The
forme
of
wholsome
Words
,
SER.
I.
OR
,
An
Introduction
to
the
body
of
Divinity
.
In
Three
Sermons
,
2.
TIMOTHY
,
1
,
13
,
14.
VER.
Hold
fast
the
form
of
sound
words
,
which
thou
hast
heard
of
me
,
in
faith
and
love
which
is
in
Christ
JESUS
.
That
good
thing
which
was
committed
to
thee
,
keep
,
by
the
holy
Ghost
which
dwelleth
in
us
.
I
Have
hitherto
treated
on
severall
Texts
of
Scripture
,
in
severall
Arguments
;
which
I
conceive
will
be
usefull
,
having
dependance
one
upon
another
.
My
purpose
(
as
I
partly
intimated
formerly
)
is
hereafter
,
to
treat
upon
Arguments
that
shall
hold
a
connexion
together
;
to
deliver
,
according
to
the
words
of
the
Text
,
and
to
my
own
intention
,
a
form
of
sound
words
;
even
the
body
of
Divinity
:
and
I
shall
chuse
out
severall
Texts
of
Scripture
for
the
severall
heads
,
and
have
now
made
choice
of
this
Text
of
Scripture
,
to
make
entrance
to
the
Discourse
;
which
contains
an
Injunction
and
Exhortation
,
from
Paul
to
Timothy
,
to
take
care
of
that
;
that
he
keep
,
or
hold
fast
a
form
of
sound
,
or
wholsome
words
.
Before
I
enter
into
the
particulars
,
I
shall
a
little
acquaint
you
with
the
generall
;
both
what
concerns
-
1.
The
whole
Epistle
,
and
-
2.
This
Chapter
:
And
so
proceed
to
one
main
observation
out
of
the
words
,
passing
by
many
others
which
would
offer
themselves
,
but
different
from
the
scope
which
I
drive
at
.
1.
To
say
but
a
word
concerning
the
Epistle
in
generall
,
you
may
consider
both
-
1.
The
materiall
circumstances
of
it
.
-
2.
The
substantiall
scope
and
drift
of
it
.
1.
The
materiall
circumstances
are
such
as
concern
both
-
1.
The
persons
.
-
2.
The
time
.
1.
Concerning
the
persons
:
in
one
word
,
it
is
an
Epistle
,
written
by
Paul
the
Apostle
,
to
Timothy
an
Evangelist
,
as
most
Divines
conceive
.
2.
For
the
materiall
circumstances
,
which
concerne
the
time
:
in
one
word
also
,
the
time
was
1.
During
the
bands
of
Paul
,
while
he
was
a
prisoner
for
the
Gospels
sake
;
and
in
that
respect
to
be
had
in
precious
account
,
and
so
much
the
rather
,
2.
Because
it
was
not
long
before
his
desolution
:
which
he
foretels
in
this
Epistle
,
which
seemeth
to
be
(
as
it
were
)
the
last
words
,
the
last
Dictates
of
a
dying
man
,
yea
a
dying
Martyr
.
2.
The
substantiall
scope
and
drift
of
it
,
was
to
quicken
,
and
strengthen
Timothy
,
in
the
faithfull
discharge
of
his
Evangelicall
Ministery
,
against
all
discouragements
and
hinderances
that
might
any
way
abate
his
edge
,
and
take
off
his
vigour
in
it
;
as
you
may
easily
see
in
the
whole
course
of
the
Epistle
.
2.
But
to
passe
by
all
other
things
,
and
only
to
give
a
generall
draught
,
and
delineation
of
this
Chapter
,
to
make
way
to
the
words
wheron
I
intend
to
stand
.
There
be
two
things
which
are
mainly
and
principally
contained
in
this
Chapter
.
1.
We
have
the
first
entrance
into
the
Epistle
.
2.
The
continuation
,
or
some
part
of
the
prosecution
of
the
drift
and
scope
of
it
.
1.
In
the
entrance
(
to
omit
the
salutation
,
vers.
1
,
2.
which
is
ordinary
in
all
the
Epistles
of
Paul
,
and
therefore
I
forbear
to
speak
any
thing
of
it
.
)
2.
The
Introduction
,
by
which
the
Apostle
fals
upon
his
scope
,
and
upon
his
work
that
he
hath
to
do
with
Timothy
in
this
Epistle
;
it
contains
a
sweet
expression
of
the
tender
love
and
affection
which
Paul
beareth
to
Timothy
;
and
this
he
sheweth
-
1.
To
be
a
great
love
.
-
2.
To
be
a
well
grounded
love
.
-
3.
To
be
a
growing
and
continuing
love
.
These
three
circumstances
are
specially
observable
:
He
proveth
,
that
it
is
great
;
and
though
it
be
great
,
He
approves
it
to
be
well
grounded
.
And
in
the
last
place
,
he
doth
improve
it
,
and
makes
use
of
this
love
,
to
stir
up
Timothy
to
an
improvement
in
all
piety
.
1.
The
greatnesse
of
the
Apostles
love
is
expressed
,
and
proved
,
and
demonstrated
by
a
double
fruit
of
it
.
1.
We
have
one
fruit
of
this
excellent
love
of
Paul
to
Timothy
,
in
the
third
verse
,
immediately
after
the
salutation
contained
in
the
two
former
:
and
it
is
an
earnest
prayer
for
the
good
of
Timothy
,
remembring
of
him
in
his
absence
;
though
he
were
distant
far
in
place
and
person
,
yet
there
was
a
soder
that
held
him
to
Timothy
,
that
joyned
him
to
Timothy
,
and
made
him
to
present
him
to
God
in
his
prayers
continually
:
if
you
will
reade
the
verse
,
you
have
it
very
emphatically
expressed
in
three
very
choice
circumstances
;
I
thank
God
,
whom
I
serve
from
mine
Elders
,
with
pure
conscience
,
that
without
ceasing
,
I
have
remembrance
of
thee
in
my
prayers
,
night
and
day
.
1.
He
prayeth
for
him
night
and
day
,
in
the
latter
end
of
the
verse
.
2.
Night
and
day
,
without
ceasing
,
without
interruption
or
intermission
:
and
he
doth
it
with
so
much
strength
,
and
tendernesse
of
affection
,
(
as
Chrysostom
upon
that
place
observes
)
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
;
it
is
a
very
hyperbolicall
love
which
the
Apostle
sheweth
to
Timothy
,
in
that
he
doth
blesse
God
that
he
prayed
for
him
;
I
thank
God
:
and
he
blesseth
God
,
which
is
an
Argument
of
very
sweet
love
,
and
tender
affection
of
his
heart
,
working
towards
the
good
of
Timothy
,
remembring
him
continually
in
his
prayers
.
2.
There
is
a
second
fruit
of
this
love
▪
by
which
the
Apostle
demonstrates
the
greatness
of
his
love
,
and
that
is
in
the
fourth
verse
,
Desiring
to
see
thee
:
there
is
a
strong
attractive
between
Christian
and
Christian
,
that
do
know
one
another
,
that
draweth
them
strongly
together
,
and
prevaileth
against
all
distance
of
place
;
so
as
they
do
not
only
remember
,
but
they
do
make
out
towards
the
injoyment
one
of
anothers
company
:
and
this
Paul
demonstrates
to
Timothy
,
and
it
is
expressed
emphatically
,
as
though
much
of
Pauls
comfort
,
and
much
of
the
happinesse
and
sweetnesse
of
his
life
,
did
depend
on
the
injoyment
of
Timothy
,
that
I
may
be
filled
with
joy
:
as
if
he
should
say
,
he
should
be
full
of
joy
in
his
presence
:
and
this
is
the
first
circumstance
,
viz.
the
greatnesse
of
his
love
,
expressed
by
his
prayers
for
him
,
and
his
desire
to
see
him
.
2.
But
then
secondly
,
this
is
not
an
inordinate
love
,
a
misplaced
love
,
or
a
meer
naturall
and
carnall
affection
that
Paul
had
to
Timothy
;
but
it
is
a
spirituall
,
and
subordinate
love
,
which
is
grounded
upon
very
great
reason
,
which
is
(
as
you
know
)
the
other
circumstance
:
now
this
he
approves
to
be
a
well
grounded
love
,
which
he
bears
towards
Timothy
,
from
a
double
consideration
:
1.
First
,
his
tender
love
to
Paul
,
expressed
in
his
tears
,
v.
4.
