
every
crosse
strikes
at
his
heart
,
and
at
the
foundation
of
his
faith
,
making
him
presently
doubt
of
Gods
love
and
favour
to
him
.
Sixthly
,
A
growne
Christian
he
is
experienced
to
finde
out
Sathans
devises
and
plots
:
and
can
put
a
difference
betweene
the
motions
of
the
flesh
and
the
spirit
,
and
therefore
knowes
what
corruption
to
weaken
,
and
what
grace
to
strengthen
;
when
as
new
beginners
,
for
want
of
practice
and
experience
,
sees
not
these
things
,
and
therefore
ere
hee
is
aware
,
runnes
into
many
offences
,
and
lookes
for
no
remedie
.
Seventhly
,
A
well
grounded
Christian
can
withstand
the
bitter
blasts
and
oppositions
of
this
world
:
nothing
could
move
Paul
nor
separate
him
from
the
love
of
God
,
but
a
weake
Christian
either
is
blowne
away
,
or
at
the
least
shaken
,
with
every
blast
;
as
it
is
in
yong
trees
newly
planted
.
Eightly
,
A
grounded
Christian
beares
with
the
infirmities
he
sees
in
others
he
pities
them
,
and
helpes
them
if
he
can
;
but
judges
not
of
them
as
those
that
are
weake
,
who
for
the
most
part
are
captious
;
you
that
are
spirituall
must
restore
(
saith
the
Apostle
)
those
that
are
weake
with
the
spirit
of
meeknesse
.
Gal.
6.1
.
So
as
it
is
the
weake
ones
that
are
scandalized
,
and
as
they
are
soone
offended
,
so
doe
they
soone
give
occasion
of
offence
to
others
,
by
their
ill
example
;
but
the
growne
Christian
indeavours
to
live
free
from
offence
,
in
the
least
things
hee
is
watchfull
against
Satans
wiles
.
a
perfect
man
doth
most
of
all
others
see
into
his
particular
wants
,
and
lookes
hence
after
a
further
degree
of
grace
:
and
therefore
the
Apostle
bids
such
as
are
perfect
,
to
forget
things
past
,
not
to
looke
on
those
that
are
behinde
,
but
to
see
what
is
yet
before
,
to
bee
attained
unto
,
and
to
presse
forward
thereunto
.
A
strong
Christian
is
of
abilitie
and
indeavour
,
still
to
beget
other
Christians
:
It
s
the
propertie
of
a
growne
creature
,
to
beget
its
like
,
a
weake
Christian
hath
enough
to
doe
to
looke
to
himselfe
;
there
may
be
many
more
signes
named
,
but
these
will
suffice
.
Le
ts
come
to
the
meanes
whereby
we
may
grow
to
this
strength
and
perfection
.
And
first
of
all
,
we
must
know
there
must
bee
an
order
;
we
are
to
grow
in
fundamentall
graces
in
the
first
place
,
for
we
water
not
the
leaves
but
the
root
of
our
plants
,
and
the
graces
that
are
the
foundation
of
all
workes
being
gotten
,
and
diligently
cherished
,
the
workes
,
which
are
but
as
leaves
,
will
soone
put
forth
.
The
maine
fundamentall
grace
of
all
is
faith
:
which
we
are
principally
to
looke
after
.
First
,
in
getting
assurance
of
our
salvation
;
to
this
end
walke
holily
,
for
many
live
in
sinnes
against
conscience
,
and
so
can
have
no
assurance
of
the
pardon
of
their
sinnes
,
and
how
dead
and
blockish
are
they
?
David
,
though
a
man
after
Gods
own
heart
,
yet
losing
the
comfortable
assurance
(
by
his
sinning
against
conscience
)
of
the
pardon
of
sinne
,
thought
Gods
holy
spirit
had
quite
forsaken
him
,
therefore
he
prayes
;
Take
not
thy
holy
spirit
from
mee
,
Psal.
51.11
.
Therefore
labour
for
assurance
of
pardon
of
sinne
,
for
where
the
soule
is
wounded
with
the
guilt
of
sinne
,
it
cannot
inlarge
it selfe
in
love
,
but
is
possest
with
a
fearfull
expectation
of
judgement
,
but
when
the
soule
is
assured
of
the
pardon
of
its
sinnes
,
it
breeds
love
to
Christ
;
and
there
it
s
said
of
Marie
,
shee
loved
much
for
many
sins
were
forgiven
her
.
In
the
next
place
,
we
are
to
labour
for
faith
in
the
promises
of
the
forgivenesse
of
sinne
,
and
Gods
goodnesse
to
us
:
that
hee
will
give
grace
and
glorie
,
and
that
wee
shall
want
nothing
,
this
will
put
courage
into
us
.
And
as
we
are
to
labour
for
faith
,
so
also
for
love
:
which
is
cherished
by
meditation
of
Gods
mercies
,
and
his
love
to
us
,
and
this
will
set
us
on
fire
in
all
good
workes
,
and
so
much
of
this
grace
as
wee
have
in
us
,
with
so
much
strength
and
intention
of
spirit
shall
wee
indeavour
to
please
God
in
all
things
:
and
this
argument
the
Apostle
used
to
stirre
up
the
Corinthians
,
1
Cor:
7.1
.
Having
these
promises
,
le
ts
clense
our selves
from
all
filthinesse
,
perfecting
holinesse
in
the
feare
of
God
.
In
the
next
place
,
Whatsoever
wee
doe
,
le
ts
labour
to
doe
it
with
the
best
advantage
:
labouring
to
practice
and
exercise
as
much
grace
,
and
as
many
as
we
can
;
as
in
giving
,
give
in
zeale
to
Gods
honour
,
in
love
to
mercie
towards
our
brother
that
is
in
need
,
and
in
regard
of
justice
,
we
owe
it
to
him
;
God
hath
commanded
us
to
give
him
,
and
he
will
reward
it
,
for
we
lend
to
the
Lord
,
when
wee
give
to
the
poore
.
If
we
are
to
abstaine
from
any
evill
,
we
are
to
abstaine
from
it
with
a
perfect
hatred
thereof
,
and
consider
how
it
will
offend
,
it
will
breake
peace
of
conscience
,
and
dishonour
religion
,
scandalize
those
that
are
weake
,
dishonour
God
,
and
bring
shame
to
our selves
:
yea
,
wee
must
remember
that
the
talents
that
God
gives
us
do
increase
,
in
the
use
of
them
,
the
more
we
strive
to
doe
things
exactly
,
the
more
perfection
we
shall
attaine
to
,
in
the
use
of
performances
.
Thirdly
,
Let
us
not
neglect
litle
things
either
ingood
or
ill
:
omit
no
occasion
of
doing
good
,
and
take
heed
of
the
least
beginnings
of
ill
,
abst●ine
from
all
occasions
and
appearance
of
evill
,
for
though
in
comparison
they
seeme
small
,
they
are
of
great
consequence
.
Fourthly
,
Wee
must
keepe
our
affections
to
holy
exercises
and
meanes
:
for
God
workes
by
meanes
;
neglect
none
,
for
so
much
perfection
thou
losest
thereby
,
and
consider
what
meanes
will
fit
our
disposition
when
we
are
indisposed
;
are
we
dull
in
prayer
?
then
reade
;
if
that
will
not
be
endured
,
then
use
the
communion
of
Saints
,
And
to
this
end
,
consider
the
priviledge
of
a
perfect
Christian
;
He
is
as
Mount
Sion
,
which
cannot
be
moved
:
if
wee
tell
him
of
death
,
it
s
his
hearts
desire
,
tell
him
of
afflictions
he
is
resolute
,
he
lookes
for
them
,
he
knowes
he
lives
Gods
childe
,
and
so
he
shall
die
:
when
a
weak
professor
,
feares
afflictions
,
feares
ill
tidings
,
feares
death
,
and
when
it
comes
,
seekes
for
comfort
,
and
hardly
findes
it
.
Secondly
,
a
perfect
Christian
is
a
beautifull
example
,
and
makes
others
in
love
with
Religion
,
he
is
throughly
exercised
and
practised
:
the
weakling
is
scandalous
,
makes
men
offended
at
Religion
,
soone
takes
offence
,
soone
stumbles
,
and
gets
many
knockes
,
so
as
his
life
is
bitter
.
Thirdly
,
the
perfect
man
honours
God
,
and
gets
him
much
glorie
,
by
hearing
▪
reading
,
praying
,
and
such
duties
;
now
as
parents
love
those
children
best
that
are
most
like
unto
them
,
so
those
whom
the
Lord
findes
like
unto
him
,
hee
will
make
them
more
nee●e
to
him
in
likenesse
.
Fourthly
,
the
perfecter
a
man
is
,
the
more
neere
communion
he
hath
with
Christ
,
and
hath
the
greater
fruit
of
Christs
love
,
and
findeth
peace
of
conscience
,
and
joy
in
the
holy
spirit
:
to
such
as
these
,
Christ
hath
promised
to
come
and
sup
,
and
feast
,
and
refresh
with
his
graces
,
for
even
to
this
end
Christ
came
,
to
make
us
holy
and
pure
,
that
he
might
present
us
to
himselfe
a
glorious
Church
,
Ephes.
5.26.27
.
and
therefore
that
Christ
may
attaine
to
his
end
in
us
,
let
us
indeavour
unto
perfection
.
Fifthly
,
our
estate
hereafter
should
move
us
hereunto
:
we
looke
for
a
new
heaven
,
and
a
new
earth
,
and
we
desire
to
be
ever
with
the
Lord
,
in
that
heaven
wherein
dwelleth
righteousnesse
,
and
therefore
we
ought
to
be
diligent
that
we
may
bee
found
in
him
in
peace
,
without
spot
and
blamelesse
.
It
is
the
Apostle
Peters
argument
,
2
Pet.
3.13.14
.
and
therefore
as
many
of
us
as
be
perfect
,
let
us
be
thus
minded
,
that
we
cannot
goe
farre
enough
,
we
must
strive
still
on
to
perfection
.
VERS.
15.
And
if
in
any
thing
yee
bee
otherwise
minded
,
God
shall
reveale
even
this
unto
you
.
ST.
Panl
aymes
at
the
comfort
of
those
that
are
weake
,
implying
that
every
Christian
stood
not
in
this
pitch
of
disposition
with
the
Apostle
,
and
yet
they
were
not
to
be
discouraged
,
God
will
reveale
the
same
minde
to
them
also
in
his
time
.
In
which
words
we
may
observe
;
first
,
that
some
Christians
see
not
so
farre
as
others
,
neither
at
some
times
so
well
as
at
other
times
:
but
are
like
the
man
in
the
Gospell
,
they
see
at
the
first
men
walke
like
trees
,
and
after
see
things
more
plainly
.
The
way
of
the
righteous
shineth
more
and
more
,
unto
the
perfect
day
as
the
light
doth
:
(
saith
the
Wise
man
,
Prov.
4.18
.
)
And
as
the
Church
grew
to
knowledge
by
degrees
,
so
do
we
,
for
we
first
know
things
in
generall
;
at
the
first
,
Peter
knew
not
that
the
Gentiles
should
be
called
,
Acts
10.
And
the
Disciples
were
at
the
first
weake
,
and
subject
to
many
infirmities
,
and
therefore
we
must
take
heed
of
judging
and
censuring
others
,
and
also
that
we
discourage
not
our selves
,
by
reason
of
our
weaknesse
,
God
willin
his
time
strengthen
us
,
and
it
may
be
call
them
.
Secondly
,
observe
it
is
God
reveales
this
unto
such
.
It
is
God
that
must
take
away
the
vaile
first
,
the
vaile
of
the
thing
,
opening
our
understandings
by
reading
and
hearing
,
and
thus
the
thing
it selfe
is
made
fit
to
be
knowne
,
then
he
opens
the
vaile
of
the
heart
and
affections
,
to
imbrace
and
love
the
things
.
It
s
God
that
opened
the
heart
of
Lydia
,
let
us
therefore
beare
with
the
ignorant
,
though
Gods
time
is
not
yet
come
,
it
may
hereafter
.
Secondly
,
Ministers
when
they
come
to
preach
,
must
pray
that
God
would
take
away
the
vaile
from
the
peoples
eares
and
hearts
:
and
people
when
they
come
,
let
them
pray
that
God
would
open
their
hearts
:
and
not
come
in
the
strength
of
their
owne
wit
,
knowing
that
God
openeth
and
shutteth
,
none
can
open
or
shut
till
hee
doth
it
.
In
the
third
place
,
wee
may
observe
,
that
God
in
mercie
will
doe
this
for
us
:
hee
will
open
our
hearts
;
he
will
reveale
,
though
not
every
particular
truth
,
yet
all
necessarie
truthes
according
to
our
estates
:
some
stand
in
need
of
more
than
others
,
as
Ministers
ought
to
have
more
than
people
,
and
Governours
are
to
have
a
larger
spirit
than
other
inferiours
,
yet
all
shall
have
sufficient
.
Therefore
for
our
necessities
,
let
us
goe
to
God
,
he
hath
promised
to
leade
us
,
and
with
David
pray
;
Lord
open
thou
mine
eyes
,
that
I
may
see
the
wonders
of
thy
Law
:
he
hath
promised
to
anoint
our
eyes
with
eye
salve
,
and
it
s
his
office
to
guide
us
,
he
is
our
Prophet
to
instruct
us
.
In
the
next
place
,
observe
that
if
any
man
belong
to
God
,
he
must
at
one
time
or
other
bee
thus
minded
as
Paul
was
:
to
hate
all
things
as
vaine
,
to
strive
on
to
perfection
,
to
make
conscience
of
the
least
offences
,
yea
,
of
idle
thoughts
and
words
,
of
loose
wanton
behaviour
,
to
know
he
is
not
perfect
enough
,
vigilant
enough
,
to
look
how
farre
hee
is
short
of
that
pitch
of
perfection
he
ought
to
attaine
unto
,
not
to
content
himselfe
that
he
hath
out-gone
others
:
these
things
they
shall
know
either
here
in
time
of
triall
and
temptation
,
or
at
the
houre
of
death
,
when
no
man
ever
repented
of
his
goodnesse
or
forwardnesse
in
Religion
,
nor
of
his
care
or
constancie
in
good
courses
.
And
therefore
let
us
be
stirred
up
to
bee
of
the
same
minde
now
,
and
if
any
man
shall
think
with
himselfe
,
because
God
will
reveale
this
,
therefore
he
will
neglect
meanes
,
and
stay
till
God
inspires
this
minde
into
him
;
let
such
take
heed
,
if
they
love
goodnesse
,
they
will
set
about
it
presently
,
but
if
they
quench
the
good
motions
of
Gods
spirit
,
God
will
take
his
spirit
from
such
.
Beg
that
God
would
now
change
thee
,
for
thou
art
not
master
of
thy
thoughts
:
if
we
now
put
off
God
till
we
die
,
its
just
with
God
to
suffer
us
to
forget
our selves
:
let
us
bee
well
affected
for
the
present
,
and
though
wee
see
not
so
cleerly
as
wee
should
doe
,
let
us
attend
the
meanes
,
and
though
we
cannot
grow
in
religion
,
yet
let
us
not
thinke
it
a
shame
,
but
allow
and
uphold
such
courses
,
else
is
our
estate
desperate
.
Observe
further
,
this
speech
as
its
a
discoverie
of
a
moderate
spirit
in
the
Apostle
,
there
are
some
graces
that
seeme
in
shew
to
crosse
one
another
,
as
zeale
and
moderation
,
but
they
doe
not
,
for
zeale
when
it
meets
with
a
fit
subject
for
moderation
,
can
bee
moderate
:
Paul
condemnes
not
,
but
hopes
;
and
it
s
an
example
for
our
imitation
,
love
beares
all
,
and
hopes
all
:
whiles
God
suffers
,
why
should
not
wee
suffer
?
Christs
spirit
will
not
breake
the
bruised
reed
,
in
whomsoever
it
is
:
God
hath
a
time
for
such
as
we
condemne
,
even
as
he
had
a
time
for
us
,
and
therefore
wee
must
use
all
meanes
,
wayting
if
at
any
time
God
will
give
us
repentance
.
2
Tim.
2.25
.
Ministers
must
not
be
harsh
with
weake
Christians
,
its
Gods
worke
to
bow
affections
,
and
not
mans
.
And
secondly
,
when
wee
have
used
all
the
meanes
we
can
,
wee
must
depend
on
Gods
providence
:
and
therefore
we
are
to
fetch
grounds
of
toleration
and
patience
towards
others
,
from
Gods
love
and
wisedome
,
who
reveales
the
seed
sometimes
long
after
.
The
Papists
,
they
checke
us
for
want
of
meanes
to
reduce
men
into
unitie
,
and
to
compound
controversies
,
they
brag
of
the
Popes
power
this
way
,
but
it
s
but
a
brag
,
for
why
doe
they
not
conclude
their
owne
?
They
are
farre
more
happie
than
the
Church
was
in
Christs
time
;
hee
sayes
,
offences
must
come
.
Paul
sees
there
must
be
errors
,
hee
could
not
compose
all
,
God
must
reveale
it
in
his
time
.
But
how
doe
they
compose
differences
?
by
excommunication
,
imprisonment
,
and
death
,
and
this
by
the
censure
of
an
ignorant
man
perhaps
,
which
is
brutish
and
unfit
for
the
Church
of
God
.
For
our
part
,
we
want
no
meanes
,
but
the
effect
or
successe
we
must
leave
to
God
,
we
are
not
to
force
men
tyrannically
to
our
opinions
in
lesser
matters
,
but
leave
them
to
Gods
time
of
revelation
.
And
lastly
,
as
this
hope
of
revelation
is
promised
,
so
are
wee
to
expect
it
and
waite
for
it
:
for
to
him
that
hath
,
more
shall
be
given
;
and
therefore
let
them
that
have
beginnings
of
grace
,
bee
comforted
to
walke
on
,
and
for
those
that
are
not
entred
,
let
them
not
be
discouraged
,
God
will
reveale
:
But
upon
what
condition
,
it
followes
:
VERS.
16.
Neverthelesse
,
whereto
wee
have
already
attained
,
let
us
walke
by
the
same
rule
.
THe
word
Neverthelesse
,
some
reade
it
Onely
,
as
if
it
were
a
condition
;
but
it
implyes
both
a
precept
and
a
condition
,
shewing
that
those
that
looke
for
revelation
of
further
knowledge
and
goodnesse
,
they
must
walke
according
to
that
measure
of
knowledge
they
have
.
The
word
Rule
,
implyes
in
generall
the
Scripture
;
more
particularly
,
a
company
of
sound
truthes
,
concerning
faith
,
love
,
and
hope
There
is
a
great
Bible
which
is
the
whole
Word
of
God
,
the
little
Bible
is
the
grounds
of
Religion
,
and
these
are
not
onely
to
be
understood
in
the
Booke
,
but
comprehended
and
invested
in
our
understanding
and
affections
,
and
according
to
these
we
must
walke
.
Truth
is
no
guide
to
us
being
onely
in
the
Booke
,
but
as
it
is
seated
in
the
heart
.
hath
left
to
his
Church
a
rule
of
faith
and
manners
:
there
is
a
rule
whereby
men
must
walk
,
otherwise
should
we
be
in
a
labarinth
of
errors
continually
,
having
no
other
light
but
this
torch-light
of
Nature
,
to
guide
us
in
this
thick
darknesse
,
wherein
we
are
by
nature
.
The
properties
of
this
rule
are
divers
;
First
,
it
s
a
fixt
and
unchangeable
rule
,
and
therefore
we
must
bring
all
to
it
,
not
it
to
all
.
Secondly
,
this
rule
is
a
perspicuous
and
cleere
rule
,
thy
word
is
a
lanthorne
to
my
steps
,
and
a
light
to
my
pathes
.
Thirdly
,
this
rule
is
homogeneall
:
all
things
therein
are
spirituall
,
all
holy
,
all
pure
,
and
therefore
when
the
question
is
about
Religion
,
we
must
have
recourse
thereto
,
as
the
onely
absolute
compleat
rule
.
And
therefore
we
must
know
this
rule
,
and
then
be
led
by
it
,
for
the
word
Rule
implyes
,
that
there
must
bee
a
thing
to
be
ruled
,
else
what
needs
rule
,
or
to
what
use
should
it
serve
?
an
instrument
is
in
vaine
without
use
:
its
true
,
many
men
make
religion
and
Scripture
,
but
a
meere
object
of
discourse
.