Magnes
amoris
amor
,
love
is
the
loadstone
of
love
;
and
therefore
he
said
right
,
si
vis
amari
,
ama
:
the
most
effectuall
charm
to
draw
love
is
,
the
sence
and
experience
of
the
love
of
an
other
towards
us
:
He
is
of
a
very
barbarous
spirit
that
will
not
reciprocate
and
answer
love
with
love
:
and
thus
the
Apostle
intimates
as
the
first
ground
of
his
love
,
the
tender
love
,
and
tender
affection
of
Timothy
towards
Paul
,
and
therefore
if
it
were
for
nothing
else
,
but
for
his
love
towards
him
,
he
loves
him
and
that
is
intimated
in
the
4
verse
remembring
thy
tears
:
I
refer
it
for
the
present
(
and
so
I
conceive
it
very
reasonable
)
to
the
last
parting
of
Paul
and
Timothy
,
now
to
those
that
are
united
together
in
strong
affection
it
is
death
to
part
:
It
is
like
a
child
that
is
to
part
with
the
nurses
brest
and
must
be
weaned
,
there
is
a
great
deal
of
mourning
,
and
pining
and
languishing
away
to
think
that
he
must
bee
weaned
from
his
breast
,
from
whence
he
hath
sucked
so
much
sweetnesse
and
nourishment
:
Such
an
affection
there
seemed
to
be
stirring
in
Timothy
towards
Paul
,
at
there
parting
:
Now
Timothy
having
long
injoyed
the
sweet
,
and
comfortable
communion
of
Paul
,
and
the
happinesse
of
his
fellowship
whence
he
had
sucked
so
many
instructions
,
so
much
edification
,
so
much
of
his
establishment
,
now
upon
the
apprehension
of
parting
with
him
,
he
apprehends
he
must
be
robbed
of
all
this
;
the
thought
of
this
like
a
child
made
him
breake
forth
into
teares
:
so
that
is
the
first
ground
of
Pauls
love
to
Timothy
:
Timothyes
love
to
him
.
2
His
true
faith
to
God
which
was
lineal
,
Cordiall
;
this
is
another
ground
,
which
the
Apostle
produceth
to
prove
the
groundednesse
of
his
love
,
and
that
was
Timothyes
desert
,
having
that
which
was
worthy
to
be
beloved
.
There
be
two
things
say
the
Philosophers
that
are
the
fountaines
of
love
;
A
man
loves
either
-
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
or
-
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
i.
e.
either
because
the
thing
is
his
own
;
or
else
because
the
thing
is
worthy
to
be
beloved
:
a
man
loves
his
child
,
though
it
be
not
so
faire
,
or
so
witty
,
or
so
commendable
as
many
others
are
,
yet
he
loves
it
,
because
it
is
his
owne
;
and
those
that
are
our
owne
,
that
are
made
ours
,
are
also
made
love
worthy
,
for
that
is
a
good
ground
of
love
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
:
But
yet
the
highest
ground
of
love
;
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
i.
e.
worthines
of
love
;
and
this
ground
of
Timothyes
worthinesse
,
as
the
ground
of
Pauls
love
,
the
Apostle
mentions
in
the
5
vers.
you
shall
find
it
there
fully
expressed
:
When
I
call
to
remembrance
the
unfained
faith
that
is
in
thee
,
which
dwelt
first
in
thy
granmother
Lois
&c.
The
lineall
and
cordiall
pietie
of
Timothy
;
the
piety
of
Timothy
which
Paul
knew
,
and
was
perswaded
of
,
and
had
experience
of
,
was
the
great
bond
that
tyed
the
heart
of
Paul
to
Timothy
:
and
that
is
so
much
the
more
commendable
because
it
was
piety
laid
in
the
right
line
;
he
was
descended
from
a
pious
family
,
from
pious
parents
;
he
mentions
his
mother
and
his
grandmother
,
which
is
a
circumstance
that
addes
some
beauty
,
some
glosse
:
it
is
a
sweet
thing
to
see
the
children
,
and
grandchildren
of
those
that
have
been
in
covenant
with
God
;
of
those
that
have
feared
God
,
to
see
them
tread
in
their
parents
steps
,
to
continue
their
piety
,
that
it
doth
not
fall
to
the
ground
;
but
to
perpetuate
it
,
and
carry
it
to
another
generation
;
it
is
a
thing
that
much
commends
,
it
is
a
very
great
shame
when
it
is
not
so
,
and
a
very
sweet
thing
when
it
is
so
:
But
all
this
were
nothing
,
if
he
were
descended
from
a
Godly
family
and
himself
not
so
:
therefore
the
Apostle
commends
him
to
be
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
i.
e.
of
sincere
faith
,
of
which
he
was
perswaded
not
only
in
respect
of
his
relation
to
the
religious
family
of
which
he
was
;
but
for
the
grace
which
was
in
himselfe
:
being
assured
that
it
dwelled
in
him
also
which
is
the
second
circumstance
,
it
was
a
great
love
,
and
a
well
grounded
love
:
It
was
a
continuing
,
or
rather
a
growing
love
:
and
therefore
the
Apostle
infers
upon
this
thing
,
this
very
love
of
his
towards
Timothy
was
the
ground
of
his
writing
to
him
;
and
therefore
what
ever
came
from
him
now
,
it
arised
from
his
love
,
and
was
a
fruit
of
it
,
and
therefore
might
make
it
more
welcome
,
and
acceptable
to
him
,
and
considerable
by
him
,
to
whom
it
was
written
:
and
in
that
particular
is
expressed
.
1.
The
whole
scope
of
Paul
in
this
Epistle
:
and
the
sume
of
it
,
wrote
to
him
for
this
purpose
,
out
of
his
love
:
knowing
his
Godlinesse
&
piety
,
he
takes
occasion
to
build
him
up
,
and
incourage
him
more
and
more
in
it
,
and
therefore
to
put
him
in
remembrance
that
he
stir
up
the
gift
of
God
that
was
in
him
verse
6
:
2.
The
reason
of
it
in
the
7
v.
because
that
he
had
not
received
the
Spirit
of
fear
,
but
the
spirit
of
love
,
&
power
:
It
was
given
him
for
that
purpose
to
stirre
it
up
;
God
bestowes
no
grace
upon
any
that
it
should
lye
onely
sleeping
in
the
ashes
,
that
he
should
suffer
it
to
be
stifled
,
but
all
graces
are
given
as
tallents
,
to
be
imployed
;
and
set
aworke
for
our
Masters
advantage
:
But
I
feare
this
is
a
little
to
farre
off
,
and
therefore
I
passe
it
.
Thus
farre
we
have
the
entrance
into
the
Epistle
:
wherein
the
Apostle
Paul
layeth
his
foundation
of
his
discourse
upon
his
love
,
to
make
all
that
ever
he
should
write
to
be
more
effectuall
with
Timothy
,
that
it
might
work
more
upon
him
.
2.
The
rest
now
is
the
continuation
of
the
materiall
passages
of
the
Epistle
,
and
I
will
go
no
further
in
it
,
then
it
reacheth
in
this
chapter
:
and
in
it
,
the
remainder
of
it
,
hath
these
two
things
done
by
the
Apostle
.
1.
We
have
first
of
all
a
double
admonition
given
to
Timothy
.
2.
A
double
provocation
for
the
receiving
and
practising
of
this
admonition
.
There
is
a
double
admonition
.
-
1.
A
Negative
Admonition
.
-
2.
An
Affirmative
Admonition
.
The
Negative
Admonition
is
expressed
in
the
8
verse
,
and
there
be
some
particulars
in
the
Admonition
it self
,
besides
the
prosecution
,
which
I
will
but
touch
.
The
sum
of
the
Admonition
lieth
in
two
things
:
1.
That
Timothy
should
not
be
ashamed
,
either
of
the
testimony
of
the
Lord
,
the
witnesse
bearing
to
the
truth
of
the
Gospel
;
nor
of
Paul
,
that
was
a
prisoner
for
this
:
the
bands
of
Paul
should
not
make
Timothy
to
blush
,
or
be
ashamed
;
but
rather
that
he
should
compose
himself
,
and
not
be
unwilling
to
suffer
with
Paul
,
and
suffer
with
the
Gospel
,
yea
to
share
with
him
in
his
sufferings
.
That
is
the
sum
of
the
Admonition
,
and
there
be
three
branches
of
it
,
1.
That
he
should
not
be
ashamed
of
the
testimony
given
to
the
Lord
,
to
the
truth
,
to
the
Gospel
.
2.
That
he
should
not
be
ashamed
of
it
the
more
,
because
Paul
was
in
disgrace
for
it
,
was
a
prisoner
for
it
.
3.
And
lastly
,
that
he
should
take
part
and
share
with
him
,
even
in
his
sufferings
;
should
be
partaker
of
the
afflictions
that
Paul
was
ingaged
in
,
for
the
Gospels
sake
.
And
as
there
be
these
three
branches
of
the
Exhortation
,
so
there
be
two
Arguments
which
the
Apostle
doth
presse
for
the
severall
branches
of
this
duty
,
proportionable
to
the
difficulties
of
it
.
1.
He
had
no
reason
to
be
ashamed
of
the
Gospel
;
and
the
reason
is
expressed
in
the
9
and
10
verses
.
From
the
condition
and
nature
of
the
Gospel
:
it
is
the
Gospel
which
contains
the
treasures
of
all
truths
,
prepared
long
ago
,
but
revealed
to
the
servants
of
GOD
in
latter
times
;
by
which
we
are
made
partakers
of
the
high
,
holy
,
and
precious
calling
,
by
which
all
good
,
and
all
happinesse
is
conveighed
unto
us
:
and
therefore
in
regard
of
the
nature
of
the
Gospel
,
little
reason
for
any
man
,
for
Timothy
,
to
be
ashamed
of
that
,
in
which
he
should
glory
,
and
in
which
was
contained
all
the
happinesse
that
ever
he
,
or
any
other
was
,
or
shall
be
made
partaker
of
.
2.
Consider
the
condition
of
Paul
:
there
was
no
reason
that
Timothy
should
be
ashamed
of
Paul
,
though
he
were
a
prisoner
for
the
Gospel
,
under
a
cloud
,
and
under
disgrace
for
it
;
that
he
should
not
shrink
from
him
in
that
respect
,
and
be
loath
to
own
him
:
and
that
is
expressed
,
1.
If
we
look
upon
the
cause
of
his
suffering
.
it
is
not
suffering
,
but
the
cause
of
suffering
,
that
casts
disgrace
or
dirt
upon
a
man
,
that
makes
him
contemptible
,
because
he
suffers
,
as
the
saying
of
old
in
this
case
was
,
Non
paena
sed
causa
facit
martyrem
:
nor
't
is
not
the
punishment
,
but
the
cause
that
makes
a
malefactour
;
and
so
makes
a
man
liable
to
shame
and
reproach
:
if
a
man
suffer
for
a
good
cause
,
it
is
honorificall
,
not
shamefull
and
reproachfull
;
if
Paul
had
suffered
as
a
malefactour
,
his
friends
might
have
hang'd
down
their
heads
,
and
hid
their
faces
,
and
have
counted
it
as
a
disparagement
unto
the
family
of
Paul
,
and
all
his
friends
and
all
those
that
were
in
relation
to
him
:
But
to
suffer
in
a
noble
and
good
cause
,
not
as
a
malefactor
but
as
a
martyr
,
for
the
Gospels
sake
,
there
was
no
reason
that
any
followers
of
his
should
be
ashamed
of
him
;
and
the
Apostle
expresseth
that
in
the
11
and
12
verses
:
of
which
I
am
made
a
preacher
,
and
Apostle
and
teacher
of
the
Gentiles
;
For
the
which
cause
I
also
suffer
these
things
,
but
I
am
not
ashamed
&c.
as
if
he
should
say
there
is
nothing
can
be
cast
in
my
teeth
,
and
however
I
be
under
a
cloud
and
in
disgrace
,
yet
there
is
nothing
can
be
laid
against
me
,
but
that
I
have
brought
this
upon
my selfe
,
by
discharging
my
office
faithfully
,
which
is
so
far
from
being
despicable
that
it
is
honorable
.
2.
As
his
cause
was
good
so
was
his
confidence
,
this
is
the
other
branch
of
the
incouragement
;
not
only
not
to
be
ashamed
,
but
even
to
be
willing
to
suffer
for
the
Gospel
,
and
to
take
share
and
part
with
him
in
it
,
and
this
the
Apostle
expresseth
in
the
12
verse
,
as
his
cause
was
good
,
so
his
carriage
and
confidence
,
his
owne
temper
and
disposition
in
his
suffering
was
such
,
as
that
no
man
that
well
considered
it
,
had
reason
to
be
ashamed
;
I
am
not
ashamed
my self
,
and
indeed
,
why
should
any
man
be
ashamed
of
another
that
suffers
for
that
thing
,
of
which
he
rather
hath
cause
to
glory
,
than
be
ashamed
.
Nay
he
addes
,
I
am
perswaded
,
and
beleeve
that
he
(
viz.
God
)
is
able
to
keep
that
which
I
have
committed
to
him
,
(
that
was
his
soul
,
though
it
is
not
expressed
,
yet
it
is
supposed
,
intimating
his
belief
,
that
God
would
keep
his
depositum
,
his
soul
,
which
he
had
committed
to
him
)
against
that
day
:
now
in
such
a
case
as
this
(
as
the
saying
was
)
it
is
a
wrong
to
a
martyr
,
to
pity
him
,
or
to
weep
for
him
,
(
I
will
not
say
,
as
some
adde
)
to
pray
for
him
.
It
is
a
wrong
to
a
martyr
,
to
be
ashamed
of
him
,
or
to
mourn
for
him
,
especially
when
the
martyr
himself
is
couragious
,
and
glorious
in
his
cause
,
and
God
hath
so
mightily
supported
his
spirits
,
and
set
them
so
high
,
that
he
can
feel
nothing
,
but
bear
all
easily
:
I
say
,
when
God
hath
exalted
his
spirits
,
and
elevated
them
thus
,
it
is
an
incongruous
thing
for
others
to
be
cast
down
,
there
is
no
congruity
in
it
.
And
this
is
the
first
of
that
double
precept
of
Paul
,
verse
2
the
Negative
precept
,
wherein
he
commandeth
Timothy
not
to
be
ashamed
,
which
the
Apostle
propounds
in
the
first
place
,
least
that
should
be
a
rub
in
the
way
;
least
the
consideration
that
he
was
in
prison
,
in
disgrace
,
in
bonds
and
afflictions
,
might
make
Timothy
cold
,
and
shrink
away
from
him
.
2.
He
addes
another
to
that
,
and
that
is
an
Affirmative
one
in
the
verses
which
I
have
read
,
and
this
precept
too
is
double
:
hold
fast
,
in
verse
13
,
and
keep
in
the
14
verse
.
In
a
generality
only
I
shall
expresse
those
things
now
(
and
reserve
particularity
till
I
came
to
my
point
)
But
now
in
the
generality
,
either
of
them
both
these
three
things
are
observable
.
1.
There
is
the
act
that
is
injoyned
in
one
verse
,
hold
fast
,
in
the
other
keep
:
the
same
properly
,
though
expressed
variously
.
2.
There
is
the
object
expressed
in
one
vers
,
a
form
of
wholsome
words
,
expressed
in
the
other
that
good
depositum
,
or
that
worthy
thing
which
was
committed
to
thee
;
which
was
the
very
same
thing
,
that
same
form
of
wholsome
Words
,
which
was
deposited
unto
him
.
3.
And
there
is
the
manner
of
performance
of
both
these
;
in
the
former
intimated
,
hold
fast
in
faith
and
love
,
which
is
in
Christ
Iesus
,
though
I
confesse
and
shall
touch
afterward
,
that
it
may
admit
of
another
interpretation
,
and
that
in
a
very
good
sence
,
yet
I
thinke
that
is
part
of
the
Apostles
meaning
,
to
expresse
the
manner
,
how
he
should
hold
fast
a
form
of
sound
and
wholsome
Words
verse
2
in
faith
and
love
which
is
in
Christ
Iesus
:
they
are
the
two
hold
fasts
)
and
the
latter
is
expressed
,
but
more
deeper
,
and
from
a
higher
ground
and
stronger
head
,
and
that
is
by
the
spirit
of
God
which
dwelleth
in
us
;
he
must
keep
those
things
that
were
committed
to
him
by
the
spirit
of
God
;
and
indeed
that
is
the
spring
and
root
:
our
grace
doth
immediatly
lay
fast
hold
on
these
things
that
are
committed
to
us
from
the
word
of
God
;
but
it
is
the
spirit
of
God
that
breaths
in
us
that
grace
whereby
we
lay
hold
,
and
which
supports
us
,
and
enables
us
continually
;
and
it
must
be
his
strength
that
must
enable
us
to
hold
stedfast
,
and
constant
,
in
any
good
thing
.
There
remains
now
but
one
thing
,
and
so
I
shall
dismisse
the
generall
delineation
of
the
chapter
:
you
have
heard
the
double
Admomonition
;
there
is
likewise
in
the
latter
end
of
the
chapter
,
from
those
verses
that
I
have
read
,
to
the
end
of
the
chapter
,
2.
A
double
provocation
,
by
which
the
Apostle
Paul
doth
labour
to
presse
and
inforce
Timothy
upon
this
duty
,
and
both
of
them
taken
from
Examples
.
There
are
-
1.
Evill
Examples
;
and
-
2.
Good
Examples
:
By
both
which
the
Apostle
spurs
Timothy
on
,
and
provokes
him
to
this
duty
,
by
the
indignation
of
the
evill
,
and
by
the
emulation
of
the
good
.
1.
The
evill
Examples
are
of
inconstant
Desertors
,
expressed
in
the
15
verse
,
Thou
knowest
(
saith
Paul
)
that
all
that
are
in
Asia
,
have
deserted
me
;
declined
me
,
turned
away
from
me
:
which
is
no
new
thing
for
a
man
that
comes
to
suffer
for
the
cause
of
God
,
though
he
do
it
never
so
discreetly
,
though
he
do
it
with
never
so
much
constancie
,
nay
though
he
do
it
never
so
honorifically
,
for
the
publike
good
,
and
the
publike
cause
:
I
say
it
is
no
new
thing
,
to
have
many
turn
their
backs
upon
them
then
,
to
count
a
man
for
a
fool
,
and
so
to
leave
him
:
it
was
Pauls
case
,
he
did
meet
with
such
,
all
that
were
in
Asia
,
turned
from
him
,
and
forsook
him
:
as
they
that
(
it
may
be
)
cryed
Hosanna
before
,
were
ready
now
to
cry
out
,
Crucifige
,
crucifie
him
.
Now
he
was
under
a
cloud
,
and
under
a
storm
,
they
were
afraid
of
him
,
and
now
they
would
not
look
on
him
,
they
shrink
back
from
him
:
and
the
Apostle
presseth
this
consideration
on
Timothy
,
not
to
dishearten
him
,
or
to
put
him
in
the
same
course
,
but
to
oblige
him
so
much
the
more
to
stick
close
to
him
in
the
cause
of
Christ
,
because
of
the
neglect
of
it
.