But
their
example
ought
to
be
no
rule
to
us
,
if
we
looke
to
be
saved
,
it
must
be
by
walking
according
to
this
rule
,
and
therefore
a
Christian
life
is
no
licentious
life
,
though
hee
be
freed
from
the
law
,
yet
must
he
serve
God
day
and
night
:
therefore
it
is
that
the
Christian
prospers
not
,
nor
thrives
in
this
world
,
because
he
will
not
lie
,
nor
sweare
,
nor
have
a
broad
conscience
,
as
the
children
of
this
world
have
,
that
take
all
occasion
and
scope
to
bee
rich
:
but
a
Christian
lives
by
rule
,
he
hath
little
,
and
it
is
blest
to
him
,
for
he
lookes
at
riches
and
profits
of
another
kinde
.
In
the
second
place
,
wee
may
observe
that
a
Christian
walketh
by
this
rule
:
he
thinkes
it
not
sufficient
to
take
a
step
,
but
keeps
a
right
course
stedfastly
onward
.
But
how
may
this
bee
done
?
I
answer
,
let
us
use
the
meanes
;
as
first
,
let
us
treasure
up
the
word
in
our
consciences
:
let
us
get
the
rule
within
us
,
get
the
articles
of
faith
,
and
assurance
of
the
promises
:
and
let
this
bee
betimes
whiles
we
are
yong
:
it
s
the
ordinarie
cry
the
Scriptures
are
hard
,
they
cannot
understand
them
.
But
what
s
the
reason
?
they
are
bred
up
in
earthly
businesses
,
and
are
stuffed
with
them
,
so
as
they
finde
no
place
for
the
Word
,
and
its
a
miracle
to
see
men
thus
brought
up
,
to
live
by
this
rule
.
Secondly
,
when
wee
have
once
treasured
up
the
knowledge
of
these
things
,
wee
must
learne
to
apply
them
upon
severall
occasions
:
for
where
no
practice
is
,
there
knowledge
is
idle
,
and
makes
us
worthy
of
more
stripes
,
many
have
generall
truthes
in
their
mindes
,
but
comming
to
apply
them
,
they
finde
a
great
want
.
David
knew
adulterie
was
a
sinne
,
and
Peter
knew
it
was
dangerous
for
a
man
to
relye
on
himselfe
,
yet
how
foulely
did
they
fall
?
Thirdly
,
let
us
compare
our
experience
with
our
rule
,
wee
shall
finde
there
is
nothing
therein
but
is
fulfilled
,
that
there
is
no
suffering
but
for
some
sinne
or
other
,
and
that
besides
heaven
hereafter
,
God
rewards
particular
obedience
here
,
with
particular
rewards
,
and
particular
sin
with
particular
corrections
,
we
shall
know
that
his
judgements
are
not
scarcrowes
,
the
worke
of
the
wicked
is
accursed
,
but
it
shall
goe
well
with
the
righteous
▪
and
by
this
meanes
we
shall
bee
incouraged
to
good
,
and
scared
from
bad
courses
.
Fourthly
,
bee
inquisitive
and
watchfull
over
our
particular
steps
,
take
and
heare
admonitions
and
instructions
,
and
bee
inquisitive
after
them
;
those
that
are
otherwise
minded
,
no
marvaile
if
they
(
like
libertines
)
spurne
against
all
instruction
and
advice
,
and
accordingly
feele
the
smart
of
their
wayes
before
they
see
it
.
Fifthly
,
get
a
wonderfull
jealousie
over
our
hearts
:
wee
often
offend
in
thoughts
and
desires
,
which
God
the
searcher
of
the
heart
lookes
into
,
and
we
must
therefore
be
jealous
of
idle
thoughts
and
words
,
not
only
of
othes
,
for
so
an
hypocrite
may
be
.
But
loose
persons
will
say
,
I
answer
no
,
the
wayes
of
wisedome
are
wayes
of
comfort
and
pleasure
,
To
such
as
order
their
conversation
aright
,
God
will
shew
his
saluation
:
and
as
in
the
text
fore-going
,
God
will
reveale
himselfe
more
and
more
,
so
as
if
we
be
faithfull
and
conscionable
in
little
,
wee
shall
have
greater
matters
revealed
to
us
;
and
and
contrarily
,
if
we
be
unfaithfully
and
carelesse
,
God
will
take
from
us
the
key
of
knowledge
,
and
the
use
thereof
,
and
will
give
us
up
to
foule
vices
,
even
sinnes
against
nature
,
as
he
punished
the
Gentiles
,
and
to
beleeve
lyes
,
as
Paul
sayes
2
Thes.
2.11
.
And
will
answer
us
as
he
did
the
Idolaters
,
even
according
to
their
multitude
of
Idols
,
Ezek.
14.4
.
So
as
would
we
have
favour
in
our
sinnes
,
and
teachers
that
shall
bolster
us
up
in
them
,
and
not
crosse
our
vaine
courses
?
God
will
let
us
have
our
hearts
desire
,
but
we
must
know
this
is
an
unevitable
way
to
a
desperate
estate
,
and
therefore
marvaile
not
so
much
at
the
loose
liver
because
of
his
good
breeding
,
for
as
they
desire
the
ill
,
so
they
have
and
are
justly
punished
therewith
.
VERS.
16.
Let
us
minde
the
same
thing
.
OBserve
here
,
that
wee
are
not
only
to
walke
sutable
to
others
,
but
wee
must
minde
the
same
thing
that
others
of
our
profession
doe
:
Christian
is
a
member
of
Christ
as
his
head
,
and
of
the
mysticall
bodie
the
Church
:
faith
ties
him
to
Christ
,
love
ties
him
to
the
body
,
so
as
he
must
walke
with
Christ
,
and
also
with
the
body
,
hee
must
looke
to
himselfe
first
,
and
then
to
the
body
:
the
ground
of
this
union
is
laid
downe
here
,
to
bee
first
an
union
of
minde
and
affection
,
and
this
must
bee
in
good
,
or
else
wee
are
brethren
in
evill
.
It
s
no
marvaile
the
world
complains
of
want
of
love
,
when
there
is
no
agreement
in
the
rule
of
our
love
;
when
there
is
no
agreement
in
the
objects
of
our
love
,
it
s
not
riotous
fellowship
,
but
fellowship
in
the
gospell
that
unites
us
,
let
us
minde
this
same
thing
,
and
then
we
shall
affect
one
another
;
and
because
our
knowledge
doth
not
extend
to
every
particular
alike
,
let
us
agree
in
the
maine
points
,
and
let
not
lesse
things
breake
us
off
one
from
another
.
If
wee
did
walke
according
to
our
measure
of
knowledge
in
those
things
wherein
wee
agree
,
betweene
us
and
the
Lutherans
,
would
not
bee
that
bitternesse
of
spirit
that
there
is
,
all
censures
and
distempers
would
cease
,
and
its
a
●ault
in
manie
Christians
,
though
bred
up
well
in
knowledge
,
yet
being
of
a
harsh
spirit
and
nature
,
while
hee
walkes
not
according
to
the
same
rule
,
and
mindes
not
the
same
things
in
the
maine
as
hee
should
doe
,
he
growes
to
be
bitter
,
as
for
those
that
would
be
sincere
,
they
must
indeavour
to
bee
united
in
one
,
as
they
have
one
God
,
one
faith
,
one
baptisme
,
for
a
Christian
loves
not
to
goe
to
heaven
alone
;
and
when
he
is
there
,
he
knowes
he
shall
be
one
with
Christ
,
and
one
with
the
holy
Saints
,
and
therefore
will
indeavour
to
be
in
perfect
unitie
here
,
considering
there
is
no
good
he
hath
,
but
he
injoyes
it
as
being
a
member
of
the
body
of
Christ
,
he
knowes
its
a
horrible
thing
,
that
members
of
the
same
bodie
should
fall
out
one
with
another
,
and
therefore
what
shall
separate
or
divide
us
?
shall
infirmities
?
Alas
,
we
are
all
sicke
of
this
disease
,
veniam
petimus
damusque
:
are
they
too
hot
,
we
are
too
cold
,
why
should
we
not
stoope
and
yeeld
?
Christ
he
stooped
from
heaven
to
us
.
Shall
errors
?
why
the
time
will
come
,
God
will
reveale
himselfe
more
fully
.
Shall
sinne
?
Wee
know
what
the
Apostle
saith
,
Gal.
6.1
.
those
that
are
spiri●uall
must
restore
such
with
the
spirit
of
meeknesse
,
wee
must
not
cut
off
members
for
every
sore
.
Shall
injuries
?
It
s
the
honour
of
a
man
to
passe
by
such
,
doe
wee
looke
Christ
should
forgive
us
,
when
wee
will
not
forgive
others
?
consider
it
is
the
practice
of
all
holy
men
;
Paul
became
all
things
to
all
men
,
if
by
any
meanes
hee
might
winne
some
.
Peter
received
reproofe
of
him
,
yet
fell
not
out
with
him
:
some
there
are
of
such
a
perverse
spirit
,
as
if
they
see
in
any
one
any
infirmitie
,
presently
they
breake
out
into
these
or
the
like
words
.
I
will
not
be
of
that
mans
profession
;
thus
forsaking
all
the
good
in
the
holy
profession
,
because
of
some
weaknesse
in
the
professors
.
If
they
will
needs
be
separating
,
let
them
separate
from
the
world
,
from
scandalous
,
carelesse
,
riotous
persons
▪
else
Sathan
rules
in
division
,
he
knowes
hee
is
best
able
to
deale
with
them
that
are
alone
,
and
therefore
drawes
Eve
from
Adam
,
and
one
Christian
from
another
,
and
so
quickly
overcomes
them
.
If
in
companie
one
fall
,
another
may
helpe
him
up
,
if
hee
be
cold
,
another
may
warme
him
by
exhortation
and
example
.
Consider
therefore
who
are
best
minded
,
and
minde
the
best
things
with
them
:
if
we
finde
we
have
attained
to
a
greater
degree
in
grace
than
others
,
indeavour
to
bring
them
to
us
,
the
Communion
of
Saints
is
an
Article
of
our
faith
,
every
one
beleeves
it
,
but
few
knowes
what
it
meanes
,
and
therefore
no
marvaile
they
desire
it
not
.
VERS.
17.
Brethren
be
followers
together
of
mee
.
THese
words
containe
another
exhortation
,
with
a
friendly
compellation
,
which
I
passe
over
,
having
heretofore
had
often
occasion
to
speake
of
it
:
the
exhortation
is
to
imitation
of
the
Apostle
,
follow
me
.
And
because
I
cannot
ever
be
with
you
,
therefore
follow
those
among
you
,
that
walke
as
I
doe
.
Whence
wee
lear●●
,
that
together
with
the
rules
of
religion
,
wee
must
propound
Gods
graces
in
us
,
as
examples
for
others
to
imitate
:
and
this
arises
not
from
pride
,
but
from
confidence
of
truth
and
holinesse
in
our
owne
hearts
,
and
conversations
,
and
religion
maketh
this
a
vertue
and
dutie
,
without
which
it
were
boasting
:
and
so
it
doth
make
many
things
(
of
themselves
not
seemely
)
very
fitting
.
Davids
dance
was
in
worldly
esteeme
counted
but
folly
,
yet
having
respect
to
Gods
glory
is
commendable
;
and
therefore
we
must
not
be
captious
,
when
we
see
such
things
in
others
,
that
men
ordinarily
count
indiscretion
,
but
mark
their
ground
,
and
by
it
esteeme
of
them
,
and
accordingly
follow
such
.
Bee
yee
followers
of
mee
,
saith
St.
Paul
,
that
is
,
observe
what
my
doctrine
is
,
and
what
I
doe
and
acknowledge
,
follow
and
imitate
me
.
The
Apostles
doctrine
consists
chiefly
of
three
heads
;
whereof
the
first
,
concerneth
our
naturall
condition
,
as
Rom.
1
,
2
,
3.
chapters
,
and
Ephes.
2.
And
the
second
,
concerneth
our
remedy
by
Christ
Iesus
,
God
and
man
being
King
,
Priest
,
and
Prophet
,
as
in
the
Heb.
And
the
third
,
the
manner
how
Christ
is
become
ours
by
imputation
,
and
is
laid
hold
on
by
faith
,
which
is
given
to
us
by
God
,
who
being
unchangeable
and
true
,
we
persevere
in
this
rule
and
course
of
obedience
,
by
the
mercies
of
God
,
though
with
many
combatings
and
strivings
,
even
to
fulnesse
of
glorie
.
The
Apostles
example
see
in
part
in
this
chapter
,
in
holinesse
of
life
,
and
death
〈◊〉
sinne
,
and
esteeme
of
the
goods
of
this
world
as
base
.
In
the
Acts
see
his
paines
in
the
Ministerie
,
his
calling
,
his
heavenly
and
holy
mind
in
the
next
verse
.
And
therefore
,
let
us
reade
these
often
,
and
consider
them
:
they
are
an
excellent
glasse
,
that
will
transforme
us
into
an
holy
forme
and
fashion
;
many
things
there
are
in
him
that
are
extraordinarie
,
and
not
immitable
,
he
wrought
in
another
calling
for
his
living
,
he
was
an
Apostle
,
had
extraordinarie
gifts
by
revelation
,
and
indeed
not
so
much
by
studie
,
as
the
Miniters
of
the
Gospell
now
,
to
whom
God
gives
guifts
,
but
in
the
faithfull
and
painfull
use
of
the
meanes
,
and
therefore
are
they
not
bound
to
imitate
the
Apostle
in
this
thing
,
as
in
other
things
which
he
did
as
an
Apostle
.
But
to
proceed
to
particulars
;
-
First
,
a
doing
that
which
another
doth
.
-
Second
,
a
doing
it
in
the
same
manner
.
-
Third
,
a
doing
thereof
grounded
upon
the
same
affections
:
not
as
in
a
stage
play
,
where
hee
that
acteth
the
person
of
a
King
,
is
often
a
varlet
,
but
it
implies
such
an
imitation
as
is
in
a
childe
,
that
indeavoureth
to
be
like
the
father
in
disposition
,
as
well
of
minde
as
of
bodie
.
-
Fourth
,
it
implies
a
doing
,
studio
imitandi
,
with
an
earnest
desire
to
be
like
him
,
for
he
that
doth
that
which
God
commands
,
and
not
as
expressing
his
desire
of
imitation
,
he
is
no
follower
,
and
therefore
in
all
our
actions
wee
ought
to
desire
to
be
like
God
,
and
indeavour
to
expresse
in
action
,
what
we
desire
,
and
to
this
end
wee
are
to
search
for
examples
and
patternes
in
the
Scripture
,
for
those
that
are
more
excellent
;
for
the
most
excellent
in
all
kindes
,
are
the
best
rules
for
others
:
and
because
in
many
things
we
offend
all
,
let
us
follow
the
examples
of
men
no
further
than
they
follow
Christ
,
1
Cor.
11.1
.
And
it
was
one
end
of
Christs
incarnation
,
that
he
might
bee
an
example
unto
us
.
As
I
your
Lord
and
Master
have
washed
your
feet
,
so
yee
ought
to
wash
one
anothers
feet
,
and
learne
of
me
,
for
I
am
meek
.
Hence
we
may
gather
,
the
ground
why
we
have
not
only
rules
in
Scripture
to
live
by
,
but
also
examples
.
For
first
,
they
shew
that
the
things
commanded
are
possible
to
bee
done
.
Then
they
shew
us
the
way
and
meanes
more
plainly
,
how
to
doe
them
.
Thirdly
,
they
shew
how
gracefull
&
acceptable
they
are
when
they
are
done
.
So
as
the
Scriptures
are
not
penned
altogether
in
a
commanding
fashion
,
but
have
mingled
sweet
alluring
examples
:
for
there
are
foure
wayes
of
teaching
;
rule
,
reason
,
similitudes
,
and
examples
.
The
two
former
injoynes
,
but
workes
not
on
the
affections
,
similitudes
are
but
slight
,
onely
examples
conformes
us
in
a
most
sweet
alluring
manner
.
to
follow
others
,
and
especially
those
that
are
above
other
:
they
should
be
burning
and
shining
lights
,
as
starres
giving
light
to
passengers
in
the
darknesse
of
this
world
;
to
this
end
observe
some
meanes
.
And
Maxima
debetur
puero
reverentia
.
We
are
to
be
awfull
of
our
carriage
,
that
we
may
give
no
ill
example
to
them
:
and
to
this
end
we
are
to
know
that
wee
shall
give
account
for
those
sinnes
,
that
wee
either
cause
or
suffer
others
to
fall
into
,
if
wee
may
hinder
them
;
give
therefore
no
offence
or
scandall
to
the
little
ones
.
Labour
to
denie
our selves
in
liberties
:
especially
when
we
are
in
the
presence
of
such
as
will
take
scandall
,
and
to
this
end
labour
for
the
grace
of
love
,
which
will
cause
us
to
indure
much
,
and
put
up
many
things
which
we
count
injuries
.
Thirdly
,
in
our
carriage
wee
are
so
to
demeane
our selves
,
that
wee
shew
wee
value
,
esteeme
,
and
respect
those
with
whom
wee
converse
:
for
else
our
actions
being
visible
to
others
,
they
will
seeme
to
be
done
out
of
a
selfe
respect
,
and
so
will
not
affect
or
worke
on
them
.
Grace
will
teach
us
to
honour
the
meanest
,
as
those
that
may
bee
deerely
beloved
of
God
,
who
also
may
excell
us
in
many
excellent
qualities
,
and
in
some
kinde
of
grace
may
also
goe
beyond
us
.
Secondly
,
if
wee
be
bound
to
give
good
example
,
then
woe
to
the
world
for
offences
;
what
shall
become
of
those
who
wound
and
vexe
continually
the
hearts
of
those
with
whom
they
converse
?
Many
are
in
hell
,
propter
alienum
peccatum
.
In
the
eyes
of
God
,
who
knowes
the
heart
and
intentions
,
sinne
is
committed
before
it
be
acted
:
and
therefore
it
s
all
one
,
whether
thou
committest
it
or
not
.
But
it
s
not
thus
before
men
,
for
when
it
is
committed
it
turnes
to
scandall
,
and
opens
the
enemies
mouthes
,
and
grieves
the
spirit
of
God
in
his
children
,
the
Prophets
complaine
hereof
,
and
wee
may
observe
God
correct
his
children
most
,
to
keepe
them
from
scand●lizing
others
,
and
that
others
may
beware
of
scandall
:
so
Davids
sinne
was
pardoned
,
yet
because
hee
gave
scandall
the
childe
died
.
as
wee
must
give
good
example
,
so
wee
must
indeavour
to
take
good
from
others
example
:
and
to
this
end
;
First
,
wee
must
eye
them
,
and
prie
into
their
actions
;
for
this
end
hath
God
left
us
a
continuall
succession
of
examples
.
Secondly
,
we
must
eye
them
not
to
observe
their
weaknesses
,
to
uncover
their
shame
;
for
this
is
a
poysonous
disposition
,
proceeding
even
from
the
divell
:
neyther
are
wee
to
observe
them
,
thereby
to
take
libertie
,
to
the
flesh
from
their
ill
example
;
but
wee
are
to
eye
them
as
we
view
glasses
,
to
deck
and
adorn
our selves
by
them
,
and
to
compose
our selves
in
a
good
course
.
Thirdly
,
in
imitation
we
are
to
observe
the
best
,
and
the
best
of
the
best
,
and
not
to
compare
our selves
with
those
that
are
inferiour
to
us
:
for
he
that
thinks
himself
good
by
comparison
,
he
is
not
good
,
as
a
runner
will
not
conclude
he
runnes
swiftly
,
beeause
he
hath
out-runne
a
lame
man
.
And
therefore
St.
Paul
sayes
else
where
,
Brethren
follow
mee
,
as
I
follow
Christ
:
propounding
to
himselfe
the
most
excellent
patterne
of
all
,
Christ
Iesus
.
Contrariwise
he
blames
the
Corinthians
,
because
they
measured
themselves
by
themselves
,
2
Cor.
10.12
.
Fourthly
,
wee
must
learne
truthes
before
wee
practice
,
for
the
best
have
their
blemishes
:
so
that
wee
must
learne
to
know
how
to
avoid
them
.
The
Papists
urge
us
with
the
succession
and
universalitie
of
their
Church
.
No
say
we
,
it
is
the
doctrine
that
must
trie
the
Church
,
whether
it
be
true
or
false
;
for
men
are
Mensura
mensurata
,
it
s
the
doctrine
is
Mensura
mensurans
,
the
measure
measuring
,
whereby
our
actions
ought
to
be
squared
and
framed
aright
.
The
Papists
urge
us
with
an
implicite
faith
.
Alas
,
what
example
?
what
imitation
can
there
be
,
when
they
know
not
what
to
imitate
?
they
know
not
what
the
Church
beleeves
,
and
and
yet
they
must
beleeve
as
the
Church
beleeveth
.
Fifthly
,
wee
must
labour
to
have
soft
hearts
,
sanctified
with
grace
and
molified
,
for
a
stonie
hard
heart
will
receive
no
impression
,
and
to
this
end
are
wee
to
use
the
meanes
,
to
imbrace
the
word
,
to
receive
the
Sacraments
,
and
to
pray
that
God
would
open
our
eyes
,
and
soften
our
stonie
hearts
.
Sixthly
,
wee
are
to
looke
to
everie
one
that
hath
any
good
thing
worthy
of
imitation
:
as
those
that
delight
in
gardens
,
where
they
heare
of
any
choise
flowers
,
they
will
have
a
slip
for
their
owne
garden
:
thus
it
should
bee
with
us
,
where
we
see
any
flower
of
any
grace
,
get
that
and
place
it
in
our
owne
gardens
;
in
every
Christian
there
is
something
immitable
,
and
something
that
may
further
us
:
and
therefore
this
Apostle
longed
to
see
the
Romans
,
that
hee
might
be
comforted
by
their
faith
,
1
Rom.
12.
It
is
with
the
Church
as
with
the
firmament
,
ever
some
are
rising
and
some
are
fitting
,
let
us
looke
to
the
starres
of
our
time
,
and
walke
by
their
light
.
It
s
not
enough
that
wee
can
commend
the
Martyrs
,
for
that
is
ordinarie
,
as
it
was
with
the
Iewes
in
Matth.
23.29
.
though
they
builded
the
sepulchres
of
the
Prophets
,
if
they
had
beene
alive
,
together
with
them
,
they
would
have
persecuted
them
,
and
therefore
Christ
saith
,
they
killed
the
Prophets
.
And
the
ground
of
it
is
,
bec●use
its
a
dishonour
to
God
,
not
to
take
notice
of
his
goodnesse
and
glorious
graces
in
others
,
and
therefore
if
the
starres
doe
praise
him
,
surely
these
starres
must
much
more
set
forth
his
glorie
,
that
being
of
themselves
sinfull
wretched
men
,
by
his
power
are
made
glorious
lights
for
others
to
walke
by
.
And
in
the
seventh
place
,
in
things
whereof
there
is
no
certaine
rule
to
direct
us
,
wee
ought
to
imitate
the
example
and
custome
of
the
most
holy
and
sober
sort
.
As
in
apparell
much
question
is
what
sort
,
what
fashion
is
most
to
be
imitated
,
let
the
most
sober
and
moderate
of
thine
owne
ranke
be
guide
unto
thee
.
It
s
singularitie
to
differ
from
such
,
with
a
desire
to
be
noted
,
and
it
savours
of
pride
,
and
such
shall
be
condemned
by
their
examples
,
even
as
Noah
condemned
the
old
world
.
VERS.
18.
For
many
walke
,
of
whom
I
have
told
you
often
.
THese
wo●●s
containe
,
a
reason
of
Pauls
exhortation
;
and
from
the
connexion
wee
may
observe
,
that
where
truth
is
,
error
is
:
where
wheat
is
,
there
are
tares
;
walke
as
I
doe
,
for
there
are
many
with
whom
yee
converse
,
that
walke
as
enemies
to
the
crosse
of
Christ
.
Our
enemies
tell
us
,
because
of
our
errors
wee
are
not
the
true
Church
,
they
may
better
conclude
contrarily
,
that
because
we
have
some
few
errors
,
therefore
there
is
a
true
Church
amongst
us
,
where
truth
is
there
will
be
opposers
;
and
therefore
we
are
not
to
be
scandalized
hereat
:
the
skill
and
courage
of
a
Christian
,
is
seen
most
where
truth
is
in
danger
,
as
the
goodnesse
of
a
Pilate
is
seene
specially
in
a
tempest
.
The
Papists
will
not
have
the
Word
read
in
the
vulgar
tongue
.
why
?
because
they
say
many
errors
will
thence
arise
,
while
the
common
people
understand
it
not
.
They
may
as
well
argue
,
because
there
is
much
deceipt
,
therefore
I
will
not
buy
nor
sell.
St.
Paul
was
of
another
minde
,
he
would
preach
at
Ephesus
,
for
a
great
dore
and
effectuall
was
opened
,
though
he
knew
there
were
many
adversaries
.
1
Cor.
16.9
.
In
the
next
place
,
observe
he
saith
many
there
were
,
meaning
of
the
better
and
more
eminent
sort
,
that
is
of
teachers
:
a
pitifull
thing
,
that
in
the
golden
times
of
the
Church
,
the
chiefe
leaders
of
the
Church
should
be
mislead
,
and
therefore
we
are
not
to
wonder
that
we
should
finde
it
thus
,
and
therefor●
wee
must
not
bee
scandalized
by
the
multitude
,
one
Micaiah
is
better
than
400.
false
Prophets
,
and
therefore
we
must
not
number
the
followers
,
but
weigh
them
aright
,
To
proceed
;
he
saith
there
are
many
,
he
nameth
none
in
particular
,
yet
no
doubt
but
noted
scandalous
persons
,
may
and
ought
to
bee
particularly
named
,
that
others
may
take
notice
and
heed
of
them
;
yet
this
must
bee
warily
done
.
The
Apostle
curses
the
Copper-smith
,
but
onely
names
Demas
.
Those
that
are
weake
,
must
be
gently
touched
,
those
that
are
obstinate
and
scandalous
,
must
bee
plainely
made
knowne
,
and
this
draweth
some
of
our
writers
particularly
to
lay
open
the
vices
and
falshoods
of
those
that
are
obdurate
,
and
therefore
we
must
not
take
scandall
thereat
,
it
arising
from
a
zealous
care
of
Gods
Church
,
not
of
malice
.
In
the
next
place
,
he
saith
he
told
them
often
,
the
Apostle
was
affectionately
bent
for
their
good
▪
and
therefore
to
write
the
same
things
often
to
them
,
it
was
not
greevous
to
him
,
seeing
to
them
it
was
safe
;
for
the
nature
of
man
is
very
dull
in
conceiving
of
things
that
belong
to
salvation
,
and
their
memories
are
but
brittle
.
If
therefore
we
doe
often
inculcate
and
lay
open
the
danger
of
that
whorish
Religion
,
long
since
condemned
,
it
must
be
well
taken
in
these
times
,
especially
wherein
men
are
so
secure
,
daring
to
venter
on
any
thing
,
yea
to
goe
to
their
Masses
,
upon
pretence
of
their
strength
,
that
they
c●n
come
away
without
being
defiled
.
VERS.
18.
And
now
tell
you
weeping
.
AS
if
he
should
have
said
,
if
nothing
else
will
make
you
beware
,
yet
let
my
teares
move
,
my
teares
proceeding
from
griefe
,
and
compassion
of
the
miserable
estate
of
such
Teachers
,
and
of
such
as
are
led
by
them
.
Affections
therefore
are
lawfull
,
yea
necessarie
in
Gods
children
:
all
actions
in
Gods
worship
are
esteemed
according
to
the
affections
that
they
are
done
with
:
we
are
as
we
love
,
not
as
we
know
,
what
is
the
life
of
a
Christian
,
but
the
performance
of
things
with
courage
,
delight
and
joy
?
and
therefore
the
strongest
Christians
have
strongest
affections
;
for
Religion
doth
not
harden
the
heart
,
but
molifies
it
,
and
regeneration
doth
not
take
affections
away
but
restores
them
sanctified
and
pure
.
But
to
come
particularly
to
the
matter
here
;
he
is
compassionate
,
and
so
compassionate
,
as
his
naturall
constitution
will
admit
,
hee
expresseth
this
with
teares
:
which
ariseth
from
griefe
for
something
within
our selves
,
or
by
reason
of
sympathie
with
others
,
for
some
danger
that
they
are
in
,
or
like
to
fall
into
.
because
they
are
led
by
the
spirit
of
Christ
,
who
was
all
made
of
compassion
:
for
he
wept
for
his
friends
,
for
Lazarus
,
and
for
his
enemies
.
O
Ierusalem
,
Ierusalem
,
how
often
would
I
have
gathered
you
,
and
you
would
not
:
hee
was
tender
in
bearing
the
infirmities
of
his
weake
Disciples
,
and
of
weak
women
,
his
compassion
was
such
,
as
drew
him
to
the
lowest
degree
of
humiliation
to
free
us
from
danger
.
the
Saints
have
cleere
sanctified
judgements
,
to
apprehend
true
causes
of
remorse
:
they
know
what
danger
is
,
as
Paul
saw
here
that
the
Sheepe
were
in
danger
of
wolves
,
and
saw
the
danger
so
much
the
greater
,
by
how
much
they
saw
not
the
danger
they
were
in
.
Thirdly
,
the
Saints
have
their
hearts
broken
with
sense
and
feeling
of
Christs
compassion
in
their
hearts
,
and
so
are
molified
,
expressing
it
outwardly
towards
their
brethren
:
contrarily
,
the
wicked
never
felt
any
remorse
or
pitie
of
Christ
in
them
,
and
therefore
know
not
what
compassion
meanes
,
so
as
their
mercies
are
cruelties
.
Use
this
as
a
note
,
whereby
we
may
discerne
of
our
Christian
estate
,
for
surely
where
there
is
no
compassion
,
there
can
be
no
excellent
estate
.
Againe
,
from
the
Apostles
object
of
compassion
and
weeping
,
observe
;
that
spirituall
evill
and
danger
is
the
most
proper
object
of
Christian
compassion
.
Paul
he
pities
not
himselfe
because
of
his
fetters
he
was
in
,
but
it
was
the
bonds
of
sinne
made
him
cry
,
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
from
the
bodie
of
this
death
?
and
good
reason
,
for
these
spirituall
evils
of
errour
in
judgement
,
hardnesse
of
heart
,
securitie
,
seared
conscience
,
and
the
like
,
they
leade
us
the
assured
way
to
damnation
,
as
it
is
said
in
the
words
following
,
whose
end
is
damnation
.
Contrarily
,
outward
crosses
being
sanctified
to
us
,
they
bring
us
to
heaven
,
as
it
is
1
Cor.
11.32
.
Wee
are
chastened
of
the
Lord
,
that
we
should
not
bee
condemned
with
the
world
.
For
those
crosses
are
occasions
of
good
affections
,
purging
the
heart
from
deadnesse
and
fleshly
trust
,
they
draw
us
to
God
;
and
therefore
spirituall
danger
,
is
the
proper
object
of
pitie
.
It
is
otherwise
with
us
,
wee
lament
Christian
bloud-shed
;
but
how
many
soules
are
carried
into
error
dayly
,
turned
to
Poperie
,
and
no
remorse
,
no
pitie
.
There
is
great
need
thereof
both
in
the
Magistrate
and
the
Minister
,
that
they
should
bee
moved
to
provide
remedies
against
such
mischiefes
.
And
let
us
be
farre
from
envying
such
as
are
in
ill
courses
,
let
their
outward
pompe
be
never
so
great
,
rather
lament
their
miserie
:
alas
poore
soules
,
how
are
they
hurried
,
nay
doe
willingly
runne
to
destruction
,
while
they
are
blinded
with
those
idle
shewes
of
vanitie
.
But
much
more
miserable
is
their
estate
that
draw
on
others
to
mischiefe
,
that
are
brethren
in
evill
:
what
other
end
can
they
looke
for
,
but
to
bee
as
tares
bound
up
,
and
cast
into
the
depth
of
hell
,
being
guiltie
of
as
many
mens
deathes
,
as
they
are
of
ill
examples
in
their
passed
life
?
But
for
our selves
,
let
not
our
soules
come
into
their
secrets
,
le
ts
mourne
at
the
lewdnesse
of
some
,
and
the
danger
of
all
:
and
to
this
end
,
let
us
consider
duly
of
the
afflictions
of
Ioseph
,
taking
heed
of
sensualitie
,
which
as
Hosea
saith
,
taketh
away
the
heart
.
Hos.
4.11
.
Moses
saw
the
miserie
of
his
brethren
,
and
pitied
them
;
so
should
we
consider
of
the
danger
of
Popery
,
of
Schisme
and
rebellion
,
and
this
will
breake
our
hearts
,
and
cause
us
with
Ieremie
to
mourne
in
secret
for
the
sins
of
the
times
.
Ier.
13.17
.
VERS.
18.
They
are
the
enemies
of
the
Crosse
of
Christ
.
IN
these
and
the
following
words
,
is
a
description
of
these
in
ordinate
walkers
,
which
the
Apostle
speaketh
of
,
they
are
described
by
their
disposition
:
First
outwardly
,
that
they
are
enemies
to
Christs
death
.
Then
inwardly
,
their
bellie
is
their
God
,
they
glorie
in
their
shame
,
and
they
minde
earthly
things
.
Then
by
their
end
,
which
is
damnation
.
They
are
pointed
out
and
described
to
us
,
to
the
end
wee
might
take
notice
of
them
:
by
the
Crosse
is
not
meant
the
signe
of
the
crosse
,
as
the
Papists
fondly
imagine
,
but
Christs
death
on
the
crosse
,
whereby
was
made
satisfaction
,
The
enemies
of
this
crosse
are
;
first
,
such
as
added
thereto
the
ceremoniall
obedience
to
the
law
,
and
their
owne
satisfactorie
workes
.
Secondly
,
such
as
are
carnall
,
denying
the
power
of
Christs
crucifying
,
in
not
crucifying
their
affections
.
Thirdly
,
such
as
could
not
indure
,
of
suffer
for
the
testmonie
of
Christs
crucifying
,
and
therefoe
to
avoid
persecution
,
they
pressed
circumcision
with
Christ
,
and
so
were
enemies
to
his
crosse
:
Gal.
6.12
.
Such
were
the
enemies
thereof
then
,
and
such
have
wee
now
of
the
Papists
,
let
them
brag
never
so
much
of
their
esteeme
and
reverence
they
give
to
the
signe
thereof
,
while
they
seem
to
kisse
it
,
they
betray
it
Iudas
▪
like
.
For
while
they
teach
merits
,
satisfaction
in
purgatory
,
indulgences
,
&
the
like
;
they
make
the
crosse
of
Christ
of
none
effect
,
whic
his
onely
and
wholly
sufficient
in
it selfe
.
And
whereas
they
say
they
doe
adde
,
they
take
nothing
from
the
sufficiencie
of
Christ
;
I
answer
,
circumcision
was
added
here
by
these
,
who
are
notwithstanding
condemned
:
for
as
to
joyne
poyson
with
wholesome
meate
takes
away
the
nourishment
of
the
meate
,
so
if
we
be
circumcised
,
Christ
shall
profitus
nothing
,
and
grace
is
no
grace
,
where
there
is
merit
.
Rom.
11.6
.
Againe
,
consider
the
equitie
thereof
in
naturall
reason
;
can
it
be
thought
likely
,
that
God
should
become
man
,
to
doe
any
thing
which
lies
in
the
power
of
man
to
patch
up
and
make
good
or
else
its
unsufficient
?
shall
finite
corrupt
man
be
able
to
make
an
infinite
worke
perfect
?
no
,
God
will
not
give
his
glorie
to
another
,
and
will
he
part
with
his
glorie
in
this
great
worke
?
which
propounds
his
glorie
as
the
maine
end
thereof
?
Ephes.
the
1.6
.
and
12.
verses
.
Fourthly
,
there
are
another
sort
of
enemies
,
such
as
cast
not
themselves
on
the
merits
of
Christs
crosse
,
those
whose
consciences
were
never
convict
of
sinne
:
abundance
there
are
,
who
glorie
in
their
proud
presumptious
swaggering
courses
,
shewing
that
they
are
either
blinde
or
starke
mad
;
they
wilfully
runne
to
perdition
,
they
wil
not
heare
nor
be
controuled
.
Others
that
see
their
fore-passed
life
how
wicked
it
hath
bin
,
they
are
so
far
from
casting
themselves
on
Christs
merits
,
as
they
despair
,
&
grow
more
&
more
obstinate
therein
,
even
to
their
own
destruction
,
either
by
not
seeing
the
merits
of
Christ
,
or
through
want
of
confidence
on
them
,
though
they
see
his
righteousnesse
to
be
above
their
sins
:
and
some
are
so
detestably
wicked
,
as
because
they
see
no
salve
for
them
,
they
run
desperatly
into
a
custome
of
sin
,
&
continue
therin
to
their
death
.
As
we
would
desite
to
avoid
this
fearfull
estate
and
condition
,
so
let
us
take
heed
of
custome
of
sinning
,
for
that
wil
make
us
senselesse
,
and
will
move
God
to
give
us
over
.
And
therefore
let
us
take
heed
that
we
receive
no
the
grace
of
God
in
vaine
,
it
being
so
freely
proffered
to
us
.
And
to
this
end
,
know
that
so
far
as
we
suffer
our
lusts
to
over
rule
us
&
we
not
crucifie
them
so
far
we
are
enemies
.
(
if
we
have
any
grace
)
think
of
sin
as
of
a
thing
that
deserves
to
be
crucified
,
and
hate
that
,
that
caused
the
death
of
our
deere
Savious
,
for
they
were
the
cruell
tormenters
of
Christ
.
And
if
we
embrace
Christ
,
we
shal
have
the
same
affection
to
sin
that
Christ
had
,
for
Christ
wil
not
lodg
but
in
a
hart
humbled
for
sin
.
And
the
estate
of
those
men
is
miserable
,
that
are
so
farre
from
crucifying
lusts
,
as
they
thrust
themselves
upon
all
occasions
of
temptation
and
sinne
,
and
esteeme
them
as
their
onely
enemies
,
that
tell
them
of
their
unchristian
courses
:
Surely
,
however
they
may
daube
for
a
time
,
yet
their
outward
profession
will
never
administer
sound
comfort
to
them
,
but
they
shall
finde
bitternesse
at
their
latter
end
.
There
are
yet
another
sort
of
enemies
;
namely
,
such
as
will
indure
nothing
for
Christ
:
who
notwithstanding
bore
his
crosse
,
and
bids
us
take
up
our
crosse
of
reproach
for
religion
:
some
will
indure
any
paine
,
travaile
,
danger
and
watchings
for
riches
or
ambition
,
but
dare
not
speake
a
word
,
or
appeare
in
Christs
cause
,
are
not
these
enemies
?
Shall
Christ
out
of
his
love
come
from
heaven
to
the
basest
abasement
for
us
,
and
shall
not
wee
indure
for
a
while
here
,
seeing
it
is
also
for
our
owne
good
,
and
we
are
gainers
thereby
,
and
considering
that
Christ
called
us
to
suffer
?
for
while
wee
live
here
,
and
imbrace
true
religion
,
there
will
ever
be
a
crosse
and
shame
in
the
world
,
accompanying
the
profession
thereof
,
if
it
bee
sincere
.
Preachers
therfore
that
preach
not
Christ
plainly
,
and
boldly
,
and
hearers
that
come
to
the
hearing
of
the
Word
rather
for
Rhetoricall
flourishes
,
wittie
sentences
fit
onely
for
discourse
sake
,
even
thus
farre
they
are
enemies
.
For
if
Christ
bee
not
preached
mainly
and
chiefly
to
this
end
,
to
amend
the
lives
of
men
,
to
winne
soules
to
Christ
.
And
if
men
(
comming
to
heare
)
come
not
even
for
this
end
mainly
,
to
be
bettered
in
their
salvation
,
to
bee
strengthened
in
grace
,
they
shall
be
damned
as
enemies
for
this
;
that
the
meanes
of
salvation
they
prophane
and
despise
.
And
therefore
,
let
us
abase
our selves
for
our
sinnes
,
and
magnifie
Gods
goodnesse
,
in
affording
meanes
of
salvation
.
Labour
also
to
shew
how
wee
profit
by
suffering
for
the
Gospell
,
and
count
it
an
honour
,
and
rejoyce
that
wee
are
worthie
to
suffer
for
Christ
,
labour
to
overcome
the
world
and
our
lusts
,
and
to
honour
Christ
even
in
his
meanest
children
:
If
the
love
of
Christ
will
not
constraine
us
,
no
motives
will
draw
us
.
VERS.
19.
Whose
end
is
destruction
.
THe
word
signifies
a
rew●rd
,
and
is
translated
,
and
taken
often
for
an
end
;
because
reward
is
given
at
the
end
of
the
worke
:
and
thus
is
salvation
called
a
reward
for
goodnesse
,
because
it
is
given
at
the
end
of
a
holy
life
.