There
be
so
many
that
fall
off
from
the
servants
of
God
,
when
they
are
in
their
afflictions
,
that
those
who
are
sincere
,
they
had
need
to
perform
their
duty
so
much
the
more
closely
and
sweetly
,
to
keep
to
them
,
and
recompence
all
the
discomforts
,
and
discouragements
which
they
do
meet
withall
,
from
false
friends
,
and
false
professours
.
There
is
a
great
necessity
,
and
so
a
great
obligation
lieth
upon
godly
persons
,
on
those
that
are
truely
such
,
out
of
the
consideration
of
the
treachery
,
and
perfidiousnesse
,
and
cowardise
of
the
wicked
,
so
much
the
more
to
shew
themselves
,
to
stand
by
,
and
comfort
the
Saints
of
God
in
their
sufferings
.
2.
The
good
examples
are
,
of
constant
Adhaerers
:
and
there
is
one
thing
in
it
,
which
I
shall
note
by
the
way
;
viz.
the
great
difference
of
the
Apostles
propounding
of
the
one
example
,
and
of
the
other
;
he
propounds
the
bad
example
with
a
meere
bare
mention
,
all
have
forsaken
me
;
without
any
passion
,
without
any
bitter
harshnesse
,
or
railing
against
these
men
,
he
forbears
this
,
and
passeth
by
all
that
,
and
covers
it
:
but
he
cannot
forbear
,
when
he
propounds
the
good
example
,
but
doth
it
with
a
great
mixture
of
affection
,
and
it
is
very
emphaticall
,
home
,
and
full
,
omitting
no
circumstance
that
might
adde
any
commendation
,
or
set
any
beauty
,
or
glosse
upon
it
.
The
good
example
is
that
,
though
there
were
many
that
forsaked
Paul
,
deserted
him
,
even
all
that
were
in
Asia
;
yet
there
was
one
that
durst
own
him
,
when
all
the
rest
left
him
,
and
that
was
Onesiphorus
:
and
this
example
of
Onesiphorus
he
propounds
very
emphatically
;
1.
With
a
mixture
of
prayers
to
God
for
him
,
and
by
way
of
recompence
(
as
it
were
)
having
ingaged
God
to
be
his
pay-master
.
2.
With
a
mixture
of
praise
,
and
commendation
,
in
an
ingenuous
acknowledgment
of
his
fidelity
and
constancie
,
in
adhering
to
him
;
and
you
may
finde
this
mixture
in
a
double
degree
:
1.
In
the
first
place
,
we
have
praying
for
him
,
that
God
should
be
mercifull
to
his
houshold
,
The
Lord
be
mercifull
to
the
house
of
Onesiphorus
,
in
the
16
verse
.
And
with
that
is
mingled
,
2.
The
praise
,
and
commendation
of
the
constancie
and
fidelity
of
Onesiphorus
,
in
these
circumstances
:
1.
His
charity
and
mercie
to
Paul
in
generall
,
in
his
constancie
to
him
in
afflictions
,
often
refreshing
him
,
in
sweetning
of
his
spirits
,
and
cheering
him
;
he
did
not
do
it
at
other
times
onely
,
but
in
his
bonds
,
he
was
not
ashamed
of
his
bonds
.
2.
Nay
,
more
than
so
,
there
was
yet
something
more
in
speciall
;
he
did
it
more
tenderly
,
and
cheerfully
,
yea
and
more
carefully
in
his
bonds
,
than
he
did
before
,
when
he
was
at
liberty
,
when
he
was
at
Rome
,
(
as
it
is
in
the
17
verse
)
he
sought
him
out
very
diligently
;
he
did
not
onely
when
Paul
met
him
,
when
he
did
meet
him
(
as
it
were
)
in
his
dish
,
and
then
give
him
a
cold
complement
,
and
salute
him
;
but
whereas
he
might
have
declined
Paul
,
he
sought
him
out
very
diligently
,
very
carefully
,
hazarding
and
ingaging
himself
in
this
cause
for
the
comfort
of
Paul
.
2.
Then
there
is
a
second
setting
of
it
out
,
for
the
Apostle
could
never
have
done
with
this
:
but
there
is
a
second
mixture
in
the
18
verse
.
There
is
again
1.
A
repetition
of
prayer
for
Onesiphorus
,
that
had
so
carefully
sought
him
out
,
and
never
left
till
he
found
him
;
viz.
That
the
Lord
would
grant
unto
him
,
that
he
might
find
mercie
,
when
he
sought
it
,
in
the
most
needfull
time
,
in
the
great
day
,
in
the
day
of
the
LORD
.
And
withall
,
2.
There
is
again
a
repetition
of
praise
,
for
he
cannot
take
off
his
hand
,
cannot
say
enough
(
as
a
thankfull
spirit
,
and
an
ingenuous
spirit
will
not
let
fall
any
good
received
,
nor
keep
back
any
praise
that
is
due
to
it
:
)
and
this
Paul
expresseth
in
the
very
last
clause
,
and
latter
part
of
the
verse
;
he
comes
in
there
with
a
new
supply
of
praise
,
What
he
did
,
in
how
many
things
he
ministred
to
me
at
Ephesus
,
thou
knowest
very
well
:
he
remembred
his
ancient
kindnesse
,
and
makes
mention
of
it
here
to
his
praise
.
And
if
there
were
no
other
thing
in
the
world
(
though
a
man
had
no
other
reward
)
it
were
enough
to
incourage
a
man
,
to
ingage
the
prayers
,
and
to
deserve
the
praises
of
a
Paul
;
to
be
praised
by
Paul
,
and
to
have
Paul
as
a
Remembrancer
at
the
Throne
of
Grace
:
to
get
the
prayers
of
those
that
are
faithfull
,
and
to
deserve
the
praises
of
those
that
are
faithfull
;
were
there
no
other
recompence
in
the
world
,
it
were
enough
(
&
they
that
would
have
a
share
in
the
reward
of
a
martyr
,
must
have
a
share
in
the
affliction
of
a
martyr
)
however
(
if
there
were
no
other
reward
)
it
were
(
at
least
)
no
contemptible
thing
,
to
be
paid
in
prayers
,
to
be
paid
in
prayses
,
especiall
from
such
as
are
as
Paul
.
I
now
come
to
the
place
which
I
have
pitched
upon
,
and
I
shall
forbear
all
observation
which
might
be
raised
out
of
the
context
and
passe
by
also
all
the
particulars
which
might
be
severally
raised
(
and
that
naturally
enough
)
out
of
the
particular
words
of
the
text
:
There
is
but
one
thing
that
I
shall
pitch
upon
,
&
in
that
one
observation
take
occasion
to
explaine
so
much
of
the
words
of
the
text
as
may
be
any
way
needfull
.
The
point
,
or
observation
which
I
shall
commend
to
you
out
of
these
words
,
it
is
this
▪
It
is
a
matter
of
high
concernment
for
all
,
Doctrine
.
to
have
and
keep
cautiously
,
as
a
sacred
depositum
,
as
a
rich
treasure
,
a
form
of
sound
,
and
wholsome
Words
,
especially
in
Divine
,
and
fundamentall
truths
:
that
shall
be
the
observation
which
I
shall
onely
propound
,
and
prosecute
out
of
the
words
,
and
I
shall
so
much
the
rather
propound
it
more
fully
and
largely
,
because
I
would
comprehend
in
it
,
so
much
as
might
give
me
a
hint
to
explicate
all
the
words
that
are
necessary
to
be
opened
in
the
text
.
I
conceive
it
takes
in
all
the
whole
substance
and
scope
,
of
that
which
the
Apostle
doth
here
commend
to
Timothy
,
and
that
which
suits
very
well
with
the
scope
of
the
businesse
we
have
in
hand
:
There
be
foure
things
,
which
I
shall
briefly
open
for
I
will
not
be
large
in
the
point
.
-
1.
The
object
of
the
duty
,
specified
.
-
2.
The
act
of
that
duty
,
injoyned
.
-
3.
The
manner
of
performing
the
duty
,
intimated
.
-
4.
The
persons
who
are
obliged
to
this
duty
.
And
every
one
of
these
is
couched
in
the
proposition
I
named
,
and
hath
some
necesity
,
and
usefullnesse
in
the
point
it selfe
.
The
Object
.
1.
The
first
thing
considerable
in
the
point
is
the
object
of
this
duty
;
and
we
have
it
propounded
in
the
words
of
the
text
,
and
therefore
I
shall
go
no
further
.
For
the
explication
of
the
object
,
I
shall
propound
it
in
a
more
generall
,
and
in
a
more
particular
way
:
the
whole
is
generally
propounded
,
and
particularly
circumscribed
in
the
words
of
the
text
.
Generally
propounded
.
1.
In
the
generall
proposition
there
be
these
three
distinct
branches
observable
:
and
I
shall
give
but
a
brief
touch
of
either
of
them
.
-
1.
Words
.
-
2.
Sound
and
wholsome
Words
.
-
3.
A
form
of
sound
and
wholsome
Words
.
In
a
word
I
shall
say
so
much
as
is
necessary
for
the
understanding
of
the
meaning
of
all
these
;
What
is
meant
by
Words
?