The
other
word
signifies
damnation
or
destruction
,
which
implyes
all
things
tending
to
,
or
accompanying
the
punishment
of
a
wicked
life
:
and
the
connexion
of
these
words
with
the
former
,
may
be
thus
framed
;
hee
that
is
an
enemie
to
the
cause
of
life
,
is
an
enemie
to
life
,
but
those
that
are
enemies
to
the
crosse
of
Christ
,
are
enemies
to
the
cause
of
life
,
and
to
that
which
saves
them
;
and
therefore
they
must
needs
be
destroyed
:
this
made
the
Apostle
judge
of
them
thus
,
and
withall
be
saw
they
were
void
of
grace
,
and
were
incorrigible
:
and
from
hence
we
may
inferie
,
That
wee
may
in
some
sort
judge
of
the
spirituall
estate
of
men
,
even
while
they
are
alive
▪
for
as
Astronomers
can
judge
of
eclipses
,
and
statesmen
of
the
continuance
or
danger
of
the
state
,
and
Physitians
of
the
event
of
diseases
,
by
the
course
of
naturall
causes
;
so
in
religion
,
there
are
predictions
on
good
grounds
,
what
will
follow
of
ill
courses
,
tending
to
dam
nation
.
-
First
,
one
by
Faith
,
which
(
concerning
our selves
)
brings
certainty
,
and
so
wee
are
able
to
judge
of
our selves
.
-
Secondly
,
there
is
a
judgement
by
fruits
;
comparing
mens
disposition
and
state
,
with
their
fruits
,
and
so
wee
say
,
if
men
walke
riotously
,
we
can
inferre
,
surely
he
is
in
no
good
estate
:
by
their
fruits
shall
you
know
them
,
saith
Christ
.
-
Thirdly
,
there
is
a
particular
revelation
of
Gods
spirit
,
this
the
Prophets
and
Apostles
had
,
but
now
we
have
no
such
rule
;
yet
by
the
fruits
and
course
of
men
,
it
s
an
easie
matter
to
judge
,
what
the
end
of
those
men
will
be
,
following
those
courses
;
for
Gods
word
is
the
same
now
that
it
was
then
.
Indeed
,
when
wee
judge
men
in
things
indifferent
this
is
rash
,
and
condemned
by
the
Apostle
.
Rom.
14.
For
Use
hereof
,
let
us
learne
to
judge
our selves
,
and
know
if
wee
breake
wilfully
the
knowne
rules
of
salvation
,
we
are
in
a
fearfull
estate
.
And
we
should
also
submit
to
the
judgement
of
Gods
ministers
while
we
are
here
,
and
amend
,
for
else
looke
assuredly
for
the
sentence
of
death
hereafter
,
from
God
himselfe
,
when
there
will
be
no
revoking
thereof
.
For
though
punishment
may
be
deferred
a
while
,
yet
assuredly
it
sh●ll
not
goe
well
with
the
wicked
(
Eccles.
8.13
.
)
at
the
last
.
In
the
next
place
observe
,
There
is
an
end
to
every
way
:
for
it
is
taken
for
granted
that
they
have
an
end
,
and
surely
wee
will
not
,
nor
cannot
be
alwayes
as
we
are
,
wee
are
labourers
,
and
there
is
a
time
of
payment
of
our
wages
.
And
therefore
wee
should
looke
whether
our
wayes
doe
tend
,
there
will
bee
an
end
of
this
life
,
but
damnation
shall
be
without
end
.
We
should
also
bee
inquisitive
to
see
if
wee
be
out
of
this
way
,
that
we
may
be
reformed
,
for
these
worldly
pleasures
must
end
in
eternall
vengeance
,
and
this
life
is
but
a
way
to
that
end
.
And
in
the
third
place
learne
to
bee
patient
,
when
wee
see
the
wicked
runne
on
in
a
broad
high
way
,
what
though
they
be
admired
here
,
and
lifted
up
,
they
are
but
condemned
persons
:
and
therefore
envie
them
not
,
seeing
we
would
be
loath
,
upon
serious
deliberation
,
to
change
estates
with
them
.
Observe
wee
further
from
these
words
,
that
God
will
judge
eternally
,
not
onely
for
grosse
scandalous
sinnes
,
in
the
course
of
our
life
,
but
even
for
errors
in
judgement
.
For
wee
must
judge
aright
,
as
well
as
affect
aright
,
and
God
hath
no
service
from
corrupt
judgements
.
Those
that
joyne
mans
merits
with
Christs
merits
,
they
cannot
relye
on
God
alone
,
neither
can
they
rejoyce
in
Christ
,
Christ
hath
but
halfe
of
them
:
therefore
let
us
keepe
the
virginitie
of
our
judgements
,
prostitute
them
not
to
lyes
,
but
reserve
them
chaste
and
pure
to
Christ
.
And
secondly
,
take
we
heed
how
wee
converse
with
such
as
are
of
corrupt
judgements
,
they
are
Gods
,
and
Christs
enemies
,
and
will
labour
to
bring
us
into
their
wayes
,
and
then
assuredly
let
us
looke
for
their
end
.
It
s
reason
that
those
with
whom
we
converse
here
,
wee
should
converse
withall
hereafter
.
VERS.
19.
Whose
God
is
their
belly
.
THese
words
,
doe
partly
shew
the
inward
disposition
of
these
m●n
,
by
Bellie
,
in
this
place
hee
meanes
in
generall
all
contentments
,
and
worldly
pleasures
,
whereof
these
Teachers
being
satisfied
,
they
lived
at
large
,
and
at
ease
.
But
how
may
they
be
said
,
to
make
their
bellie
their
God
?
I
answer
we
may
be
said
to
make
any
thing
our
God
.
when
we
count
it
one
,
as
some
of
the
Papists
have
esteemed
of
the
Pope
,
as
of
an
essence
betweene
man
and
God
,
and
some
Emperours
have
required
themselves
to
be
so
esteemed
,
and
adored
as
a
Dietie
.
Secondly
,
when
wee
give
such
affections
to
it
,
as
are
onely
due
and
proper
to
God
,
as
to
trust
in
it
,
to
repose
content
in
it
,
to
joy
in
it
,
and
so
is
that
sentence
true
,
amor
tuus
,
Deus
tuus
.
Thirdly
,
when
wee
use
actions
of
invocation
and
adoration
thereto
:
and
thus
the
Papists
make
Saints
their
God
,
attributing
such
power
in
working
to
them
,
as
is
onely
proper
to
God
.
Fourthly
,
when
wee
bestow
all
labour
to
giv●
satisfaction
thereunto
:
for
explication
,
these
men
gave
the
intention
of
their
most
inward
affections
,
to
procure
content
to
their
lusts
,
all
their
labour
was
to
this
end
,
and
so
quieted
themselves
in
the
injoyment
of
them
,
and
as
they
made
their
bellie
their
God
,
so
their
belly
acted
the
part
of
a
god
,
in
giving
them
lawes
,
bidding
them
to
doe
,
proiect
,
devise
this
or
that
,
undermine
such
,
and
grounding
them
in
this
first
fundamentall
law
.
Thou
canst
not
live
long
,
neither
wilt
thou
live
well
therefore
while
thou
livest
live
for
thy
pleasure
,
take
thy
ease
,
and
from
thence
inioynes
them
to
use
all
meanes
thereto
,
take
all
acquaintance
,
undermine
all
that
crosse
thee
:
and
all
to
this
end
,
that
thou
maist
have
thy
ease
.
As
it
was
then
,
so
now
is
it
with
the
Papists
their
successors
:
all
the
differences
in
Religion
betweene
them
and
us
,
are
by
them
grounded
on
the
bellie
,
that
is
the
Monarchie
of
the
Pope
,
and
worldly
pompe
,
and
Masses
invented
for
idle
Priests
,
latine
prayers
,
little
or
no
preaching
,
onely
that
the
people
being
ignorant
,
they
might
more
easily
command
them
.
If
their
errors
were
not
invested
in
gaine
,
wee
should
soone
accord
,
their
worship
,
especially
the
manner
thereof
,
onely
to
delight
the
sense
.
And
among
our selves
,
many
are
not
wanting
that
make
profession
of
religion
,
but
denie
the
power
thereof
:
so
long
as
religion
and
outward
content
doe
meet
,
and
when
Religion
brings
preferment
,
all
will
be
religious
,
for
they
live
by
no
rules
.
but
those
that
their
lusts
prescribes
,
morning
and
evening
taking
care
for
the
flesh
,
how
to
bee
rich
,
how
to
live
at
ease
,
and
for
this
will
sell
their
birthright
in
happinesse
,
refusing
the
Word
,
refusing
good
companie
,
yea
heaven
it selfe
.
And
this
justly
comes
as
a
iudgement
for
mans
first
rebellion
,
when
men
will
not
serve
God
as
they
should
,
they
are
iustly
given
over
to
the
service
of
those
that
are
no
Gods
.
And
therefore
to
avoid
this
,
let
us
set
the
feare
of
God
and
damnation
before
our
eyes
,
and
if
we
use
not
these
things
moderatly
and
soberly
,
let
that
in
Rom.
8.13
.
be
as
a
flaming
sword
to
keepe
us
from
the
way
to
destruction
.
If
we
live
according
to
the
lusts
of
the
flesh
,
we
shall
die
:
and
therefore
,
as
strangers
and
Pilgrims
let
us
abstaine
from
fleshly
lusts
,
which
fight
against
the
soule
:
against
our
comfort
here
,
and
our
happie
estate
hereafter
.
Secondly
,
let
us
avoid
the
companie
of
condemned
persons
,
but
looke
on
them
with
a
kinde
of
horrour
,
and
detestation
of
them
,
and
and
passe
not
for
their
wicked
censures
,
their
end
is
damnation
,
and
their
bellie
is
their
God
.
But
because
the
best
are
drawne
away
by
these
pleasures
,
let
us
observe
some
directions
;
And
first
,
let
us
see
the
reasons
why
we
are
thus
inveagled
with
them
.
-
First
,
are
present
to
our
sense
:
the
other
onely
are
present
to
faith
,
which
the
carnall
man
lookes
not
after
,
neither
cares
for
.
-
Secondly
,
wee
nusle
up
our selves
in
an
opinion
of
the
necessitie
of
these
things
,
seeing
the
present
use
of
them
,
and
wee
see
no
present
use
of
those
better
things
.
-
Thirdly
,
these
things
are
bred
up
with
us
,
and
wee
are
acquainted
with
them
from
our
infancie
:
and
so
they
pleade
prescription
,
and
when
we
are
thus
taken
up
before
,
Religion
comes
after
,
and
very
hard
it
must
needs
be
,
to
keepe
our
mindes
lifted
up
,
and
yet
is
it
most
necessarie
to
be
,
for
lusts
doe
drowne
men
in
perdition
,
But
for
helpes
in
this
estate
of
ours
,
observe
first
,
with
due
consideration
,
the
nature
,
dignitie
,
and
excellencie
of
the
soule
:
that
it
is
a
spirit
of
an
excellent
beautie
,
adorned
with
understanding
and
judgement
,
not
made
to
cast
off
the
crowne
,
submitting
it selfe
to
the
rule
of
every
base
lust
,
which
indeed
is
the
onely
happinesse
of
the
beasts
,
nay
if
happinesse
consist
in
pleasing
the
senses
,
beasts
are
more
happie
than
we
,
for
they
have
neither
s●●me
without
,
nor
conscience
within
,
to
disquiet
them
in
the
injoyment
of
their
pleasures
.
And
know
also
that
this
bodie
of
ours
,
being
of
that
excellent
temper
,
is
a
fabricke
which
was
not
made
onely
for
to
be
a
strainer
for
meate
to
passe
through
:
The
qualitie
of
the
braine
in
man
,
the
structure
of
the
eve
,
doe
testifie
man
was
made
for
divine
meditation
,
to
contemplate
of
the
workes
of
God
,
which
it
doth
behold
with
the
eye
,
as
through
a
glasse
.
Secondly
,
wee
must
know
,
by
giving
our
affections
to
these
things
,
we
are
made
like
the
things
we
affect
:
for
the
soule
is
placed
in
the
middest
,
as
it
were
betweene
heaven
and
earth
,
and
as
it
affects
the
one
or
the
other
,
so
is
it
fashioned
;
if
we
love
the
flesh
we
are
flesh
,
if
wee
follow
the
spirit
,
wee
are
transformed
to
its
likenesse
.
Thirdly
,
consider
that
God
is
better
than
the
worshipper
,
else
is
hee
mad
that
will
worship
it
;
but
the
bellie
is
baser
than
our selves
:
reason
teacheth
us
the
pleasures
of
this
life
end
in
death
,
when
our
soules
must
still
continue
after
all
:
now
to
seeke
such
pleasures
as
cannot
continue
with
us
is
madnesse
,
as
appeares
even
by
the
light
of
reason
:
and
therefore
are
of
more
power
with
naturall
men
,
than
pure
religious
truthes
,
but
for
those
that
are
called
;
The
Scripture
puts
them
in
minde
of
the
last
day
of
judgement
,
and
telles
them
that
they
are
made
for
heaven
:
and
such
are
therefore
to
set
their
mindes
on
things
which
are
above
,
where
Christ
sitteth
on
the
right
hand
of
God
;
Col.
3.1
.
and
when
they
begin
to
grow
worldly
,
and
to
follow
their
belly
,
it
calles
them
backe
with
a
but
know
for
all
this
,
God
will
bring
thee
to
judgement
:
which
duly
pondered
,
cannot
but
be
as
a
hooke
in
our
jawes
,
to
bring
us
back
to
a
more
diligent
watch
over
our
wayes
.
VERS.
19.
And
whose
glorie
is
in
their
shame
.
A
Second
part
of
the
inward
disposition
shewing
,
that
they
glorie
in
that
which
brought
shame
to
them
for
circumcision
was
a
ceremonie
given
to
the
Church
when
it
was
but
in
the
infancie
,
and
for
them
that
were
borne
in
the
strength
of
the
Church
,
being
well
growne
,
to
glorie
in
such
beggerly
rudiments
was
shamefull
;
in
the
words
,
first
consider
the
affection
,
second
the
object
or
end
:
for
the
word
implyes
both
:
and
in
the
first
consider
the
sinne
,
then
the
cure
.
The
sinne
that
is
reproved
in
them
,
is
vaine-glorie
;
that
is
,
glorying
in
a
thing
not
to
bee
gloried
in
,
and
it
is
grounded
upon
pride
,
which
is
a
desire
of
excellencie
in
vaine
things
,
and
it
is
for
the
most
part
in
vaine
injuditious
men
,
who
ordinarily
doe
glorie
in
things
that
tend
to
shame
.
These
Philippians
saw
that
Paul
was
now
committed
,
the
doctrine
hee
taught
they
thought
was
not
good
enough
,
they
would
be
wiser
than
he
,
and
of
deeper
reach
.
And
thus
even
within
the
p●le
of
the
Church
,
what
a
scandall
is
it
that
men
should
glorie
in
a
gracelesse
grace
of
swearing
?
filling
up
rotten
discourse
,
with
new
devised
othes
.
And
others
glorie
in
their
foolish
(
conceipted
)
gallant
apparell
,
which
was
for
no
other
end
,
but
principally
to
cover
shame
,
is
not
this
to
glorie
in
shame
?
And
much
more
those
,
that
blaming
(
as
it
were
God
)
for
making
them
no
fairer
,
will
mend
the
workmanship
of
God
by
painting
:
these
while
they
seeke
to
keepe
outward
blemishes
from
the
eyes
of
men
,
doe
discover
to
the
whole
world
,
that
they
have
a
spotted
rotten
heart
within
them
.
And
indeed
,
it
s
too
common
for
men
ill-bred
up
,
to
thinke
admirably
of
themselves
,
when
all
their
courses
are
meere
vanitie
:
He
is
the
onely
man
of
accompt
,
that
cannot
put
up
a
crosse
word
without
bloud
:
is
not
this
to
glorie
in
shame
?
when
as
its
the
glory
of
a
man
to
passe
by
an
offence
,
and
they
are
the
best
men
,
that
can
overcome
themselves
.
And
as
helpers
on
of
this
vaine
boasting
,
we
have
a
generation
of
ignorant
unsetled
understandings
,
that
admire
at
such
shamelesse
boasters
,
and
so
are
causes
of
strengthening
such
in
their
vain-glory
,
such
are
flatterers
of
great
men
:
let
them
remember
what
is
denounced
against
such
,
woe
be
to
them
that
call
evill
good
,
and
good
evill
.
In
the
next
place
,
shame
is
not
onely
the
object
of
vaine
glorie
,
but
the
end
:
they
that
are
vaine-glorious
,
shall
bee
brought
to
shame
at
length
:
thus
is
it
sayd
of
Babylon
in
Esay
,
and
mysticall
Babylon
in
the
Revelations
:
Though
she
say
I
sit
as
a
Queene
,
and
shall
seen●
mourning
,
yet
stall
her
plagues
come
in
one
day
,
death
,
and
destruction
,
and
mournlng
.
Isa.
47.9
.
&
51.19
.
Revel.
18.8
.
For
God
hath
knit
vaine-glory
and
shame
,
a
punishment
proportionable
and
fitting
to
the
sinne
,
and
striking
the
offender
most
neere
even
to
the
heart
and
thus
did
God
meete
with
Achitophel
,
Absalom
&
Haman
they
sought
vain-glory
,
and
their
ends
were
shamefull
,
&
such
shall
be
the
end
of
all
such
,
as
boast
that
they
can
doe
mischiefe
like
Doeg
:
Psa.
52.
And
the
righteous
shall
see
,
and
feare
,
&
laugh
at
them
.
For
use
to
our selves
,
therefore
let
us
take
heed
of
this
sinne
.
For
by
nature
,
the
best
of
us
are
subject
to
it
,
we
are
all
inclinable
either
to
glory
in
such
things
as
we
should
not
,
or
to
receive
glory
from
such
things
as
wee
ought
not
,
or
else
to
glorie
after
an
inordinate
manner
,
and
in
that
measure
we
glorie
amisse
,
in
that
measure
wee
consult
shame
to
our selves
:
glory
we
may
,
but
it
must
bee
well
grounded
,
and
in
a
right
manner
.
And
to
the
attaining
thereto
,
we
must
first
labour
for
a
sound
knowledge
of
God
,
and
for
a
sound
dependance
upon
him
in
all
things
,
and
also
labour
for
to
see
our
owne
estate
,
and
our
many
wants
.
for
wanting
this
knowledge
,
men
glorie
in
merits
while
they
live
,
but
when
they
die
they
grow
ashamed
of
their
courses
,
and
blinde
judgement
,
for
while
they
live
,
they
judge
of
themselves
by
their
owne
conceipt
of
themselves
,
which
is
grounded
either
by
comparing
of
themselves
with
those
that
are
worse
than
themselves
,
as
the
Pharisee
,
that
thanked
God
he
was
not
as
the
Publican
:
or
else
upon
the
conceipt
that
shallow
persons
have
of
them
.
But
these
are
not
rules
for
us
to
follow
,
who
is
made
to
us
wisedome
,
sanctification
,
and
redemption
.
1
Cor.
30.31
.
Rejoyce
that
our
names
are
written
in
heaven
.
Luke
10.20
.
Rejoyce
that
we
understand
and
know
God
to
be
●ust
and
mercifull
.
Ier.
9.23.24
.
Glorie
in
the
testimonie
of
a
good
conscience
,
that
we
are
true
Christians
,
though
but
weake
:
2
Cor.
1.12
.
Secondly
,
we
should
be
content
with
the
judgement
and
approbation
of
God
,
and
hearken
to
the
admonitions
of
his
Ministers
,
and
care
not
for
the
censures
of
the
world
.
Thirdly
,
take
wee
heed
of
the
first
beginnings
and
motions
of
sinne
:
at
the
first
they
are
ever
modest
,
the
worst
man
that
ever
was
,
was
not
shamelesse
in
sinne
at
the
beginning
,
but
giving
way
to
sinne
by
little
and
little
,
loses
all
shame
,
and
causes
at
last
corruption
in
judgement
,
and
justifying
a
mans
selfe
in
wicked
courses
;
pleasures
,
riches
,
and
such
things
,
they
are
like
a
vizard
,
onely
an
outside
of
beautie
,
or
like
one
that
vaunteth
himselfe
hee
can
act
the
person
of
a
King
,
but
is
in
himselfe
a
bondslave
:
they
act
their
parts
here
on
this
worldly
Stage
for
an
houre
,
and
leave
all
their
followers
in
eternall
bondage
forever
.
Therefore
let
us
not
bee
ashamed
for
Christs
cause
,
but
stand
out
,
labour
for
sinceritie
now
,
and
wee
shall
have
glorie
hereafter
,
which
as
the
light
,
shall
increase
,
when
as
the
candle
of
the
wicked
shall
be
put
out
.
VERS.
19.
Who
minde
earthly
things
.
TO
Minde
,
in
this
place
is
taken
largely
,
to
thinke
upon
,
remember
,
desire
,
joy
,
and
to
have
all
the
soule
exercised
.
Earthly
things
,
that
is
lusts
of
the
flesh
,
lusts
of
the
eyes
,
pride
of
life
,
pleasures
,
and
profits
,
and
honours
:
which
are
therefore
called
earthly
,
because
they
are
conversant
about
earthly
things
,
and
because
they
make
their
followers
earthly
minded
:
and
lastly
,
they
are
called
earthly
,
in
opposition
to
those
that
are
heavenly
:
and
thus
in
particular
,
those
that
minde
honour
are
ambitious
;
those
that
minde
riches
are
covetous
,
if
pleasure
then
they
are
voluptuous
,
and
all
of
them
are
earthly
.
For
as
the
Ocean
is
but
one
,
and
yet
divers
parts
thereof
have
severall
names
,
so
worldlinesse
is
but
one
sinne
,
yet
having
many
kindes
,
it
hath
also
divers
names
.
The
observation
that
hence
we
may
gather
,
is
,
that
the
earthly
disposition
and
minde
,
is
the
temper
of
that
man
,
who
is
in
the
estate
of
damnation
:
for
the
minde
of
such
doe
shew
a
dead
soule
,
estranged
from
the
life
of
God
:
to
be
carnally
minded
is
death
,
saith
the
Apostle
,
Rom.
8.6
.
For
a
man
lives
as
hee
mindes
and
loves
.
Secondly
,
earthly
disposition
is
opposite
to
God
,
so
Rom.
8.7
.
The
carnall
minde
is
enmitie
against
God
.
Observe
we
further
,
the
Apostle
describes
not
these
by
any
notorious
grosse
scandalous
sinne
,
but
by
the
inward
disposition
of
the
heart
▪
for
outward
actions
are
onely
effects
and
rivers
flowing
from
the
spring
of
corruption
in
our
hearts
.
Whence
we
may
note
,
that
God
lookes
to
the
inward
frame
of
the
soule
in
men
:
and
therefore
though
in
the
eyes
of
men
,
a
man
may
be
without
spot
,
yet
is
his
corruption
that
is
within
,
open
and
manifest
to
the
all-seeing
eye
of
God
.
And
therefore
,
from
hence
we
are
to
be
stirred
up
,
to
humble
our selves
before
God
,
by
examining
our
hearts
,
and
laying
open
our
most
secret
corruptions
.
And
secondly
,
this
ought
to
comfort
us
,
that
though
in
our
dayly
practice
we
often
fall
,
yet
God
in
his
goodnesse
lookes
at
the
inward
frame
of
the
soule
,
and
accepts
of
it
.
Thirdly
,
this
justly
layes
open
the
folly
of
mens
censures
:
if
a
man
breake
not
out
into
open
outragious
sinnes
,
they
esteeme
and
commend
such
for
good
men
,
though
it
may
bee
his
soule
is
full
stuffed
with
Atheisme
,
revenge
,
and
all
manner
of
villanie
.
Fourthly
,
this
should
teach
us
to
condemne
our selves
,
even
for
our
sinfull
thoughts
:
for
know
,
though
thou
livest
without
danger
of
mans
law
,
thou
maist
have
a
rebellious
minde
opposite
to
the
divine
law
of
God
,
by
which
thou
shalt
be
judged
.
Yet
seeing
for
this
present
life
,
wee
stand
in
need
of
earthly
things
,
and
are
not
to
cast
off
all
care
of
them
,
let
us
hearken
to
some
directions
in
the
use
of
them
:
For
riches
and
other
necessaries
,
God
sends
them
unto
us
to
be
as
meanes
to
sweeten
our
pilgrimage
here
.
they
doe
not
possesse
and
take
up
our
whole
heart
,
immoderately
labouring
after
them
,
and
before
any
spirituall
grace
:
This
the
Apostle
blames
in
these
men
,
he
saw
they
made
religion
to
bee
subordinate
,
and
to
give
place
to
their
worldly
lusts
,
and
that
as
he
cared
not
,
if
by
any
meanes
he
could
attaine
to
the
resurrection
of
the
dead
:
so
they
contrarily
cared
not
,
if
by
any
meanes
,
through
any
crosse
or
losse
whatsoever
,
they
could
attaine
to
riches
,
honour
,
or
the
like
;
yea
,
if
religion
stood
in
their
way
,
though
it
were
with
the
losse
of
Religion
and
a
good
conscience
.
Secondly
,
we
must
take
heed
that
wee
use
these
earthly
things
so
,
as
to
draw
good
out
of
them
,
and
to
imploy
them
to
good
;
labour
we
to
see
God
in
pleasure
,
in
rich●s
,
and
in
our
abundance
,
knowing
and
esteeming
of
them
,
as
a
beame
of
the
bright
Sun-shine
of
Gods
favour
to
us
,
and
thus
to
be
lifted
up
,
to
admire
and
praise
his
goodnesse
.
Thirdly
,
make
them
instruments
of
mercie
and
bountie
:
it
s
an
excellent
way
to
further
our
accompts
,
so
receive
the
good
as
wee
avoide
the
snare
,
the
way
is
not
to
hide
our
talents
in
a
napkin
,
to
enter
into
a
Monasterie
,
to
live
idle
;
but
to
occupie
,
use
,
and
imploy
them
in
the
service
of
God
,
and
of
our
neighbours
.
To
conclude
,
let
us
so
use
them
,
as
they
be
helpers
of
us
to
a
better
life
,
not
binderers
:
for
wee
are
in
an
estate
betweene
two
,
in
a
warring
and
conflicting
estate
,
even
as
a
peece
of
iron
betweene
two
loadstones
,
and
know
not
which
way
to
leane
,
and
yet
may
offend
in
the
excesse
of
either
side
.
And
therefore
let
us
observe
some
signes
,
whereby
we
may
know
whether
we
bee
right
or
not
.
And
first
of
all
,
If
therefore
our
love
bee
set
on
the
world
,
we
shall
greeve
and
vexe
our selves
for
worldly
losses
,
and
fret
and
be
chafed
when
wee
are
crossed
in
them
:
and
this
made
Ahab
so
lumpish
,
as
nothing
could
comfort
him
but
Naboths
vineyard
.
Secondly
,
let
us
observe
whether
our
labours
and
indeavours
are
carried
:
what
wee
talke
of
most
,
what
thinke
we
or
meditate
wee
on
,
first
and
last
,
morning
and
evening
,
if
wee
observe
our
carriage
,
it
will
discover
our
minde
.
Such
,
are
also
opposite
to
any
religious
good
course
:
he
that
is
rich
,
bitterly
opposeth
goodnesse
,
and
therefore
it
is
that
Christ
said
,
Yee
cannot
serve
God
,
and
Mammon
,
and
concludeth
;
It
is
harder
for
a
rich
man
to
get
into
heaven
,
than
for
a
Camell
to
passe
through
a
needles
eye
.
But
to
cure
this
sore
,
Let
us
fetch
arguments
from
the
nature
of
the
soule
of
man
,
and
the
nature
of
these
things
,
and
consider
the
incongruitie
betweene
the
soule
,
a
pure
heavenly
spirituall
essence
,
and
base
earthly
corrupt
things
,
dust
was
made
meate
for
the
serpent
by
a
curse
,
and
not
for
man
.
And
remember
,
The
God
of
truth
hath
threatned
vengeance
against
his
dearest
children
,
that
doe
not
mortifie
their
carnall
lusts
.
Abhorre
we
therefore
,
the
first
thoughts
of
this
sinne
,
and
divert
our
soules
to
higher
thoughts
,
and
bee
humbled
,
shaming
our selves
for
debasing
our
soules
in
that
manner
,
else
will
God
take
us
in
hand
,
for
he
will
not
suffer
his
children
to
surfeit
on
the
world
,
but
will
bring
them
backe
,
that
they
shall
see
and
know
,
all
is
but
vanitie
and
vexation
of
spirit
.
VERS.
20.
For
our
conversation
is
in
Heaven
.
T●e
word
translated
here
For
,
in
the
former
translation
is
But
,
and
so
it
depends
on
the
fore
going
words
,
some
walke
as
enemies
to
the
crosse
of
Christ
,
&c.
But
our
conversation
is
in
heaven
.
If
it
be
as
it
is
here
translated
,
For
,
then
doth
it
follow
the
17.
ver.
Mark
them
that
walke
as
ye
have
us
for
an
example
,
for
our
conversation
is
in
heaven
:
Shewing
the
reason
why
he
was
so
confident
in
propounding
his
example
to
bee
imitated
:
which
way
it
be
taken
it
is
not
much
materiall
,
onely
from
the
opposition
between
those
examples
he
speakes
of
immediately
going
before
,
and
is
propounded
in
this
verse
.
Note
that
in
the
Church
,
there
are
alwayes
men
of
divers
dispositions
▪
some
ever
goe
with
the
current
into
Mare
mortuum
,
and
others
ever
against
the
streame
,
like
the
starres
that
are
carried
with
a
secret
motion
of
their
owne
:
notwithstanding
that
in
this
world
,
they
seeme
to
be
carried
by
the
violent
motion
of
the
common
course
of
men
.
And
this
was
first
,
in
Gods
eternall
decree
,
that
their
should
be
perpetuall
enmitie
between
the
seed
of
the
woman
,
and
of
the
serpent
.
Secondly
,
There
is
a
difference
in
calling
▪
some
onely
outwardly
,
some
inwardly
by
his
spirit
.
Many
are
called
,
but
few
are
chosen
.
Thirdly
,
they
differ
in
their
rulers
:
one
are
governed
by
the
Divell
,
and
led
captive
to
doe
his
will
,
others
by
God
.
Fourthly
,
in
regard
of
their
conversation
:
some
are
heavenly
minded
,
others
are
altogether
earthly
.
Fifthly
,
their
ends
are
different
:
the
way
of
one
is
upwards
to
heaven
,
the
way
of
the
other
is
downward
,
tending
to
the
gates
of
death
,
even
to
hell
.
But
to
come
to
the
words
;
The
Apostle
saith
,
not
my
conversation
,
but
our
conversation
;
implying
,
that
those
that
meane
not
to
bee
of
the
number
of
those
that
have
their
end
in
damnation
,
they
must
bee
of
the
number
of
those
of
a
holy
conversation
.
The
word
in
the
originall
,
signifies
most
properly
a
freedome
,
or
a
Burgership
:
So
as
from
the
metaphour
,
we
may
gather
thus
much
.
That
Heaven
is
a
Citie
,
and
all
true
Christians
are
Citizens
,
and
inhabitants
of
this
Citie
:
for
as
it
is
in
the
Citie
of
this
world
,
so
may
it
be
said
comparatively
of
this
Citie
and
the
inhabitants
.
First
,
it
s
under
a
governour
,
who
is
the
Lord
Christ
.
Secondly
,
it
s
governed
by
law
,
which
is
Gods
law
.
Thirdly
,
it
hath
a
store-house
of
all
good
things
,
as
of
food
,
and
of
other
of
the
like
sort
,
which
is
heaven
,
for
it
hath
bread
of
life
,
it
hath
rich
and
plenteous
treasure
.
Fourthly
,
it
hath
liberties
,
they
are
free
from
Sathans
tyrannie
,
free
from
the
lawes
curse
,
and
condemning
power
,
and
are
all
Kings
,
and
shall
all
raigne
,
they
shall
bee
free
from
all
weaknesse
,
from
ill
comp●nie
,
from
temptation
,
the
lambe
shall
be
all
in
all
,
glorious
things
are
spoken
of
thee
thou
Citie
of
God
.
Fifthly
,
they
speake
one
language
,
the
language
of
Canaan
,
the
language
of
the
beast
they
abhorre
.
And
lastly
,
their
carriage
is
alike
:
grave
like
Citizens
of
heaven
,
their
faces
are
still
as
they
were
going
to
Ierusalem
,
their
continuing
and
abiding
Citie
,
for
while
they
are
in
this
life
,
they
are
still
as
it
were
in
the
Suburbs
.
Hence
,
we
may
gather
divers
grounds
,
that
while
we
live
in
this
world
,
a
Christian
is
but
a
Pilgrim
and
stranger
:
heaven
is
his
home
,
and
this
life
is
but
a
way
,
and
he
a
passenger
.
And
thus
David
accompt●d
of
himselfe
,
though
a
King
,
yet
but
a
stranger
,
both
himselfe
and
his
fathers
:
and
therefore
,
as
a
passenger
,
hee
provides
for
his
journey
,
he
stands
not
for
ill
usage
,
cares
not
to
looke
after
delights
in
the
way
,
but
uses
them
as
advantagious
to
his
journey
.
And
secondly
,
hee
is
inquisitive
after
the
way
:
fearing
he
should
goe
amisse
,
and
furnisheth
himselfe
with
cordials
,
to
cheere
him
and
strengthen
him
in
his
journey
,
he
inquires
after
the
guide
of
Gods
spirit
,
to
be
as
the
pillar
of
fire
to
guide
him
in
the
darknesse
of
this
world
.
Thirdly
,
Hee
is
well
provided
of
weapons
,
against
such
enemies
as
hee
shall
meet
with
in
the
way
:
he
hath
the
shield
of
faith
,
and
the
sword
of
the
spirit
,
which
is
the
word
of
God
.
The
second
ground
that
arises
hence
,
is
that
a
Christians
indeavours
are
of
a
high
nature
:
his
looke
is
high
,
his
soule
and
minde
are
ever
upward
,
casting
all
burthens
of
earthly
cares
and
delights
from
him
,
that
hee
may
freely
mount
up
in
the
presence
of
his
maker
.
Thirdly
,
this
carriage
of
a
Christian
is
not
by
fits
,
but
it
is
his
trade
,
his
conversation
,
and
course
of
life
,
in
all
things
he
lookes
to
heaven
,
his
course
is
by
rule
,
and
by
law
:
whatsoever
he
does
,
he
does
as
in
obedience
to
God
chiefly
,
with
all
his
power
,
as
approving
himselfe
to
God
,
in
whose
sight
he
ever
sets
himselfe
:
briefly
,
hee
doth
all
things
as
a
Citizen
of
heaven
.
Fourthly
,
we
may
also
ground
hence
,
that
a
Christian
may
have
his
conversation
in
heaven
,
even
while
he
is
here
alive
:
for
hee
is
borne
anew
,
having
received
the
life
of
grace
,
God
requires
not
impossibilities
,
but
alwayes
gives
abilitie
to
the
discharge
of
that
which
hee
injoynes
.
I
answer
,
as
in
his
head
Christ
Iesus
,
who
is
in
heaven
already
,
beeing
gone
to
prepare
a
place
for
us
.
Secondly
,
he
is
there
by
faith
:
which
makes
things
absent
as
present
:
and
so
it
is
that
Abraham
saw
Christs
day
,
and
was
glad
;
and
therefore
is
faith
called
,
The
evidence
of
things
not
seene
,
Heb.
11.
Thirdly
,
a
Christian
is
in
heaven
by
his
hopes
.
Fourthly
,
he
is
there
by
his
desires
,
animus
est
ubi
amat
.
Fifthly
,
a
Christian
is
in
heaven
,
when
as
his
meditations
are
there
:
when
his
thoughts
are
thereon
continually
busied
,
as
St.
Paul
was
,
when
in
admiration
of
those
joyes
he
crieth
out
,
O
the
depth
both
of
the
riches
and
wisedome
of
God!
Rom.
11.33
.
Sixthly
,
hee
is
there
,
when
by
continuall
prayers
to
God
,
he
hath
an
inward
admittance
to
the
throne
of
grace
,
where
hee
may
freely
open
his
heart
to
his
God
,
and
therefore
it
is
that
those
that
are
Christians
indeed
,
are
often
in
this
dutie
.
Fifthly
,
hence
we
may
gather
,
that
the
glorious
estate
in
heaven
,
is
of
the
same
kinde
with
this
life
of
grace
,
onely
differing
in
degrees
of
happinesse
:
both
estates
are
free
;
there
onely
a
freedome
of
glory
,
here
a
freedome
of
grace
,
both
are
estates
of
redemption
:
there
wee
are
redeemed
from
sinne
,
and
death
,
and
the
divell
,
here
we
are
onely
redeemed
from
the
power
of
them
;
there
have
we
the
full
harvest
,
here
we
have
the
first
fruits
,
here
wee
are
heires
by
faith
,
there
by
full
possession
;
to
all
of
us
Christ
is
all
in
all
,
onely
there
hee
rules
immediately
,
here
he
rules
by
meanes
,
by
his
deputies
.
There
they
have
communion
with
the
Saints
,
here
we
also
have
communion
,
though
we
live
amongst
the
wicked
.
There
they
praise
God
continually
,
here
we
indeavour
it
continually
.
There
they
have
communion
with
the
beatificall
vision
,
here
wee
have
communion
with
the
ordinances
which
will
bring
us
to
it
.
And
therefore
,
let
such
as
intend
to
be
Saints
hereafter
,
be
Saints
here
,
and
live
by
the
lawes
that
are
given
us
from
heaven
,
and
that
they
live
by
in
heaven
:
for
the
kingdome
is
in
such
sort
one
and
the
same
,
the
kingdome
of
grace
,
the
preaching
of
the
word
,
is
called
the
kingdome
of
heaven
,
as
well
as
the
kingdome
of
glorie
;
and
men
doe
thinke
in
vaine
ever
to
enter
into
glorie
,
without
comming
in
at
the
gates
of
grace
,
as
appeareth
out
of
the
Apostles
argument
,
2
Pet.
1.10
,
11.
Give
diligence
to
make
your
calling
and
election
sure
,
for
so
an
entrance
shall
be
ministred
unto
you
abundantly
,
into
the
everlasting
kingdome
of
our
Lord
and
Saviour
Iesus
Christ
.
And
to
this
end
,
amongst
many
other
,
observe
with
me
these
following
directions
.
heare
the
word
of
God
,
for
by
this
wee
are
in
heaven
in
part
already
,
for
where
the
word
is
preached
,
there
is
the
presence
of
the
blessed
Trinitie
,
and
the
holy
Angels
bringing
downe
heaven
it selfe
to
us
,
teaching
us
in
the
lawes
of
that
Kingdome
.
Vse
reading
also
,
for
even
thereby
wee
talke
with
the
Saints
,
who
wrote
those
things
for
our
instruction
,
and
that
spirit
that
guided
them
in
writing
,
will
also
guide
thee
in
reading
.
Receive
the
Sacraments
often
,
for
these
ordinances
are
the
heavenly
Manna
to
us
,
and
and
strengthen
us
in
our
way
,
to
the
spirituall
Canaan
.
Secondly
,
Rejoyce
in
often
communicating
with
the
Saints
:
these
earth
moles
that
are
delighted
in
Coeno
,
not
in
Coelo
,
all
companie
is
alike
to
them
,
but
a
Christian
will
here
converse
with
such
,
as
hee
shall
be
with
hereafter
,
and
the
Saints
have
found
much
helpe
this
way
,
even
Saul
in
the
companie
of
Prophets
,
became
a
Prophet
,
and
the
most
earthly
man
that
is
amongst
good
men
,
in
good
discourse
,
will
sute
himselfe
to
them
,
and
indeed
good
discourse
is
of
much
availe
this
way
,
if
it
bee
frequent
as
it
should
be
.
I
inforce
it
not
as
a
dutie
to
be
done
at
all
times
,
but
it
should
be
oftner
than
it
is
.
Thirdly
,
Vse
such
meanes
as
are
of
force
to
subdue
the
hinderances
of
this
disposition
:
Vse
much
meditation
:
bee
ever
setting
our
mindes
something
to
this
end
,
that
our
affections
may
bee
wrought
upon
,
to
forsake
the
world
with
detestation
,
and
to
love
and
imbrace
heaven
,
and
for
this
dutie
wee
ought
to
redeeme
some
time
continually
.
Thus
principally
Enoch
walked
with
God
,
and
David
,
though
a
King
,
meditated
in
Gods
law
day
and
night
.
let
us
bee
brought
to
a
holy
use
of
soliloquies
:
checking
and
shaming
our selves
for
following
these
pleasures
,
for
unthankfulnesse
,
and
want
of
cheerefulnesse
,
as
David
why
art
thou
cast
down
O
my
soule
,
why
art
thou
so
disquieted
?