What
is
mene
by
sound
and
wholsome
Words
,
for
so
the
originall
hath
it
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
:
i.
e.
sound
or
wholsome
Words
.
And
what
is
meant
by
a
form
of
sound
Words
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
as
the
word
is
,
a
dilineation
,
or
plat
form
of
wholsome
Words
.
1.
For
the
former
,
what
is
ment
by
Words
,
Words
.
a
word
will
serve
the
turne
.
It
is
not
bare
words
,
letters
and
sillables
,
that
the
Apostle
speak
of
,
but
divine
truths
and
Doctrines
expressed
and
couched
in
words
:
I
say
divine
truths
and
sentences
,
grounds
and
principles
,
which
are
here
called
words
;
because
they
cannot
be
expressed
but
by
words
:
and
this
thing
is
so
familiar
among
all
sorts
,
that
I
will
not
adde
any
thing
more
.
2.
Sound
and
wholsome
Words
But
then
for
those
sound
and
wholsome
words
that
are
recommended
here
to
his
custody
,
what
is
the
meaning
of
them
.
In
few
words
for
I
will
not
expatiate
,
but
circumscribe
it
in
a
narrow
compasse
,
Words
and
truths
,
principles
and
Doctrines
,
they
are
sound
and
wholsome
when
they
are
so
.
Both
-
1
For
the
substance
of
matter
:
and
-
2
For
the
form
of
them
in
which
they
are
expressed
,
and
conveighed
.
Which
I
might
have
taken
,
from
the
former
words
;
but
I
rather
take
it
in
that
place
.
For
the
Substance
of
matter
.
1.
There
is
a
soundnes
,
and
wholsomnes
in
respect
of
the
substance
of
matter
;
which
the
Apostle
doth
injoyn
every
man
to
take
care
of
,
especially
Ministers
,
that
the
things
which
they
deliver
,
be
sound
and
wholsome
,
in
regard
of
the
matter
;
and
that
is
the
main
thing
,
as
I
conceive
.
Now
there
be
two
things
most
principall
,
to
make
the
matter
of
words
that
are
delivered
,
wholsome
and
sound
.
1.
The
soundnesse
of
truths
,
of
holy
truths
.
Soundnesse
of
Vse
.
2.
The
soundnesse
of
use
,
and
profitablenesse
.
And
they
are
here
chiefly
recommended
to
Ministers
,
and
in
due
place
to
all
:
to
have
a
speciall
care
of
having
,
preserving
,
and
keeping
very
charily
such
sound
words
,
and
truths
,
as
that
1.
There
may
be
no
words
,
no
Doctrines
,
no
principles
delivered
in
the
Church
of
God
;
but
such
as
may
be
full
of
certain
,
and
holy
,
and
pious
truths
,
such
as
are
agreeable
with
truth
,
according
to
the
word
of
God
,
according
to
the
analogy
of
faith
;
that
is
the
first
,
the
soundnesse
of
truth
.
2.
But
the
other
kinde
of
soundnesse
,
or
a
second
branch
of
it
,
may
be
a
soundnesse
of
use
,
that
their
words
may
be
such
as
are
fit
for
edification
.
There
may
be
many
things
true
,
but
there
may
be
so
little
substantialnesse
,
so
little
solidity
,
so
little
materialnesse
for
any
use
,
so
frivolous
and
so
low
,
that
there
may
be
no
great
advantage
,
or
benefit
which
can
come
to
the
Church
,
by
hearing
or
receiving
them
:
therefore
the
Apostle
includes
this
,
that
as
there
should
be
a
care
,
that
nothing
but
the
sound
and
wholsome
truth
of
God
should
be
delivered
,
so
that
it
might
be
such
solid
and
substantiall
truth
,
as
may
be
very
conducible
for
the
building
up
,
and
edifying
of
the
Church
of
God
;
not
frivolous
,
and
vain
,
and
curious
disputes
and
questions
,
which
rather
make
men
swell
,
and
puff
up
,
and
rather
make
contention
and
jangling
,
but
such
as
are
solid
and
substantiall
,
necessary
and
profitable
truths
for
edification
:
that
is
another
branch
.
2.
But
then
besides
the
soundnesse
of
the
matter
,
there
is
the
soundnesse
of
the
manner
,
Soundnesse
of
manner
,
or
form
of
words
,
in
which
these
things
are
delivered
;
they
must
not
be
delivered
in
an
affected
language
,
in
a
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
as
the
Apostle
oftentimes
in
the
Epistle
expresseth
;
not
in
a
vain
tinkling
sound
of
words
,
tickling
the
ear
,
to
please
mens
fancies
,
and
to
draw
mens
carnall
delight
,
in
the
hearing
of
the
words
that
are
delivered
:
but
grave
and
sober
expressions
,
such
as
may
be
subservient
to
the
matter
,
to
conveigh
substantial
truths
,
in
an
edifying
and
profitable
way
,
it
must
be
such
a
form
of
words
:
and
indeed
there
may
be
a
great
failing
,
and
a
man
may
be
to
seek
a
language
,
if
he
will
affect
a
curious
,
and
neat
contrivance
of
words
;
and
having
found
it
,
it
will
be
far
from
the
gravity
of
the
businesse
.
And
truly
,
if
we
were
(
as
we
should
be
)
rightly
affected
,
when
we
come
to
the
house
of
God
,
and
have
to
deal
with
divine
things
,
we
would
not
look
after
the
dresse
of
words
,
and
the
tyre
of
words
;
which
is
the
poorest
,
and
the
meanest
that
can
be
,
and
scarce
worthy
to
be
looked
after
,
unlesse
it
may
be
in
a
wholsome
way
,
to
conveigh
wholsome
words
.
It
is
a
base
and
poor
thing
,
to
come
in
publike
places
,
to
gape
and
pry
into
this
womans
dresse
,
and
the
other
womans
toy
;
this
fashion
,
and
t'other
fashion
;
and
more
basely
sordid
,
in
the
house
of
God
:
and
it
is
as
base
(
in
the
kinde
of
it
)
for
a
man
to
come
to
Gods
house
,
where
he
comes
to
seek
food
for
his
soul
,
and
to
hear
the
oracles
of
God
,
that
God
should
not
be
able
to
please
him
,
unlesse
he
speak
tinkling
and
tickling
words
,
to
fancie
and
humour
him
.
Is
it
meet
for
God
?
or
doth
it
become
the
majesty
of
God
,
to
speak
in
such
a
language
as
is
not
befitting
him
?
Majesticall
language
,
noble
language
,
sublime
language
,
is
the
proper
language
of
GOD
,
to
conveigh
divine
things
.
It
may
suit
well
with
a
Courtier
,
to
affect
some
scrapings
of
language
,
but
not
with
a
King
;
for
(
as
they
use
to
observe
)
there
is
a
difference
between
a
pedantick
stile
,
and
a
majestick
stile
:
a
boy
that
hath
but
his
Academicall
learning
,
he
may
in
his
orations
affect
,
and
it
may
be
more
tollerable
for
him
,
to
affect
pen
and
Inkhorn
language
,
and
(
as
they
term
it
)
to
affect
a
flourishing
sound
of
words
:
but
for
a
Prince
,
it
is
besides
his
decorum
(
I
say
)
for
a
Prince
on
his
Throne
of
Majesty
,
to
speak
curiously
,
it
becomes
not
the
majesty
of
the
place
;
and
much
lesse
doth
it
become
the
majesty
of
Gods
ordinances
,
that
there
should
be
any
thing
so
curiously
in
the
dresse
of
words
,
as
to
draw
mens
eyes
and
ears
so
,
that
they
do
not
minde
the
things
,
but
the
words
,
and
are
carried
away
with
petty
phrases
:
but
I
must
not
be
large
.
There
is
another
thing
:
words
,
and
sound
and
wholsome
words
,
of
truth
and
profitablenesse
;
and
wholsome
,
for
the
manner
of
delivery
,
in
a
grave
and
sober
manner
,
such
as
becomes
the
oracles
of
God
.
3.
But
what
is
that
same
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
A
form
of
sound
words
.
that
same
form
of
sound
words
?
this
one
thing
that
the
Apostle
intimates
.
I
shall
afterward
,
when
I
come
to
the
Application
,
expresse
more
particularly
of
it
;
but
for
the
present
I
shall
comprehend
all
in
these
two
things
,
which
I
conceive
are
enough
.
A
form
of
sound
and
wholsome
words
:
The
matter
intirely
collected
.
I
conceive
the
Apostle
means
,
the
matter
intirely
collected
;
a
collection
of
the
principles
of
Religion
,
and
the
principles
of
Divinity
;
a
sufficient
and
intire
collection
,
and
drawing
together
,
and
imbodying
(
as
it
were
)
of
the
necessary
principles
of
Religion
;
which
every
Minister
should
have
a
care
to
conveigh
to
the
people
,
and
every
people
,
care
to
treasure
up
.
In
the
matter
,
I
say
,
an
intire
and
sufficient
collection
;
I
know
there
be
many
degrees
of
it
,
but
I
shall
touch
that
afterward
;
for
the
present
,
I
expresse
it
onely
in
the
generall
,
a
sufficient
intire
collection
of
the
main
truths
,
and
principles
of
Religion
,
to
take
care
to
conveigh
them
very
solicitously
to
the
hearing
of
the
people
.