By
these
recollections
a
Christian
is
indeed
himselfe
,
and
for
the
present
,
even
seated
in
heaven
.
use
dayly
a
set
prayer
:
for
thereby
wee
ascend
into
heaven
,
and
are
fitted
thereby
to
be
more
and
more
heavenly
,
it
s
the
trade
of
Citizens
that
make
them
rich
,
this
is
our
trade
,
to
trade
by
prayer
,
with
that
heavenly
Citie
,
where
our
treasure
is
,
and
by
it
wee
shall
grow
dayly
in
riches
.
Thus
is
our
soule
strengthened
,
and
our
affections
stirred
up
to
converse
with
God
,
and
thus
come
wee
to
set
our
faith
in
heaven
,
together
with
our
love
,
where
our
father
is
,
where
Angels
and
Saints
,
our
Citie
,
and
eternall
happinesse
is
,
thus
is
our
hope
strengthened
,
which
carries
us
through
all
afflictions
undauntedly
,
and
so
is
a
heaven
to
us
before
hea●ven
:
and
thus
are
our
●esires
in
heaven
,
to
be
at
rest
,
to
bee
with
Christ
,
which
is
best
of
all
.
But
some
will
say
,
I
answer
true
it
is
,
first
place
seeke
for
heaven
,
we
shall
not
continue
here
,
but
wee
are
travelling
still
,
and
therefore
it
is
good
for
us
ever
to
redeeme
some
time
for
heaven
,
that
wee
may
come
with
more
speed
to
our
journeyes
end
.
Secondly
,
as
a
helpe
to
us
,
hee
hath
left
us
his
Saboths
,
in
pitie
to
our
soules
,
which
else
would
altogether
be
rooting
in
the
earth
:
Let
us
have
a
care
of
the
well
spending
of
them
:
for
by
this
we
pay
homage
to
heaven
,
and
are
put
in
minde
thereof
.
Thirdly
,
everie
day
redeeme
sometime
for
meditation
of
the
vanitie
of
this
world
,
hereby
will
our
untunable
soules
be
still
set
in
tune
,
and
for
our
callings
,
every
day
sanctifie
them
by
prayer
,
and
then
all
is
cleane
.
Fourthly
,
goe
about
them
as
in
obedience
to
God
,
knowing
that
God
hath
placed
us
in
these
callings
,
and
he
looks
for
service
in
imploying
those
talents
bestowed
on
us
,
and
in
our
serving
one
another
.
And
let
us
indeavour
to
shew
what
our
religion
is
,
in
avoiding
the
corruptions
of
our
callings
.
Labour
also
to
see
God
in
every
thing
,
in
crossing
us
,
in
incouraging
and
assisting
us
,
and
this
will
stirre
us
up
accordingly
to
pray
continually
,
&
in
al
things
to
give
thanks
,
and
it
will
make
us
feare
alwayes
,
for
the
same
care
and
love
of
God
that
brings
us
to
heaven
,
doth
guide
us
in
our
particular
actions
and
callings
.
And
in
other
matters
use
our selves
so
,
as
we
by
these
things
raise
our
mindes
on
high
,
for
there
is
a
double
use
of
the
creatures
.
First
,
temporall
,
and
from
thence
a
spirituall
use
is
raised
;
thus
did
Christ
,
by
considering
water
,
he
was
raised
to
think
of
spirituall
regeneration
and
washing
:
and
thus
we
should
doe
,
labour
to
see
God
in
his
creatures
,
and
thus
shall
wee
helpe
our
soules
by
our
bodies
,
God
will
have
it
thus
;
and
therefore
setteth
downe
heavenly
things
in
earthly
comparisons
.
wee
must
indeavour
to
make
a
spirituall
use
of
all
things
as
God
doth
:
doth
God
send
crosses
on
us
?
then
before
they
leave
us
beg
a
blessing
,
that
they
may
worke
his
intended
effect
in
bettering
us
.
Doth
God
blesse
us
with
prosperitie
?
pray
that
God
would
sanctifie
it
to
incourage
us
on
to
good
duties
:
so
as
in
all
estates
wee
may
have
our
conversation
in
heaven
.
Let
no
man
therefore
make
pretence
that
he
is
poore
,
that
he
hath
no
time
for
this
;
no
,
grace
workes
matter
out
of
every
thing
,
poore
Paul
,
nay
Paul
a
prisoner
,
see
how
he
is
busied
.
And
the
truth
is
,
that
worldly
prosperitie
is
the
greatest
enemie
to
a
heavenly
minde
that
can
bee
.
But
the
weake
Christian
will
complaine
,
that
he
cannot
finde
this
in
him
,
but
he
is
still
carried
away
with
worldly
matters
,
though
hee
strive
against
it
never
so
much
,
yet
the
world
goes
away
with
him
.
To
such
I
answer
,
more
we
labour
and
strive
,
the
more
wee
beautifie
Religion
,
and
credit
our
Citie
,
and
draw
on
others
to
bee
fellow
Citizens
with
us
.
And
thus
shall
we
free
our selves
from
terrors
of
conscience
,
and
from
the
snares
of
the
divell
,
even
as
birds
when
they
soare
aloft
need
feare
no
snares
.
Thus
also
shall
wee
get
a
portion
here
,
for
its
the
promise
of
the
God
of
truth
,
that
if
we
first
seek
the
Kingdome
of
heaven
,
al
these
things
shal
be
cast
upon
us
.
Thus
also
shall
wee
be
sure
of
Gods
gracious
and
faithfull
protection
:
who
hath
said
hee
will
keepe
us
in
our
wayes
.
And
lastly
,
thus
shall
wee
end
our
dayes
with
comfort
,
woe
bee
to
him
that
dies
not
to
the
world
,
before
hee
goes
hence
:
but
to
him
that
hath
his
soule
in
heaven
,
even
while
it
is
in
his
bodie
,
this
life
is
but
a
pilgrimage
,
and
death
is
advantage
.
VERS.
20.
From
whence
wee
also
looke
for
the
Saviour
,
the
Lord
Iesus
Christ
.
THese
words
lay
downe
such
an
estate
of
a
Christian
,
as
is
both
a
cause
,
and
a
signe
,
of
heavenly
conversation
,
and
in
them
we
may
consider
:
First
,
that
Christ
is
in
heaven
.
Secondly
,
that
there
is
a
second
comming
of
Christ
.
Thirdly
,
that
Christians
expect
it
.
Fourthly
,
that
this
expectation
is
a
cause
of
heavenly
carriage
.
For
the
first
,
that
Christ
is
in
heaven
,
wee
have
the
Scripture
to
warrant
it
:
but
the
text
is
pregnant
herein
,
we
looke
for
him
from
heaven
,
ergo
,
he
is
in
heaven
.
And
therefore
it
s
a
grosse
conceipt
of
the
Papists
,
that
dreame
that
his
bodie
is
every
where
in
the
bread
,
or
with
the
bread
,
as
the
Lutherans
would
h●ve
it
:
the
scripture
determines
that
the
heavens
must
contain
him
,
that
he
sitteth
now
on
the
right
hand
of
God
,
that
he
shall
hereafter
come
to
judge
,
and
therefore
he
is
not
now
here
;
nay
because
he
is
not
here
,
he
sent
us
the
comforter
,
the
spirit
,
that
shall
leade
us
into
all
truth
,
as
he
himselfe
expresly
saith
Secondly
,
hence
wee
may
observe
,
that
there
is
another
comming
of
Christ
,
which
yet
is
not
fulfilled
;
there
is
a
two-fold
comming
of
●hrist
,
one
whereby
he
comes
in
the
fl●sh
,
this
was
his
first
comming
:
the
second
comming
is
in
triumph
,
when
he
shall
perfect
our
salvation
.
This
appeareth
by
the
desires
of
the
creature
,
Rom.
8.
Secondly
,
by
the
faithfull
desires
of
his
children
,
which
cannot
be
in
vaine
.
Thirdly
,
to
this
end
he
tooke
our
flesh
to
draw
us
after
him
.
Fourthly
,
to
this
end
he
left
his
spirit
with
us
to
testifie
it
.
Lastly
,
he
hath
left
us
his
promises
,
and
prophecies
thereof
,
witnessed
by
the
Angels
,
Acts
1.
This
Iesus
shall
so
come
,
even
as
you
have
seene
him
goe
into
heaven
.
Thirdly
,
that
Christians
doe
expect
this
comming
of
Christ
,
is
evident
out
of
the
words
from
whence
we
looke
for
the
Saviour
,
saith
the
Text
:
the
word
looke
signifies
an
earnest
expectation
,
implying
faith
,
hope
,
and
patience
;
faith
is
a
ground
of
hope
,
supposing
the
promises
which
are
grounded
on
an
almightie
God
of
truth
;
now
patience
comes
from
hope
,
so
as
the
word
implyes
thus
much
:
wee
hope
,
we
beleeve
,
we
patiently
waite
for
the
second
comming
of
Christ
.
This
is
the
disposition
of
every
sound
Christian
,
and
it
begins
with
the
beginning
of
our
new
birth
:
for
so
(
1
Pet.
1.3
.
)
it
is
said
,
we
are
begotten
to
a
lively
hope
:
and
(
Titus
2.13
.
)
the
grace
of
God
once
appearing
,
teacheth
to
looke
for
the
blessed
hope
.
the
seed
desires
growth
,
every
thing
desires
perfection
,
so
much
more
in
grace
;
where
once
it
is
setled
,
it
continually
desireth
a
more
perfect
estate
,
untill
the
comming
of
Christ
,
when
it
commeth
to
the
top
and
pitch
thereof
.
And
this
is
the
reason
of
the
contrarieties
of
estate
that
are
in
a
Christian.
Hee
rejoyces
because
he
is
under
hope
,
but
he
sorrowes
because
he
hath
not
already
obtained
the
thing
he
hopeth
for
;
he
rejoyceth
because
of
his
assurance
,
but
sorroweth
because
of
the
crosses
hee
dayly
meets
with
;
rejoyceth
in
the
communion
of
Saints
,
but
woe
is
me
that
I
dwell
in
Meshek
.
We
are
Kings
,
but
over
rebels
;
Prophets
,
but
have
much
ignorance
,
for
we
see
but
in
part
;
Priests
,
but
daily
polluted
with
the
soile
of
this
world
,
and
therefore
doe
stand
in
need
of
continuall
washing
.
Thirdly
,
this
expectation
is
not
onely
a
worke
of
ours
,
but
a
grace
wrought
in
us
by
Christ
,
by
vertue
of
the
covenant
,
for
God
fits
us
with
graces
that
have
reference
to
our
future
happinesse
,
and
it
arises
from
love
and
patience
,
grounded
upon
assurance
of
an
end
and
glorious
issue
,
Christ
knew
wee
were
to
meet
with
enemies
,
and
therefore
gives
us
hope
as
an
helmet
and
an
anchor
to
keepe
us
from
shipwracke
,
for
hee
is
a
Saviour
as
well
in
saving
us
here
from
despaire
,
as
hereafter
from
hell
.
This
lastly
,
may
serve
for
a
triall
of
our
estates
,
for
many
that
thinke
themselves
to
be
good
Christians
,
thinke
with
Peter
it
is
good
being
here
,
its
good
for
them
to
bee
in
this
world
,
they
feare
the
comming
of
Christ
,
the
very
thought
thereof
destroyes
all
their
mirth
,
it
is
to
them
like
the
hand
writing
on
the
wall
to
Balthasar
.
The
childe
of
God
is
of
another
disposition
,
hee
is
begotten
to
this
hope
,
his
desire
is
accordingly
,
his
indeavour
and
labour
is
by
any
meanes
to
attaine
to
the
resurrection
of
the
dead
.
that
it
s
often
seene
that
good
Christians
doe
not
alwayes
desire
the
comming
of
Christ
.
Come
Lord
Iesus
.
Fourthly
,
we
may
observe
out
of
the
words
;
where
this
hope
is
,
and
this
expectation
,
it
stirres
up
and
quickens
the
soule
to
a
holy
conversation
,
it
is
propounded
here
as
a
ground
of
the
Apostles
holy
conversation
.
For
it
stirres
us
up
to
be
pure
,
even
as
hee
is
pure
,
as
it
is
(
1
Ioh.
3.3
.
)
For
wee
are
a
holy
Spouse
,
and
there
will
shortly
come
the
marriage
day
,
and
fitting
it
is
that
wee
prepare
our selves
fitting
for
such
a
husband
.
Thus
it
was
with
the
concubines
of
Akashuerosh
,
though
a
temporall
and
earthly
King
,
yet
the
custome
was
,
they
should
bee
twelve
monthes
before
they
came
to
the
King
:
and
much
more
should
it
be
our
dutie
,
ever
more
to
bee
prepared
to
come
into
the
presence
of
our
eternall
heavenly
King
to
meet
with
the
bridegroome
,
because
we
know
not
how
soone
it
may
be
,
that
he
will
come
and
send
his
Angels
for
us
,
to
appeare
before
him
in
glory
,
to
call
us
to
the
wedding
.
Secondly
,
this
hope
will
stirre
us
up
to
doe
all
good
duties
,
and
to
right
performance
of
good
duties
,
to
doe
all
things
sincerely
,
as
in
the
presence
of
God
our
judge
:
And
therfore
not
only
the
duty
of
preaching
is
urged
upon
Timothy
,
but
the
manner
,
2
Tim.
4.
Who
is
charged
by
the
Lord
Iesus
Christ
,
who
shall
judge
all
at
his
appearing
,
that
he
should
preach
the
Word
,
bee
instant
in
season
,
out
of
season
,
reprove
,
rebuke
,
exhort
,
with
all
long
sufferance
.
And
the
Apostle
Peter
having
declared
the
second
comming
of
Christ
,
thence
inferres
;
what
manner
of
men
ought
wee
to
be
in
all
godly
conversation
?
2
Pet.
3.11
.
)
And
indeed
,
meditation
of
the
principles
of
Religion
,
will
informe
us
well
in
the
manner
of
our
duties
,
as
in
the
nature
of
them
,
and
thus
shall
we
be
fruitfull
in
particulars
,
according
as
our
meditations
are
directed
though
the
principle
matters
and
objects
of
our
meditation
are
but
few
.
Thirdly
,
this
hope
and
expectation
will
stirre
us
up
to
pray
for
the
consummation
and
bringing
to
passe
the
performance
of
all
those
promises
which
are
to
be
performed
before
the
comming
of
Christ
:
as
that
the
Gospell
should
bee
preached
in
all
places
,
that
the
conversion
of
the
Iewes
might
be
hastened
,
and
the
downefall
of
Antichrist
might
speedily
come
to
passe
.
And
this
hope
will
also
incourage
us
and
put
us
forward
,
that
in
our
severall
callings
and
standings
,
we
should
helpe
on
the
performance
of
them
,
as
much
as
is
in
our
power
to
performe
,
by
helping
on
the
building
of
the
Church
,
and
the
inlargement
of
Christs
kingdome
,
and
the
confusion
of
his
enemies
.
Lastly
,
this
hope
will
worke
in
us
a
sweet
and
comfortable
carriage
in
all
estates
and
conditions
,
carrying
us
through
all
impediments
with
courage
.
For
yet
a
little
while
,
and
hee
that
shall
come
will
come
,
and
will
not
tarrie
,
and
hee
will
come
full
handed
.
My
reward
is
with
me
,
(
saith
Christ
)
and
lest
we
should
thinke
it
long
before
he
comes
,
hee
told
us
long
agoe
,
that
those
were
the
latter
dayes
,
and
that
the
ends
of
the
world
were
then
come
upon
them
.
Doe
men
then
molest
us
,
persecute
and
vexe
us
?
let
us
be
comforted
,
hee
comes
that
will
tread
all
our
enemies
under
our
feet
.
Do
we
find
that
we
have
but
short
spirits
,
that
our
graces
are
but
weake
?
let
us
not
dishearten
our selves
,
hee
that
keepes
heaven
for
us
,
will
give
us
necessarie
graces
to
bring
us
thither
:
if
we
want
,
goe
to
the
God
of
faith
and
love
,
hee
hath
promised
to
give
us
his
spirit
,
to
make
all
grace
abound
in
us
,
never
to
leave
us
nor
forsake
us
,
till
he
hath
perfected
his
worke
,
in
setting
us
with
him
in
glorie
.
But
to
proceed
to
the
object
of
this
expectation
,
it
is
Christ
who
is
described
unto
us
by
the
Saviour
,
whom
hee
calles
also
Iesus
,
which
signifies
a
Saviour
:
and
this
he
doth
,
to
impresse
it
the
deeper
into
his
affections
.
But
some
may
say
,
I
answer
,
The
observation
is
,
that
Christ
is
a
Saviour
,
and
the
Saviour
by
way
of
excellencie
:
he
saves
all
that
are
of
his
mysticall
body
,
from
all
evill
,
and
preserves
them
to
all
good
,
hee
saves
their
bodies
and
their
soules
now
from
the
power
of
all
evill
,
and
hereafter
hee
will
free
them
from
all
evill
,
he
is
the
everlasting
Saviour
,
while
we
live
here
his
bloud
runnes
continually
,
this
is
the
fountaine
opened
for
the
house
of
Iudah
,
for
sinne
and
uncleannesse
,
in
it
are
we
cleansed
from
the
guilt
and
damnation
of
sinne
,
what
would
wee
have
more
?
Wee
are
kept
by
faith
to
salvation
,
1
Pet.
1.5
.
Let
this
raise
up
our
soules
Are
wee
swallowed
up
with
the
sense
of
any
miserie
?
Let
us
know
that
we
trust
a
Saviour
that
is
every
way
absolute
,
that
invites
those
that
are
sicke
with
sinne
,
to
come
unto
him
:
and
how
can
wee
escape
,
if
wee
neglect
so
great
salvation
.
Heb.
2.3
.
Away
therefore
with
all
●opish
conceipts
of
meriting
by
our
works
.
All
glorie
must
bee
given
onely
to
his
mercie
,
all
that
hee
did
for
us
was
to
the
glorie
of
his
grace
,
Ephes.
1.6
.
Lastly
,
this
should
comfort
us
when
wee
thinke
of
the
last
day
,
to
thinke
withall
,
that
he
shall
be
our
judge
that
is
our
Saviour
,
and
therefore
should
cast
away
all
terrour
from
us
,
knowing
that
our
head
will
not
destroy
his
members
,
but
that
hee
our
husband
being
a
great
King
,
will
also
crowne
us
his
spouse
with
a
glorious
crowne
,
therefore
when
wee
see
the
fore-going
signes
come
to
passe
,
let
us
lift
up
our
heads
,
knowing
our
redemption
draweth
neere
.
To
goe
on
in
the
next
place
,
Christ
is
not
only
our
Saviour
,
but
he
is
our
Lord
:
wherein
we
may
see
the
Apostles
Christian
wisedome
,
hee
useth
such
titles
as
may
most
of
all
strengthen
his
faith
and
affection
of
the
present
meditation
,
which
being
a
point
of
the
resurrection
,
a
thing
seeming
contrarie
to
reason
,
to
flesh
and
bloud
:
hee
strengthens
himselfe
in
this
consideration
,
that
he
is
the
Lord
,
who
ha●h
all
power
and
authority
committed
to
him
,
Math.
28.18
.
Secondly
,
he
is
Lord
by
title
of
redemption
▪
so
as
we
are
no
more
our
owne
but
his
,
for
he
hath
bought
us
with
a
price
.
Thirdly
,
he
is
Lord
of
the
world
,
and
of
the
divell
by
conquest
,
Heb.
2.14
.
Fourthly
,
hee
is
Lord
over
his
Church
by
marriage
,
hee
is
our
husband
,
governing
his
Church
with
sweetnesse
and
love
.
He
is
also
the
Lord
by
way
of
excellencie
above
others
,
depending
on
no
creature
,
hee
is
Lord
of
Lords
.
Secondly
,
he
is
Lord
of
body
and
soule
,
and
conscience
,
punishing
with
terrors
here
,
and
damnation
hereafter
.
Thirdly
,
he
is
Lord
eternall
,
hee
indures
for
ever
and
cannot
die
.
Fourthly
,
he
is
such
a
Lord
,
as
cannot
abuse
his
authority
,
he
cannot
tyrannize
,
his
grace
and
vertue
,
are
of
equall
extent
with
his
power
.
Fifthly
,
he
is
a
holy
Lord
,
holy
,
holy
,
holy
,
Lord
God
of
Sabboth
,
that
is
Lord
of
hosts
.
In
all
these
,
hee
is
farre
above
any
earthly
man
,
yea
above
all
creatures
.
And
therefore
,
it
s
a
sweet
estate
,
to
bee
under
government
and
rule
.
They
then
that
are
Lords
here
on
earth
,
must
consider
though
they
rule
and
are
above
others
,
yet
are
they
under
the
Lord
:
thus
did
Ioseph
.
Therefore
they
must
rule
,
but
in
the
Lord
,
it
is
his
will
,
that
must
rule
their
wils
.
Secondly
,
this
should
comfort
Christians
:
that
they
have
such
a
Lord
,
as
is
Lord
of
Angels
,
at
whom
the
divells
tremble
:
whom
stormes
,
windes
,
seas
,
sicknesse
,
death
,
and
all
creatures
doe
obey
.
Yet
wee
cannot
challenge
this
comfort
,
but
upon
condition
of
our
obedience
:
the
Apostle
joynes
Lord
and
Saviour
together
,
to
shew
that
he
is
a
Saviour
onely
to
those
that
take
him
for
their
Lord
,
to
governe
and
rule
them
;
as
he
is
our
Priest
,
he
must
also
be
our
King
,
he
comes
by
water
to
purge
and
wash
us
,
as
well
as
by
bloud
to
suffer
for
us
.
The
wicked
they
will
not
have
this
man
rule
over
them
,
but
they
shall
not
say
nay
,
God
wil
be
a
Lord
over
them
,
ruling
by
his
power
,
with
a
rod
of
iron
hee
will
bruise
them
in
peeces
,
none
shall
deliver
them
.
If
we
will
avoid
this
miserable
estate
,
let
us
make
him
Lord
in
us
:
thus
shall
we
crowne
him
,
and
then
he
will
crowne
us
with
himselfe
.
VERS.
21.
Who
shall
change
our
vile
bodie
.
THe
words
are
plaine
,
and
shall
need
no
exposition
:
therefore
wee
will
briefly
come
to
the
doctrines
.
And
first
,
we
may
observe
hence
That
our
bodies
are
base
:
and
thus
are
the
bodies
not
onely
of
wicked
prophane
men
,
First
,
in
life
our
originall
is
base
,
wee
are
dust
,
and
to
dust
wee
must
returne
,
and
our
continuance
is
full
of
change
,
subject
to
diversitie
of
estates
,
sicknesse
,
health
,
paine
,
ease
,
hunger
,
fulnesse
.
And
base
wee
are
,
because
wee
are
upheld
by
inferiour
creatures
.
We
enter
into
the
world
by
one
way
,
but
goe
out
by
divers
deaths
,
some
violent
,
some
more
naturall
,
and
by
divers
sicknesses
lothsome
to
the
eyes
,
to
the
nosthrils
,
and
especially
when
wee
are
nearest
our
end
,
when
as
our
countenance
is
pale
,
our
members
tremble
,
all
our
beautie
is
gone
.
But
after
wee
are
departed
,
so
lothsome
is
this
our
carcasse
,
it
must
bee
had
out
of
sight
:
yea
though
it
bee
the
body
of
the
Patriarch
Abraham
,
Gen.
23.4
.
For
as
the
bodie
of
man
is
the
best
temper
,
so
the
corruption
thereof
is
the
most
vile
,
the
best
countenances
of
the
greatest
personages
are
the
most
ugly
gastly
objects
of
all
others
,
by
so
much
the
more
,
by
how
much
they
were
the
more
excellent
,
so
much
the
greater
is
their
change
.
And
yet
are
wee
not
to
conceive
of
this
bodie
,
so
as
though
there
were
no
glorie
belonging
to
it
:
for
first
,
its
Gods
workmanship
,
therefore
excellent
,
and
so
excellent
,
as
the
heathen
man
Galen
being
stricken
into
admiration
at
the
admirable
frame
thereof
,
breakes
out
into
a
hymne
in
praise
of
the
maker
.
And
David
could
not
expresse
it
,
but
sayes
,
I
am
wonderfully
made
.
God
made
this
his
last
worke
,
as
an
Epitomie
of
all
the
rest
.
Secondly
,
we
are
told
that
we
owe
glorie
to
our
bodies
:
and
therefore
we
are
bidden
that
wee
should
not
wrong
our
bodies
,
and
the
Scripture
speakes
infamously
of
selfe-murtherers
,
as
of
Iudas
,
Saul
,
Achitophel
,
they
are
branded
with
a
note
of
shame
and
reproach
.
And
God
to
shew
the
respect
we
owe
to
our
bodies
,
hath
provided
to
every
sense
pleasing
recreations
,
as
flowers
for
the
smell
,
light
for
the
eyes
,
musicke
for
the
eare
,
to
be
briefe
,
hee
made
all
things
for
the
bodily
use
of
man
.
Thirdly
,
these
bodies
of
ours
are
members
of
Christ
,
redeemed
and
sanctified
Temples
of
the
holy
Ghost
,
as
well
as
our
soules
:
And
therefore
we
must
take
heed
when
wee
read
of
the
base
termes
that
are
given
to
the
bodie
,
that
we
doe
not
mistake
.
For
it
is
true
,
in
regard
it
keepes
the
soule
from
heaven
,
it
is
the
grave
of
the
soule
,
but
indeed
it
is
the
house
,
the
temple
and
instrument
of
the
soule
,
but
being
misused
it
proves
an
unto
ward
darke
house
,
an
unweldie
instrument
.
Wee
are
to
take
heed
therefore
,
of
the
error
of
those
who
afflict
it
by
writing
and
declaiming
against
it
,
or
by
whipping
of
it
,
when
alasse
it
is
the
sinne
of
the
soule
,
the
unruly
lusts
and
affections
that
are
the
causes
of
all
rebellions
in
us
,
and
if
the
body
doth
rebell
,
as
often
it
doth
come
to
passe
since
the
fall
,
this
proceeds
from
the
corruption
of
the
soule
,
yeelding
to
the
bodie
ayde
to
serve
the
lusts
,
and
God
hath
appointed
a
religious
abstinence
as
a
meanes
to
tame
such
lusts
and
weaken
them
,
which
it
were
to
be
wished
were
used
oftener
than
it
is
.
But
it
will
be
said
,
I
answer
,
while
we
live
here
we
are
in
no
better
condition
than
others
,
For
first
,
Christ
laid
us
this
example
,
he
tooke
our
base
ragged
nature
on
him
,
hee
hungred
and
thirsted
,
was
pained
,
and
death
had
a
little
power
over
him
,
and
shall
we
desire
a
better
estate
than
our
master
,
our
head
had
?
or
doe
we
ever
thinke
to
partake
with
him
in
happinesse
,
that
will
not
partake
with
him
in
his
mean
estate
?
the
decree
of
God
is
,
that
to
dust
wee
must
,
as
all
the
rest
of
our
fellow
Saints
and
servants
shall
.
Secondly
,
hereby
God
doth
exercise
our
faith
and
hope
:
causing
us
to
looke
and
expect
a
better
resurrection
,
and
by
this
meanes
are
our
desires
edged
to
a
better
life
,
for
else
would
we
set
up
our
rest
here
,
and
make
this
our
Paradise
.
Thirdly
,
as
yet
there
is
sinne
in
us
,
from
the
danger
whereof
though
wee
be
deliuered
,
yet
there
is
a
corruption
that
remaineth
behinde
in
us
,
and
by
this
hee
will
teach
us
the
contagion
of
sinne
,
and
teach
us
to
see
how
the
divell
hath
deceived
us
,
by
the
effects
thereof
bringing
paine
,
torment
,
and
lothsomnesse
.
Forthly
,
it
shewes
Gods
wisedome
in
vanquishing
sinne
by
death
,
which
is
the
childe
of
sinne
,
for
by
it
shall
we
be
purged
from
sinne
,
from
corruption
both
of
bodie
and
minde
,
and
thus
is
our
base
estate
made
a
way
to
our
excellent
estate
hereafter
.
Wee
must
therefore
moderate
our
affections
to
the
best
things
of
this
life
:
health
is
changeable
and
will
not
continue
,
beautie
is
a
flower
of
a
stalke
,
the
flower
quickly
fades
away
and
perisheth
,
the
stalke
that
is
more
base
continues
longest
,
flesh
is
grasse
either
cut
downe
by
violent
deart
,
or
if
by
age
,
the
longer
it
lives
the
baser
it
is
,
and
increases
continually
therein
till
death
,
when
as
it
is
most
base
.
It
is
therefore
foolish
for
any
to
swell
because
of
beautie
or
strength
,
which
at
the
best
,
are
but
curious
excellencies
of
a
base
bodie
:
and
farre
more
sottish
are
they
,
that
thinke
to
resist
old
age
and
Gods
decree
,
by
trimming
up
and
painting
a
withered
stocke
,
this
is
not
the
way
to
conquer
vilenesse
.
But
if
we
will
be
rid
thereof
,
labour
for
the
meat
that
perisheth
not
,
Ioh.
6.27
.
But
that
which
maketh
us
indure
to
everlasting
life
,
is
with
Marie
to
chuse
the
better
part
,
that
shall
not
be
taken
away
:
meat
for
the
belly
,
and
the
belly
for
meate
,
but
God
shall
destroy
both
the
one
and
the
other
.
And
let
this
be
as
a
cooler
,
to
quench
the
base
wild-fire
of
love
,
and
con●ider
what
is
it
wee
so
affect
,
it
s
but
beautifull
dust
,
a
painted
sepulchre
,
a
body
that
after
death
will
bee
vilenesse
it selfe
,
that
while
it
breathes
its
full
of
rottennesse
,
the
matter
of
wormes
,
supported
it
may
be
,
by
a
carrion
soule
,
that
whether
it
willeth
or
nilleth
,
must
leave
it
and
goe
into
a
farre
worse
place
.
And
contrarily
,
in
the
last
place
,
it
should
teach
us
to
be
at
a
point
,
cheerefully
to
honour
God
by
sacrificing
our selves
to
him
when
hee
calles
for
us
:
count
it
no
shame
with
David
to
be
vile
in
the
eyes
of
men
for
Gods
cause
,
if
the
worst
could
be
imagined
(
which
cannot
be
)
we
had
as
good
perish
with
usage
aswith
rust
.
But
this
is
the
onely
way
to
be
glorious
,
to
avoid
vilenesse
,
even
to
sacrifice
our
bodies
and
all
in
a
good
cause
:
what
though
the
world
esteem
vilely
of
us
,
as
good
for
nothing
but
the
shambles
,
Rom.
8.36
.
shall
wee
feare
them
?
no
,
feare
him
that
can
destroy
both
body
and
soule
:
it
s
better
to
goe
to
heaven
without
a
limbe
,
than
to
goe
to
hell
with
a
sound
healthfull
bodie
,
therefore
men
temptation
of
the
world
doe
begin
to
provoke
thee
,
say
to
thy
flesh
with
Bernard
,
stay
thy
time
:
(
the
time
is
not
yet
to
be
happie
.
)
And
therefore
conclude
,
our
soule
is
but
a
stranger
here
,
wee
must
entertaine
it
well
into
this
house
of
our
bodie
:
it
s
but
a
guest
,
use
it
not
basely
,
it
s
no
ill
guest
,
it
gives
us
sight
,
taste
,
speech
,
motion
,
when
it
goes
away
,
our
body
is
but
a
dumbe
,
dull
,
base
lumpe
of
earth
.
Nay
,
when
it
is
gone
whilst
the
body
is
in
the
ground
the
soule
having
a
most
vehement
and
earnest
desire
to
be
knit
to
it
again
,
puts
God
continually
in
minde
of
raising
it
up
at
the
last
day
of
the
generall
resurrection
,
and
of
glorifying
it
in
a
holy
,
eternall
,
and
happy
estate
.
Secondly
,
out
of
the
words
wee
may
observe
;
That
these
vile
bodies
of
ours
shall
bee
changed
:
this
we
receive
as
anarticle
of
our
faith
,
and
yet
were
it
beleeved
truely
as
it
ought
,
it
would
worke
a
strange
alteration
in
the
mindes
and
manners
of
men
,
contrary
to
that
they
are
now
,
and
howsoever
it
is
not
imbraced
,
yet
it
remaines
a
grounded
truth
,
that
these
bodies
of
ours
sowne
in
corruption
,
shall
rise
incorruptible
,
1
Cor.
1.15
.
It
was
foretold
in
way
of
consequence
in
Paradice
,
for
the
head
of
the
serpent
could
not
bee
broken
but
by
conquering
death
,
which
is
the
last
enemie
:
it
was
figured
out
unto
us
in
Aarons
dead
seare
rod
that
budded
,
and
Ionahs
deliverance
out
of
the
bellie
of
the
fish
,
where
he
had
beene
3.
dayes
and
three
nights
.
It
was
beleeved
of
all
the
fathers
,
Heb.
12.
And
for
securitie
before
the
floud
Enoch
,
and
after
the
floud
Elias
,
were
taken
up
in
their
bodies
.
And
besides
,
it
is
not
contrarie
to
reason
,
(
I
doe
not
say
that
reason
can
reach
unto
it
)
for
Christ
he
is
alive
still
,
the
dust
whereof
we
are
made
,
and
whether
we
goe
is
preserved
,
it
is
not
annihilated
,
and
why
cannot
Christ
raise
a
body
out
of
the
dust
,
as
at
the
first
make
it
out
of
dust
?
why
should
he
not
be
as
able
to
quicken
dust
now
as
at
the
first
?
and
especially
,
seeing
the
soule
is
reserved
in
heaven
to
this
end
,
till
the
day
of
his
second
comming
.
Nay
it
is
not
contrarie
to
the
course
of
nature
:
we
see
every
yeere
summer
comes
out
of
winter
,
day
out
of
night
,
youth
out
of
infancie
,
mans
age
out
of
youth
:
And
the
Apostle
in
the
Corinthians
,
Thou
foole
,
the
corne
is
not
quickned
,
except
it
die
:
nay
wee
see
what
strange
changes
are
dayly
wrought
by
Art
,
and
shall
wee
thinke
Gods
almighty
power
cannot
worke
farre
more
strange
effects
?
The
use
therefore
,
Then
sure
the
same
bodies
shall
rise
that
died
,
for
change
is
of
qualities
,
it
abolisheth
not
substances
:
and
therfore
Iobs
confidence
herein
is
remarkable
,
Iob.
19.
Whom
I
shall
see
for
my selfe
,
and
mine
eyes
shall
behold
,
speaking
of
Christ
,
so
is
it
,
2
Cor.
15.53
.
This
corruptible
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortalitie
,
and
the
ancient
Creeds
had
,
credore
surrectionem
carnis
hujus
.
Secondly
,
it
s
very
unequall
that
one
body
should
honour
or
defile
it selfe
,
and
another
bodie
should
be
honoured
or
damned
:
its
comfortable
therefore
to
us
that
love
our
bodies
and
honor
them
,
that
they
shall
rise
againe
,
and
wee
shall
injoy
them
for
ever
.
Thirdly
,
Christ
our
surety
hee
raised
the
same
body
that
was
crucified
,
and
therefore
the
same
bodies
here
that
fulfill
the
measure
of
the
sufferings
of
Christ
here
,
shall
partake
of
his
fulnesse
in
glorie
.
A
second
use
is
for
comfort
;
is
this
a
life
of
changes
,
let
it
not
daunt
us
,
but
know
they
are
all
to
end
in
glorie
,
and
they
all
tend
to
bring
us
thither
,
we
ever
change
for
the
better
,
and
the
last
change
of
all
is
the
best
of
all
,
and
therefore
let
us
indure
these
changes
with
a
light
heart
.
In
the
third
place
,
who
is
the
Authour
of
this
change
in
us
,
the
Text
saith
that
Christ
shall
change
us
,
Iob.
6.39
.
and
40.
I
will
raise
them
up
at
the
last
day
,
saith
Christ
of
those
that
know
him
and
beleeve
on
him
:
Hee
is
furthermore
our
head
,
now
wee
know
the
body
must
be
conformable
to
the
head
,
if
it
bee
crowned
the
body
is
crowned
:
and
therefore
(
Rom.
8.11
.
)
the
Apostle
saith
,
that
if
the
spirit
dwell
in
us
that
did
dwell
in
him
,
the
spirit
that
raised
him
up
,
will
raise
us
up
also
.
Thirdly
,
Christ
is
a
whole
Saviour
,
he
therefore
will
raise
up
our
bodies
as
well
our
soules
,
for
he
is
the
Saviour
of
both
,
he
hath
delivered
both
from
hell
,
hee
will
raise
up
both
to
heaven
.
Fourthly
,
he
is
the
second
Adam
,
as
wee
did
beare
the
image
of
the
first
Adam
in
corruption
,
so
must
we
beare
the
image
of
the
second
Adam
in
glorie
.
Fifthly
,
hee
is
the
seed
of
the
wowan
:
that
must
breake
the
serpents
head
,
and
therefore
hee
must
worke
this
change
.
Sixthly
,
Christ
changed
his
owne
bodie
,
being
burthened
with
all
our
sinnes
,
and
therefore
as
an
exemplarie
cause
,
shall
much
more
raise
us
up
,
for
sinne
being
once
overcome
,
which
is
the
sting
of
death
,
what
can
keepe
us
in
the
grave
?
Let
this
strengthen
our
faith
,
Secondly
,
make
it
a
ground
how
to
direct
us
how
to
honour
our
bodies
,
not
making
them
instruments
of
sinne
against
him
,
but
so
to
use
them
,
that
we
may
with
comfort
and
joy
expect
and
desire
his
comming
,
to
change
these
our
vile
bodies
.
Thirdly
,
finde
Christs
spirit
in
us
,
the
same
spirit
that
raised
up
him
,
if
it
bee
in
us
,
will
raise
us
up
also
.
Rom.
8.
for
the
first
resurrection
is
an
argument
of
the
second
,
and
he
that
findes
his
understanding
in
lightned
,
his
will
pliable
,
his
affections
set
upon
right
objects
,
will
easily
beleeve
the
second
resurrection
of
his
bodie
.
Secondly
,
if
wee
hope
for
this
change
,
and
so
hope
that
we
are
stirred
up
thereby
to
fit
our selves
for
it
,
to
cleanse
our selves
.
Thirdly
,
if
wee
grow
in
grace
,
2
Pet.
1.11
.
it
is
a
si●ne
that
wee
have
an
entrance
into
Christs
kingdome
,
for
God
doth
ever
honour
growth
,
with
assurance
of
a
blessed
estate
.
Fourthly
,
this
should
comfort
us
in
time
of
death
,
considering
wee
lose
nothing
but
basenesse
,
and
our
bodies
are
but
sowne
in
the
earth
,
and
this
depositum
which
God
committeth
to
the
fire
,
ayre
,
earth
,
and
the
water
,
they
must
render
up
againe
pure
and
changed
by
Christ
,
and
therefore
it
was
a
foolish
conceipt
of
the
heathen
,
to
burne
the
Martyrs
bodies
,
and
to
cast
their
ashes
into
the
water
,
thereby
to
put
them
out
of
hope
of
their
resurrection
,
not
knowing
God
is
as
able
to
raise
them
out
of
fire
and
water
,
as
out
of
earth
.
Fifthly
,
this
ought
to
administer
comfort
to
us
at
the
death
and
departure
of
our
friends
out
of
this
life
,
knowing
that
they
are
not
lost
,
that
the
earth
is
but
a
house
,
and
a
hiding
place
for
them
to
sleepe
in
,
and
that
at
length
God
will
not
forget
to
raise
them
up
,
with
the
residue
of
his
Saints
,
hee
will
change
them
,
and
make
them
like
his
glorious
bodie
,
and
this
was
the
use
made
by
the
Apostle
,
1
Thes.
4.18
.
And
lastly
,
pray
to
God
to
teach
us
to
number
our
dayes
,
so
as
we
may
apply
our
hearts
to
wisedome
.
But
when
is
the
time
of
this
blessed
change
?
It
is
not
laid
downe
,
onely
it
is
implyed
by
the
word
(
Shall
)
that
the
time
is
to
come
,
but
out
of
all
question
it
is
meant
at
the
last
day
and
not
before
.
First
,
because
all
are
to
bee
gathered
together
,
even
those
that
were
baried
4000.
yeers
agone
,
must
stay
till
the
number
bee
fulfilled
,
and
it
will
make
for
Gods
glorie
that
we
should
all
meet
together
to
attend
on
him
,
with
multitude
of
Angels
,
so
as
they
cannot
be
perfected
without
or
before
us
,
and
wee
shall
not
prevent
those
that
are
asleepe
.
Secondly
,
it
is
for
the
comfort
of
Christians
that
are
weake
,
that
the
Martyrs
and
constant
professors
of
Christ
,
should
be
pledges
of
their
rising
,
who
continually
cry
,
how
long
Lord
?