2.
But
then
again
(
though
this
be
the
main
in
my
apprehension
)
that
the
Apostle
here
intends
,
yet
I
will
not
exclude
another
thing
too
,
which
seems
to
be
included
:
viz.
Method
aptly
digested
.
Method
aptly
digested
.
Some
care
must
be
of
the
method
,
as
well
as
of
the
matter
:
that
there
might
be
a
sufficient
collection
of
all
fundamentall
principles
,
&
that
it
might
be
digested
(
as
well
as
collected
)
in
some
usefull
method
:
the
word
it self
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
according
to
the
genuine
signification
of
it
seems
to
aim
at
this
,
for
it
is
no
more
but
a
generall
delineation
,
or
draught
;
and
the
truth
is
,
it
is
impossible
that
where
there
is
a
multitude
,
but
that
multitude
must
be
regulated
by
some
order
;
if
multitudes
of
principles
be
delivered
without
an
order
,
it
is
without
its
beauty
,
and
it
will
be
a
great
prejudice
and
hindrance
,
both
to
the
understanding
,
and
attention
of
them
;
and
to
the
memory
,
and
retention
of
them
:
and
therefore
I
suppose
this
is
here
likewise
comprehended
;
the
words
seem
to
import
it
,
however
I
say
not
that
the
Apostle
fully
intends
this
,
because
it
is
but
accidentall
;
yet
I
do
not
exclude
it
,
but
think
that
a
fit
method
and
order
,
for
conveighance
,
is
somwhat
necessary
.
So
that
now
we
have
in
generall
,
the
substance
of
the
Apostles
precept
,
which
is
,
that
there
should
be
a
care
had
by
Timothy
,
(
and
by
such
as
are
as
Timothy
)
to
conveigh
words
,
that
is
,
divine
truths
,
such
as
may
be
sound
,
sound
for
the
matter
,
sound
for
the
manner
of
conveighance
of
them
;
to
conveigh
them
intirely
collected
,
(
in
a
body
,
as
it
were
)
and
digested
in
some
artificiall
and
set
order
:
and
this
is
that
of
which
we
say
,
it
is
a
matter
of
great
concernment
.
Time
hath
prevented
me
,
and
therefore
I
shall
but
mention
some
things
in
a
word
.
2.
Here
is
a
more
speciall
circumscription
of
this
object
(
besides
this
generall
)
in
two
things
which
I
will
but
mention
,
The
speciall
circumscription
of
the
Object
.
by
way
of
question
;
as
,
1.
What
those
truths
are
,
that
we
should
have
a
speciall
care
to
deliver
in
this
manner
?
and
the
answer
is
,
1.
Divine
truths
,
such
as
thou
hast
received
from
me
;
such
as
are
the
oracles
of
God
,
Divine
truths
.
and
received
by
divine
revelation
from
him
;
but
that
we
have
expressed
already
.
2.
Such
as
are
fundamentall
truths
:
there
should
be
a
speciall
care
had
of
seed
corn
,
of
that
which
will
bring
the
crop
:
Fundamentall
truths
.
if
men
will
have
a
continuation
of
corn
,
they
must
have
a
speciall
care
for
seed
corn
,
ordinary
corn
will
not
serve
the
turn
;
it
may
make
good
bread
,
but
it
may
not
be
good
for
seed
:
we
must
have
a
care
therefore
of
the
fundamentall
principles
of
Religion
;
although
we
must
have
a
speciall
care
of
every
truth
,
yet
of
these
especially
:
and
these
are
here
spoken
of
.
The
summe
of
them
is
Christ
.
1.
The
sum
of
all
,
is
Christ
:
faith
and
love
in
Christ
,
is
here
shewed
,
that
Christ
is
the
very
kernell
of
all
;
and
in
truth
,
all
fundamentals
of
Religion
,
(
Religion
it self
being
nothing
else
,
The
parts
are
,
faith
and
love
.
but
to
bring
us
to
God
in
Christ
,
and
to
reduce
us
home
to
our
happinesse
that
way
)
the
whole
work
and
foundation
is
nothing
,
but
to
bring
us
to
God
in
Christ
;
a
cleer
and
full
conveighance
of
this
,
is
all
that
is
fundamentally
necessary
.
2.
The
parts
are
,
faith
apprehensive
,
and
love
active
:
which
I
shall
expresse
in
the
second
question
;
What
are
those
truths
that
are
fundamentall
?
Answ.
Those
truths
are
most
properly
fundamentall
,
Summe
of
all
,
is
Christ
.
without
which
we
cannot
be
made
partakers
of
Christ
,
nor
be
inabled
to
do
that
,
by
which
we
may
be
made
partakers
of
God
in
him
:
and
so
the
sum
of
all
is
particularly
mentioned
here
in
this
phrase
,
by
faith
and
love
,
which
is
in
Christ
Iesus
(
I
gave
an
intimation
of
another
sence
before
,
but
I
conceive
this
is
properly
meant
in
this
latter
clause
,
by
faith
and
love
,
which
is
in
Christ
JESUS
)
which
is
an
intimation
,
that
the
main
part
,
Parts
are
the
principall
part
,
of
the
foundation
of
the
principles
of
Religion
;
yea
all
the
whole
truth
,
and
foundation
of
Religion
,
Faith
apprehensive
.
may
be
reduced
to
matters
of
faith
,
and
matters
of
practice
;
to
a
lively
faith
,
working
by
love
:
Love
active
.
all
that
is
requisite
,
and
required
,
may
be
brought
within
the
compasse
of
these
two
.
Many
Expositors
do
apprehend
,
that
this
is
the
principall
meaning
of
these
words
;
not
to
import
the
manner
,
how
we
should
keep
,
but
to
import
a
circumscription
,
wherein
those
truths
chiefly
consist
;
and
that
they
consist
of
these
two
,
faith
and
love
:
faith
,
in
apprehending
of
the
truths
of
God
,
and
adhering
to
them
;
and
love
,
in
practising
of
these
duties
that
do
depend
upon
that
.
Thus
much
for
the
explication
of
the
object
.
SERM.
II.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
2
TIMOTHY
1.13
,
14.
Hold
fast
the
form
of
sound
words
,
which
thou
hast
heard
of
me
,
in
faith
and
love
which
is
in
Christ
Jesus
.
That
good
thing
which
was
committed
to
thee
,
keep
,
by
the
holy
Ghost
which
dwelleth
in
us
.
WE
entred
upon
this
Text
the
last
time
,
and
observed
an
observation
out
of
it
,
(
intending
to
handle
but
one
)
and
it
was
this
:
It
is
a
matter
of
high
concernment
for
all
,
to
have
and
hold
fast
,
as
a
sacred
depositum
,
a
form
of
sound
and
wholsome
words
,
in
divine
and
fundamentall
truths
.
In
the
handling
I
began
with
the
explication
,
and
propounded
to
explicate
;
-
1.
The
object
of
the
duty
:
-
2.
The
act
of
the
duty
:
-
3.
The
manner
of
performing
it
:
-
4.
The
persons
obliged
to
perform
it
.
I
only
at
that
time
dispatched
the
first
,
namely
the
object
;
I
come
now
to
the
rest
.
2.
The
second
thing
therefore
is
the
Act
.
Act
.
And
for
the
opening
of
it
,
I
shall
onely
speak
of
two
things
,
that
we
may
see
cleerly
what
the
Apostle
injoyned
Timothy
,
and
in
him
all
Christians
:
Now
it
is
expressed
by
a
double
word
,
which
our
translation
doth
not
distinguish
,
but
the
originall
doth
.
1.
The
first
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
have
them
.
2.
The
second
in
the
next
verse
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
preserve
them
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
have
a
forme
,
Have
them
.
(
I
shall
but
very
briefly
expresse
what
I
conceive
may
be
comprehended
in
this
.
)
1.
Have
a
copie
of
them
about
thee
written
;
The
copy
of
them
,
Written
,
Printed
.
and
if
possibly
printed
,
as
the
word
signifies
;
for
the
very
same
word
that
is
used
for
printing
,
is
made
use
of
here
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
which
is
a
kinde
of
stamping
:
So
that
the
Apostle
would
have
Timothy
to
have
a
copy
of
the
collection
of
wholsome
words
,
aptly
digested
,
written
,
and
printed
:
but
this
is
without
,
and
therefore
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
Have
them
too
within
,
have
the
originall
laid
up
in
the
treasure
of
1.
Thy
understanding
,
labouring
to
apprehend
,
The
originall
laid
up
in
the
Understanding
Memory
,
and
to
grasp
,
and
know
divine
truths
:
2.
Thy
memory
,
that
thou
maist
retain
them
and
hold
them
there
:
Have
them
ready
at
hand
,
that
they
may
not
only
be
kept
as
some
great
mens
estates
are
,
they
have
great
and
large
estates
,
but
little
of
it
to
command
themselves
,
not
numeratis
pecuniis
(
as
they
say
)
ready
at
hand
;
in
ready
money
:
Have
them
not
to
seeke
,
but
at
hand
,
and
fresh
in
memory
.
Affection
.
3.
Thy
affections
,
closing
with
them
,
and
imbracing
of
them
,
and
holding
of
them
there
;
which
is
the
best
hold-fast
that
can
be
:
for
though
we
doe
understand
them
,
and
remember
them
yet
neither
of
these
is
worthy
of
the
name
of
having
them
,
if
a
man
be
an
alien
and
a
stranger
to
them
in
his
affections
;
or
doe
remurmorate
and
rise
against
those
truths
,
not
closing
with
them
,
and
imbracing
them
in
his
affections
:
for
the
soule
which
is
the
principall
thing
,
and
the
utmost
thing
,
is
not
master
of
it
,
hath
not
these
things
,
nor
any
of
this
nature
,
till
he
imbrace
them
in
his
affections
,
and
close
with
them
.
2.
But
then
in
the
second
place
there
is
another
thing
,
Keepe
them
.
and
that
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
keepe
them
;
preserve
them
,
which
is
the
second
act
.
I
shall
expresse
what
is
meant
by
that
very
briefly
:
There
may
seeme
to
bee
intimated
three
particular
duties
in
that
,
which
are
necessary
for
the
keeping
and
preserving
of
divine
truthes
:
for
though
a
man
have
them
setled
in
him
,
in
his
understanding
,
and
memory
,
and
affection
,
yet
there
is
something
more
required
for
the
keeping
and
preserving
of
them
;
and
which
addes
something
to
the
former
,
which
in
these
three
things
as
I
conceive
(
as
I
said
)
may
be
comprehended
.
1.
First
,
patronize
and
owne
them
,
Patronize
them
with
and
defend
these
divine
truths
against
all
corruptions
,
against
all
alterations
,
and
all
prevarications
,
which
might
pervert
that
forme
of
sound
and
wholsome
words
:
which
must
be
done
,
1.
With
our
best
abilities
and
studies
couragiously
;
we
must
set
our
wits
upon
the
tenters
,
Best
abilities
couragiously
,
raise
them
to
the
uttermost
pitch
,
to
maintaine
,
and
uphold
,
and
defend
,
and
preserve
the
sound
and
wholsome
words
that
are
delivered
to
us
from
God
.
2.
We
are
to
use
not
only
our
best
abilities
,
for
so
every
private
man
must
doe
;
but
publique
persons
,
Authority
cautiously
,
they
must
ingage
their
authority
charily
,
by
censure
of
law
,
by
fencing
and
fasting
of
them
with
bounds
,
setting
an
hedge
(
as
it
were
)
about
them
,
that
none
may
pluck
them
up
,
or
deface
them
,
or
play
legerdemaine
concerning
them
:
That
is
the
first
,
they
are
to
be
patronized
,
and
owned
,
and
defended
against
all
oppositions
,
whether
violent
and
by
insolency
;
or
cunning
,
and
by
subtilty
;
by
wit
and
authority
,
even
by
our
best
abilities
,
and
best
authority
.
2.
We
must
keep
them
,
not
only
by
patronizing
and
defending
them
,
for
profession
may
reach
so
farre
:
but
also
Christians
must
labour
to
keepe
these
divine
truths
by
practising
of
them
sincerely
,
Practise
them
sincerely
,
fruitfully
,
and
constantly
.
fruitfully
,
and
constantly
:
I
say
by
putting
them
in
practice
:
For
although
wee
have
them
(
as
I
said
before
)
locked
up
in
the
treasury
of
our
memory
,
though
we
understand
them
,
and
have
some
kind
of
affection
to
them
,
all
this
will
not
be
a
safe
custody
of
them
;
The
best
way
to
preserve
spirituall
gifts
,
and
so
spirituall
truths
,
is
to
preserve
them
by
practising
of
them
:
and
they
that
doe
not
conscientiously
practise
those
truths
they
know
,
are
in
the
ready
way
to
lose
the
truths
themselves
.
It
will
not
long
hold
out
,
that
a
man
should
retaine
his
integrity
of
judgement
,
if
he
admit
of
any
violation
of
those
truths
,
in
a
contrary
practice
:
Corrupt
practice
will
corrupt
a
mans
judgement
:
though
his
judgement
were
orthodox
and
sound
,
though
he
had
them
there
,
yet
if
he
did
not
practise
them
,
the
nature
of
the
thing
is
such
,
that
his
judgement
will
reflect
upon
his
practice
,
and
so
be
ready
to
defend
what
he
practiseth
,
out
of
pride
,
and
Gods
just
judgement
:
for
when
a
man
doth
not
love
the
truth
,
and
shew
the
love
of
it
in
his
practice
,
God
giveth
him
up
to
errours
,
and
so
to
lose
that
truth
,
which
otherwise
they
formerly
maintained
,
and
would
otherwise
have
happily
held
and
kept
fast
.
3.
So
farre
as
this
injunction
reacheth
to
Timothy
,
and
such
as
he
,
and
so
farre
as
it
concernes
any
other
degree
too
,
but
especially
them
;
there
is
another
thing
too
,
another
duty
comprehended
under
this
keeping
:
and
that
is
to
propagate
them
,
Propagate
them
seriously
,
by
planting
,
watering
.
studiously
by
planting
and
watering
;
I
say
propagate
this
truth
:
For
as
it
is
with
corne
,
the
best
preserving
of
it
is
to
cast
it
forth
:
You
cannot
preserve
it
long
,
lay
it
where
you
will
,
it
cannot
be
long
preserved
in
the
fields
to
stand
there
;
when
you
bring
it
home
and
house
it
,
and
put
it
up
in
the
garner
,
it
will
not
last
for
ever
there
;
nay
if
you
put
it
into
your
bellies
,
it
will
doe
some
service
for
the
present
,
but
not
alwaies
be
preserved
there
:
but
if
you
take
these
graines
,
and
cast
some
of
them
as
seed
into
the
earth
,
then
you
may
preserve
it
alway
by
propagation
.
God
hath
given
this
in
nature
,
that
there
is
no
creature
in
the
world
that
of
it selfe
is
perpetuall
;
but
God
hath
given
it
an
existence
and
being
,
and
not
only
so
,
but
a
way
of
propagating
to
every
thing
,
and
to
mankind
as
well
as
to
other
creatures
,
to
increase
and
to
bring
forth
:
the
which
though
the
particular
bee
Gods
gift
,
yet
the
thing
is
propagated
into
forme
(
though
not
the
thing
it selfe
)
by
the
creature
instrumentally
:
In
this
case
there
is
some
similitude
;
the
best
way
,
the
most
safe
way
,
yea
the
most
gratefull
and
acceptable
way
to
preserve
divine
truths
,
is
by
an
endeavour
,
studiously
and
carefully
to
propagate
it
,
that
I
doe
not
hide
my
talent
in
a
napkin
,
that
I
doe
not
bury
any
divine
truths
:
aurum
celare
&
veritatem
,
are
both
alike
:
we
must
not
conceale
any
truth
,
but
manifest
it
,
and
propagate
it
to
others
,
and
so
,
as
that
though
my selfe
should
miscarry
,
yet
the
truth
of
God
might
be
preserved
.
Thus
you
have
the
object
which
is
specified
here
,
and
the
act
of
the
duty
:
there
remaines
now
,
Manner
,
as
3.
The
third
thing
is
the
manner
of
the
performance
of
this
duty
how
it
must
be
done
:
And
in
a
word
,
we
should
not
sleightly
doe
it
,
or
carelesly
,
but
with
all
diligence
and
industry
,
and
watchfulnesse
,
labour
to
get
and
to
keepe
divine
truths
:
there
is
so
much
intimated
in
the
second
stile
that
is
given
to
those
divine
truths
,
they
are
called
in
the
13.
verse
a
forme
of
sound
,
or
wholsome
words
;
and
in
the
14
verse
,
that
good
thing
,
or
that
rich
thing
;
in
the
original
it
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
:
Now
there
be
two
things
required
to
make
us
choice
and
chary
of
getting
and
keeping
divine
truths
,
and
both
may
be
taken
out
of
the
words
.
A
sacred
Depositum
,
1.
Because
they
are
a
sacred
depositum
:
wee
are
not
propriators
,
but
depositors
;
they
are
not
our
owne
to
doe
what
we
will
with
them
,
to
squander
them
away
as
we
list
,
but
they
are
Gods
,
and
he
doth
deposite
them
to
us
,
layes
them
up
in
us
,
as
committing
of
them
to
our
custody
,
and
requiring
them
againe
of
us
,
that
so
we
should
not
see
them
imbezzelled
,
or
corrupted
,
or
abused
,
because
God
hath
committed
them
to
us
as
a
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
as
a
sacred
depositum
.