Thirdly
,
God
wils
that
things
should
now
bee
carried
as
in
a
cloud
:
and
that
the
last
day
should
bee
a
day
of
revelation
,
which
could
not
be
,
For
use
,
this
must
teach
us
to
desire
that
day
,
and
pray
for
the
hastening
thereof
▪
till
when
,
the
soules
in
heaven
are
not
perfectly
happy
,
for
all
must
be
brought
in
,
before
they
can
be
made
perfect
:
and
therefore
they
desire
and
hope
for
,
and
pray
for
to
be
united
to
those
bodies
again
,
that
they
lived
withall
,
and
so
deerely
loved
.
But
who
are
these
that
shall
be
thus
changed
?
The
Text
saith
,
our
bodies
,
that
is
our
bodies
that
have
had
our
conversation
in
heaven
:
and
therefore
those
that
have
had
no
part
in
the
first
resurrection
,
they
shall
have
no
p●rt
in
the
second
:
the
Baker
and
Butler
of
Pharaoh
all
shall
arise
and
be
lifted
out
of
prison
,
but
some
to
the
resurrection
of
life
,
and
others
to
the
resurrection
of
condemnation
:
But
to
proceed
.
VERS.
21.
That
wee
may
bee
fashioned
like
unto
his
glorious
bodie
.
SO
that
Christ
shall
be
the
exemplary
cause
,
as
well
as
the
efficient
cause
of
our
resurrection
,
for
he
is
our
head
and
our
husband
,
and
it
is
reason
we
should
bee
sutable
to
him
,
and
be
ruled
by
him
,
he
came
not
to
make
himselfe
like
us
,
but
us
like
him
;
he
first
must
be
a
King
,
blessed
and
anointed
,
and
a
sonne
,
the
head
makes
us
like
to
him
,
Kings
,
blessed
and
glorious
,
and
sonnes
:
Enoch
and
Elias
,
though
before
his
reall
incarnation
,
yet
they
ascended
by
vertue
of
his
resurrection
,
and
so
shall
we
,
they
are
glorious
like
to
him
,
so
shall
wee
in
his
good
time
and
pleasure
.
I
answer
,
in
these
particulars
:
First
,
as
he
is
immortall
never
to
die
againe
,
so
shall
we
,
we
shall
bee
freed
from
all
sinne
,
and
so
consequently
from
all
mortalitie
.
Secondly
,
we
shall
be
uncorruptible
,
wee
shall
have
no
corruption
whithin
us
or
without
us
;
as
it
is
1
Cor.
15.53
.
We
shall
be
embalmed
with
the
spirit
,
that
shall
cause
us
to
remaine
for
ever
incorruptible
.
Thirdly
,
we
shall
be
unchangeable
:
alwayes
the
same
,
without
sicknesse
of
bodie
,
or
indisposednesse
of
minde
.
Then
in
the
fourth
place
,
wee
shall
bee
in
perfect
strength
,
here
we
contract
to
our selves
weaknesse
by
every
little
thing
,
as
alteration
of
●ire
,
study
,
and
the
like
;
there
the
body
shall
be
inabled
to
every
thing
,
but
here
we
are
weak
unfit
,
and
soone
wearie
of
any
dutie
,
soone
tired
in
prayer
,
wearie
of
hearing
,
so
as
even
Moses
his
armes
must
be
supported
.
Fifthly
,
we
shall
have
beautie
and
comelinesse
,
the
most
lovely
complexion
and
proportion
of
parts
,
there
shall
be
no
dregges
in
our
body
,
all
shall
be
spent
by
death
,
farre
better
than
after
Physicke
,
which
notwithstanding
brings
the
body
into
a
quiet
repose
,
all
wants
shall
be
supplyed
,
what
is
misplaced
shall
be
reduced
into
right
order
:
and
therefore
,
what
though
we
lose
limbes
for
Christs
●ake
,
he
will
not
be
indepted
to
us
,
none
shall
goe
thither
maimed
.
But
some
will
say
,
I
answer
,
Sixthly
,
these
bodies
of
ours
shall
be
spirituall
,
as
it
is
1
Cor.
15.
a
naturall
bodie
is
upheld
by
naturall
meanes
,
as
meate
,
drinke
,
Physicke
,
but
then
shall
there
be
no
need
of
such
things
,
Christ
shall
be
al
in
all
to
us
;
and
again
,
our
body
shal
obey
the
spirit
,
now
the
body
keeps
the
spirit
in
slavery
,
but
then
shal
it
readily
ye●ld
to
everie
motion
of
the
spirit
.
The
Vbiquitaries
when
they
speak
of
the
spiritualitie
of
Christs
body
,
they
would
have
it
in
all
places
.
But
they
may
as
well
conclude
,
because
wee
shall
have
spirituall
bodies
,
therefore
our
bodies
also
shall
be
in
all
places
like
to
Christs
bodie
.
The
ground
of
the
glorie
of
these
our
bodies
,
shall
be
the
beatificall
vision
,
and
our
union
with
Christ
:
if
our
beholding
him
here
in
his
ordinances
bee
of
such
a
power
as
to
transforme
us
from
glory
to
glory
,
2
Cor.
3.18
.
What
a
change
shall
be
wrought
in
us
,
when
we
shall
see
him
as
he
is
?
and
if
his
first
comming
had
that
power
to
make
all
things
new
(
2
Cor.
5.17
.
)
much
more
when
hee
commeth
the
second
time
in
glory
,
shall
he
make
all
things
new
and
glorious
.
should
incourage
us
,
in
all
causes
of
dismay
and
trouble
,
rather
than
wee
will
offend
God
to
lose
our
bodies
,
knowing
that
wee
give
them
to
God
,
and
shall
receive
them
againe
with
advantage
.
labour
wee
to
make
our
bodies
instruments
of
his
honour
,
that
honours
us
,
and
let
us
honour
our
bodies
wherein
are
the
seeds
of
immortalitie
,
and
glory
in
so
using
them
,
as
that
they
bee
carried
to
the
grave
with
honour
.
Let
us
also
honour
the
bodies
of
the
deceased
Saints
of
God
,
and
the
places
of
their
sepulture
:
as
Cabinets
wherein
the
precions
dust
of
the
holy
Saints
are
laid
up
in
keeping
.
And
let
us
not
be
like
them
without
faith
,
that
thinke
the
bodies
are
lost
for
ever
,
that
are
cast
into
the
grave
;
like
children
that
seeing
the
silver
cast
into
the
furnace
,
thinke
it
utterly
cast
away
,
till
they
see
it
come
out
againe
a
pure
vessell
.
And
when
wee
die
,
let
us
not
trouble
our
mindes
with
the
discomfortable
thoughts
of
wormes
,
My
redeemer
liveth
,
though
after
my
skinne
,
wormes
consume
this
flesh
.
If
wee
want
limbes
to
our
bodies
,
comfort
our selves
,
the
resurrection
will
restore
all
things
.
Furthermore
,
let
us
serve
here
with
our
best
indeavours
,
it
is
but
a
while
and
it
shall
not
be
in
vaine
:
is
it
not
better
thus
to
doe
and
partake
of
this
blessed
change
,
than
to
spare
this
vile
body
,
and
pamper
it
by
sacrificing
all
,
or
to
imploy
all
our
time
in
the
serving
and
pleasing
others
,
and
to
that
end
not
to
care
to
prostitute
our selves
to
all
manner
of
filthinesse
?
what
shall
we
get
by
these
courses
?
but
at
the
resurrection
of
the
just
when
wee
should
lift
up
our
heads
because
our
redemption
draweth
nigh
,
then
shall
we
be
overcome
with
shame
,
griefe
,
terror
,
and
horror
of
conscience
.
But
happie
are
we
therefore
,
if
in
a
good
course
wee
can
so
resigne
up
our selves
,
so
as
to
bee
resolute
with
Hester
,
If
I
perish
I
perish
,
if
I
live
I
live
to
Christ
,
if
I
die
I
die
to
him
:
:
what
I
have
committed
to
him
,
he
will
keepe
I
am
assured
thereof
,
and
therefore
I
will
not
offend
him
for
any
pleasure
or
profit
whatsoever
:
these
resolutions
had
the
Patriarches
,
and
Gods
Saints
,
and
these
made
them
die
with
comfort
.
VERS.
21.
According
to
the
working
,
whereby
he
is
able
even
to
subdue
all
things
to
Himselfe
.
THe
word
that
is
translated
working
,
may
and
doth
signifie
power
,
and
so
it
was
translated
heretofore
,
and
is
to
be
meant
.
But
the
words
being
plaine
,
we
will
come
to
some
observations
.
That
Christ
hath
a
power
able
to
subdue
all
things
to
himselfe
:
and
this
hee
hath
by
vertue
of
his
office
of
Mediatorship
,
and
this
in
respect
of
God
to
reconcile
and
appease
him
.
Secondly
,
in
respect
of
opposite
powers
to
overcome
all
of
them
.
Thirdly
in
respect
of
the
persons
to
be
saved
,
that
he
might
free
them
from
all
ill
,
and
raise
them
to
all
happinesse
,
and
these
things
requires
a
power
,
that
must
be
above
all
created
powers
,
for
God
could
not
bee
appeased
but
by
an
infinite
price
,
the
bloud
of
one
that
is
God
:
and
wee
could
not
bee
defended
from
sinne
and
hell
(
whose
power
is
the
greatest
of
all
finite
power
)
but
by
a
power
beyond
it
,
and
such
a
power
as
must
regenerate
and
renew
us
notwithstanding
the
opposite
power
of
the
divell
,
and
our
corruptions
within
us
,
which
is
a
greater
worke
than
the
worke
of
our
creation
.
And
all
this
he
hath
done
,
he
hath
subdued
him
that
had
the
power
of
death
,
the
Divell
.
Heb.
2.14
.
He
hath
subdued
diseases
and
windes
with
a
word
,
and
with
a
word
he
smote
his
enemies
to
the
ground
,
he
hath
subdued
all
ill
of
the
body
and
minde
,
forgiving
sinnes
,
opening
our
hearts
,
subduing
our
corruptions
,
and
death
hath
yeelded
to
his
power
.
O
death
,
I
will
bee
thy
death
.
In
the
next
place
,
as
Christ
hath
this
power
,
so
he
will
use
this
power
for
the
good
of
his
Saints
.
and
this
hee
will
doe
,
because
what
ever
Christ
is
,
he
is
for
the
good
of
his
Church
,
hee
is
powerful
,
merciful
and
loving
,
for
his
Churches
sake
.
And
secondly
,
because
our
bodies
doe
require
it
:
for
it
must
be
an
infinite
power
that
makes
the
body
of
dust
:
and
therefore
though
Christ
was
the
sonne
of
God
,
declared
from
the
beginning
,
yet
it
was
said
hee
was
mightily
declared
to
be
the
son
of
God
by
his
resurrection
from
the
dead
,
for
from
a
privation
to
a
habit
,
there
can
be
no
regression
by
a
naturall
course
,
and
therefore
for
our
bodies
to
returne
from
dust
,
must
be
by
a
supernaturall
infinite
power
of
one
that
is
God
.
Let
those
that
are
enemies
to
Christ
his
members
consider
this
,
against
whom
doe
ye
strive
?
even
against
the
Almighty
,
who
in
his
humiliation
,
was
able
with
a
word
to
strike
his
enemies
to
the
ground
,
and
now
being
in
glory
,
how
fearfull
and
terrible
should
his
power
be
to
such
?
who
should
learn
betimes
to
kisse
the
sonne
,
before
they
perish
in
the
mid-way
.
And
for
his
children
,
let
them
comfort
themselves
that
are
under
the
government
of
so
powerfull
a
majesty
,
for
he
will
bruise
all
their
enemies
under
them
.
Nay
they
are
already
all
conquered
,
and
let
them
consider
of
all
his
promises
,
and
apply
them
to
his
power
.
It
is
a
powerfull
Saviour
that
said
,
Come
to
me
all
you
that
are
heavie
laden
,
I
will
raise
you
up
,
it
is
he
that
is
able
to
subdue
all
things
to
himselfe
,
that
promises
my
grace
shal
be
sufficient
for
you
,
he
is
a
Prophet
to
instruct
fully
,
a
Priest
to
satisfie
Gods
wrath
to
the
utmost
,
a
King
to
subdue
all
their
corruptions
.
Thirdly
,
let
this
incourage
us
to
set
our selves
against
our
corruptions
:
some
there
are
that
having
a
little
strove
with
their
lusts
,
and
finding
not
that
they
have
gotten
any
sensible
ground
against
them
,
they
as
out
of
hope
and
heart
,
sit
down
with
this
opinion
,
as
good
never
a
whit
as
not
the
better
;
and
so
yeeld
up
the
bucklers
:
what
a
distrustfull
incredulous
estate
is
this
?
is
not
he
God
that
hath
promised
?
is
hee
not
truth
it selfe
?
hath
he
said
,
and
shall
it
not
come
to
passe
?
feare
not
these
Anakims
nor
Cananites
,
depend
on
God
in
the
use
of
the
meanes
,
and
let
him
alone
with
the
performance
of
his
promises
.
Fourthly
,
despaire
of
none
though
never
so
weake
,
so
long
as
they
use
the
meanes
,
for
Christ
hath
created
all
by
his
word
,
hee
will
raise
us
up
by
his
word
,
and
will
change
us
by
his
word
,
and
by
this
word
he
is
able
to
change
others
,
though
never
so
obstinate
;
for
so
long
as
they
are
under
the
word
and
meanes
,
they
are
under
the
armes
of
an
almighty
power
,
and
therefore
if
any
be
in
our
power
,
or
if
wee
wish
well
to
any
,
we
should
perswade
them
to
prize
the
word
,
and
to
use
the
meanes
.
In
the
next
place
,
this
is
a
ground
of
triall
of
our
estates
:
would
we
know
whether
we
are
of
the
number
of
those
that
shall
bee
raised
up
hereafter
and
changed
,
then
examine
whether
we
have
found
this
power
changing
us
,
and
bringing
us
to
grace
here
,
for
Eph.
1.19
,
20.
the
same
power
worketh
in
us
to
beleeve
,
that
raised
up
Christ
,
doe
wee
then
finde
our
understandings
inlightned
,
our
wils
conformable
to
his
wil
?
do
we
finde
the
strong
holds
of
sin
in
us
rased
,
and
new
spirits
,
new
thoughts
,
new
desires
in
us
?
O
these
are
blessed
evidences
of
Christs
almighty
power
in
us
,
that
will
raise
us
up
at
the
last
day
.
By
this
meanes
also
wee
may
try
our
profession
:
doe
we
come
by
faith
and
religion
,
with
pleasure
and
ease
?
alas
this
is
no
signe
of
any
powerfull
strong
worke
in
us
,
it
s
easie
to
goe
to
Church
,
to
heare
the
word
,
or
reade
it
,
to
receive
the
sacraments
,
contrarily
if
we
finde
an
inward
change
that
our
hearts
are
so
altered
as
we
can
over
rule
our
members
contrary
to
our
lusts
,
and
contrary
to
occasions
,
then
stronger
is
he
that
ruleth
in
us
,
than
hee
that
ruleth
in
the
world
,
1
Ioh.
4.4
.
it
is
easie
to
resist
a
temptation
where
none
is
,
the
mightie
power
of
Christ
is
seene
,
when
being
invironed
with
temptations
,
we
are
inabled
to
resist
:
I
pray
saith
Christ
,
that
thou
should
keepe
them
from
evill
in
the
world
,
and
not
that
thou
shouldst
take
them
out
of
the
world
,
Ioh
,
17.15
.
If
we
be
under
crosses
,
if
this
spirit
and
power
of
Christ
be
in
us
,
it
will
enable
us
to
beare
all
patiently
,
it
will
keepe
us
from
murmuring
and
fretting
.
It
will
also
convince
us
of
our
naturall
estate
,
so
as
wee
shall
see
evident
necessitie
of
Gods
almighty
power
to
change
us
;
this
made
the
Apostle
Paul
and
the
Iaylor
to
looke
about
them
for
helpe
,
Lord
what
wouldest
thou
have
me
to
doe
?
and
thus
it
will
make
us
never
to
give
God
rest
,
nor
Christ
respite
,
till
that
power
that
shall
raise
up
our
bodies
,
doe
raise
up
also
our
soules
,
and
he
shine
in
us
by
his
spirit
,
that
did
bring
light
out
of
darknes
,
and
fashion
us
as
in
his
wisedome
shall
be
most
meet
.
In
the
next
place
,
the
consideration
of
Gods
Almightie
power
,
should
teach
us
not
to
be
dejected
or
cast
downe
,
at
the
reports
of
the
afflicted
state
of
the
Church
abroad
,
it
should
bring
us
rather
to
God
,
to
rely
upon
his
goodnes
and
power
,
for
God
is
ever
God
almighty
,
and
the
same
mercifull
God
that
ever
he
was
,
and
therfore
we
should
pray
for
the
Church
the
more
instantly
,
that
God
would
give
them
beautie
instead
of
ashes
,
wee
should
urge
him
with
his
promise
of
building
up
and
defending
of
his
Church
,
and
destroying
of
Antichrist
,
and
let
us
make
the
resurrection
of
the
body
a
ground
to
strengthen
us
in
the
beleefe
thereof
,
as
the
returne
of
the
children
of
Israel
from
Babylon
,
was
sealed
by
the
resurrection
of
the
dry
bones
,
Ezek.
37.
as
also
the
Apostle
from
the
resurrection
of
the
dead
,
gathereth
that
God
by
that
power
,
hath
and
will
deliver
him
.
2
Cor.
1.9
,
10.
Furthermore
,
when
wee
are
oppressed
with
any
extremitie
,
though
never
so
great
,
by
continuall
meditation
of
his
promises
,
wee
should
strengthen
our selves
,
and
apply
them
to
our
present
estate
and
condition
,
knowing
that
he
that
raised
us
out
of
dust
,
will
not
suffer
us
to
bee
buried
in
miserie
,
but
will
with
the
triall
give
us
a
gracious
issue
at
the
last
,
by
raising
up
our
bodies
at
the
last
day
by
his
almighty
power
,
which
made
also
the
Patriarch
Abraham
to
hope
above
hope
:
what
though
our
helpes
be
few
?
its
no
matter
what
the
instrument
is
,
so
as
Christ
is
the
chief
worker
.
In
the
next
place
,
This
should
incourage
us
,
to
stand
out
sted
fast
in
a
good
cause
for
the
truth
;
do
not
think
with
our selves
,
alas
I
am
but
one
,
and
a
weake
sillie
man
;
what
can
I
doe
against
a
multitude
?
let
not
such
thoughts
discourage
thee
:
thinke
of
Luther
a
poore
Monke
,
who
alone
set
himselfe
against
the
whole
world
,
and
wrought
that
effect
,
that
wee
have
all
cause
at
this
day
to
honour
the
memorie
of
him
:
it
is
not
thou
,
but
God
in
thee
,
that
is
able
to
confound
all
thine
enemies
,
and
therefore
with
Moses
,
behold
him
that
is
invisible
.
Yet
further
,
this
should
bee
observed
by
a
Christian
,
as
a
ground
of
his
perseverance
to
the
end
:
for
when
wee
know
we
are
Christians
,
what
can
bereave
us
of
our
blessings
?
what
can
make
our
faith
faile
?
its
Gods
power
that
will
keepe
us
to
salvation
,
and
he
that
beleeveth
shall
have
life
,
and
shall
not
come
into
condemnation
,
Ioh.
6.39
,
40.44.47
.
and
many
other
places
;
and
Christ
by
his
almighty
power
swayes
all
our
life
,
to
our
building
up
to
salvation
,
and
therefore
in
contraries
we
should
beleeve
contraries
,
that
death
will
worke
life
,
miserie
happinesse
,
corruption
incorruption
,
and
this
vilenesse
glorie
;
for
its
Gods
order
to
worke
by
contraries
,
that
his
power
might
the
more
appeare
.
And
at
the
houre
of
death
then
behold
him
that
is
thus
able
and
all-sufficient
;
that
shall
presently
glorifie
our
soule
,
and
at
length
will
raise
up
our
bodie
also
,
and
unite
it
to
our
soule
,
to
partake
with
it
in
glorie
and
happinesse
,
that
will
then
quit
us
of
all
sinne
,
corruption
,
death
,
change
,
all
our
enemies
shall
bee
troden
under
our
foote
,
and
all
this
by
his
almightie
power
,
whereby
he
is
able
to
doe
farre
above
that
wee
are
able
to
think
;
and
therefore
let
us
with
a
holy
admiration
thereof
,
say
with
the
Apostle
,
(
Ephes.
3.20
.
)
To
him
be
glorie
for
evermore
.
Amen
.
FINIS
.