And
then
again
,
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
not
any
ordinary
depositum
,
but
a
choice
treasure
:
if
it
be
but
a
bag
of
dust
,
or
a
bag
of
stones
,
that
a
friend
commits
to
his
friend
,
A
choice
treasure
.
and
wisheth
him
to
look
charily
to
;
his
friend
will
not
look
into
it
to
examine
what
it
is
,
but
keep
it
as
his
friends
depositum
:
nay
more
than
so
,
if
his
friend
tell
him
,
he
hath
committed
to
him
his
richest
Jewell
he
hath
,
as
a
most
rich
Pearl
,
or
a
company
of
them
;
This
doth
increase
a
mans
care
and
diligence
in
preferring
of
them
,
not
only
as
his
friends
depositum
,
but
as
a
depositum
of
such
a
choice
nature
,
and
so
is
this
:
It
is
not
only
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
a
depositum
,
wherein
is
required
the
trust
and
care
of
a
friend
to
be
discharged
;
But
it
is
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
that
same
good
thing
,
that
same
choice
thing
,
that
same
beautifull
thing
:
There
is
not
a
choicer
treasury
that
is
committed
to
the
Church
of
God
,
than
those
divine
truths
,
that
God
hath
been
pleased
to
reveal
and
commit
unto
us
;
they
are
such
as
the
glory
of
God
depends
on
them
,
and
the
salvation
of
a
man
depends
on
them
,
two
of
the
most
important
things
the
Church
,
nay
,
that
the
World
hath
:
and
therefore
we
should
keep
them
,
as
we
have
respect
to
the
glory
of
God
,
or
as
we
tender
our
own
salvation
,
which
is
more
than
our
lives
;
I
I
say
,
Gods
glory
,
and
our
salvation
,
which
is
much
more
than
our
lives
,
is
committed
to
our
trust
,
when
those
Divine
truths
are
deposited
with
us
,
The
Persons
.
4.
The
Persons
that
are
obliged
;
that
is
the
last
thing
to
be
explained
:
whom
this
injunction
concernes
.
Here
is
but
one
directly
expressed
,
and
that
is
Timothy
;
but
yet
we
may
extend
it
,
and
that
with
good
analogy
,
and
upon
good
ground
and
reason
further
:
as
Paul
.
1.
Paul
he
must
have
a
care
of
it
;
of
keeping
of
it
himself
,
and
committing
it
to
the
care
of
others
,
and
stirring
up
and
provoking
others
.
It
concernes
Paul
,
they
that
are
highest
and
most
principall
in
the
Church
,
it
concernes
them
principally
,
and
originally
,
that
they
should
have
a
care
of
them
;
they
should
be
the
the
first
wheels
,
the
primum
mobile
,
that
set
all
the
others
on
work
,
and
have
a
grand
care
of
keeping
this
depositum
.
Timothy
.
2.
All
Timothies
,
all
the
ministers
of
Gods
Word
,
who
are
Gods
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
his
dispencers
,
his
stewards
,
and
whom
God
hath
reposed
speciall
trust
in
:
It
is
committed
to
their
care
in
an
especiall
manner
,
and
they
should
looke
to
it
.
Every
Christian
.
3.
The
whole
Church
of
God
,
and
every
Christian
,
as
this
is
a
depositum
,
though
committed
personally
to
some
,
yet
not
meerly
for
their
personall
good
,
but
for
a
publique
and
an
universall
good
:
Divine
truths
,
and
the
integrity
,
and
purity
,
and
soundnesse
of
them
,
is
a
thing
that
concernes
not
only
,
(
though
chiefly
)
the
Ministers
,
but
it
concernes
the
whole
Church
of
God
,
and
all
Gods
people
,
that
they
should
be
preserved
without
violation
,
without
contamination
,
being
given
for
a
publique
good
,
and
the
publique
good
of
all
and
every
one
in
particular
depending
on
it
:
so
that
it
concerns
all
and
every
one
in
their
places
.
Thus
of
the
explication
.
2.
The
Proofe
.
Proofe
,
I
shall
come
now
briefly
so
farre
as
the
point
will
extend
,
and
the
thing
bee
requisite
,
and
convenient
,
to
demonstrate
and
prove
the
truth
of
it
:
and
then
to
descend
to
the
application
,
as
farre
as
will
concerne
my
present
scope
.
First
of
all
premising
this
,
that
I
shall
not
endeavour
(
no
not
so
much
as
meddle
with
)
the
proofe
of
every
particular
,
or
presse
the
confirmation
of
every
particular
contained
in
the
explication
(
as
being
not
so
requisite
)
but
to
carry
the
maine
summe
of
the
point
.
We
see
this
to
be
a
cleere
and
a
divine
truth
,
that
it
is
the
duty
of
all
,
especially
Ministers
,
(
whom
God
hath
especially
intrusted
)
to
look
to
the
preservation
of
the
purity
of
a
forme
of
sound
doctrine
,
of
sound
and
wholsome
words
,
we
may
see
it
I
say
,
-
1.
By
Scripture
,
and
-
2.
By
ground
of
reason
.
1.
Out
of
Scripture
,
besides
this
place
,
wherein
it
is
punctually
and
fully
expressed
,
By
Scripture
,
and
no
wonder
,
because
the
injunction
belongs
in
a
more
especial
manner
unto
Ministers
,
and
there
being
not
in
many
places
this
charge
committed
,
and
particularly
directed
to
them
,
but
in
this
Epistle
of
Paul
to
Timothy
,
wherein
it
is
principally
set
downe
:
but
yet
it
is
divers
times
repeated
in
Scripture
.
And
I
shall
give
some
other
places
which
warrant
the
same
thing
.
1.
The
Apostles
recommend
this
to
us
by
their
owne
example
.
Examples
,
I
will
give
but
one
generall
instance
in
that
kinde
,
and
one
particular
.
The
generall
instance
of
the
duty
is
this
:
you
shall
finde
that
almost
every
Epistle
of
Paul
,
and
in
some
proportion
it
is
observable
in
all
the
rest
of
the
Epistles
,
I
say
almost
in
every
Epistle
there
is
an
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
i.
e.
there
is
a
delineating
,
a
drawing
of
a
platforme
of
wholsome
words
,
according
to
the
substance
that
is
here
mentioned
;
and
according
to
this
object
faith
and
love
,
(
For
all
matters
of
religion
are
matters
of
faith
,
or
matters
of
love
,
in
the
practice
and
exercise
of
faith
)
and
this
is
commended
to
us
in
all
the
Epistles
:
the
former
part
and
the
greater
part
of
all
the
Epistles
is
to
deliver
matters
of
faith
,
to
rectifie
mens
judgements
,
and
season
them
rightly
with
the
knowledge
of
divine
truths
necessary
to
salvation
;
and
the
latter
part
of
the
Epistles
,
is
,
to
descend
to
practicall
duties
,
to
the
fruits
of
faith
in
the
matters
of
love
,
which
is
the
compasse
of
all
Christian
duty
:
And
amongst
others
,
that
first
Epistle
of
all
is
to
this
purpose
;
which
was
not
placed
first
for
order
of
time
,
because
first
written
,
nor
so
much
for
the
order
of
dignity
,
because
the
Romanes
were
the
principall
people
in
the
world
,
it
is
not
therefore
(
I
say
)
placed
first
of
all
the
Epistles
;
but
because
it
containes
this
more
fully
,
and
expresseth
a
form
of
sound
and
wholsome
words
;
there
,
doctrines
of
faith
,
and
duties
of
life
,
that
issue
and
flow
from
faith
,
as
fruits
of
it
,
are
more
cleerly
distinguished
,
and
more
fully
expressed
than
in
any
other
,
although
it
is
in
some
sort
in
all
.
Now
besides
this
generall
instance
,
I
shall
give
but
one
particular
instance
,
and
that
is
in
Hebr.
6.1
.
Therefore
leaving
the
doctrine
of
the
beginning
(
or
principles
of
the
doctrine
)
of
Christ
,
let
us
be
led
forward
to
perfection
,
not
laying
againe
the
foundation
of
repentance
unto
dead
workes
,
and
of
faith
towards
God
.
There
is
expressed
both
what
the
principles
are
,
and
what
that
same
forme
of
sound
or
wholsome
words
is
;
the
doctrine
of
Baptisme
,
as
in
the
next
verse
,
laying
on
of
hands
,
resurrection
from
the
dead
;
There
are
some
few
heads
repeated
,
which
are
as
milke
for
babes
,
the
forme
of
sound
words
,
which
are
(
at
least
)
for
beginners
,
in
the
first
beginnings
and
rudiments
of
Christianity
,
and
those
that
are
the
first
points
in
religion
:
The
Apostle
gives
for
babes
a
form
of
catechising
,
a
forme
of
sound
and
wholsome
words
:
And
there
is
intimated
in
that
place
,
that
as
there
is
a
shorter
and
briefer
forme
of
sound
and
wholsome
words
,
for
a
manuduction
or
entrance
to
beginners
;
so
there
must
bee
a
larger
,
fuller
forme
,
and
more
compleat
,
that
did
extend
farther
,
and
comprehend
more
in
the
knowledge
of
Religion
,
and
the
things
that
belong
to
it
,
for
those
that
are
come
to
more
perfection
and
ripenesse
of
yeares
.
2.
But
besides
these
examples
,
there
be
divers
testimonies
which
seeme
to
ayme
at
the
same
thing
;
Testimonies
.
I
will
mention
two
or
three
.
In
Rom.
12.6
.
the
Apostle
there
begins
to
direct
every
one
for
the
discharge
of
their
duties
,
in
their
severall
places
in
the
Church
,
according
to
the
right
manner
;
and
among
the
rest
the
rule
that
is
given
for
those
that
are
Ministers
,
called
there
(
in
a
generall
sense
of
the
word
)
Prophets
,
he
saith
,
Let
him
that
prophesieth
,
prophesie
according
to
the
analogy
of
faith
:
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
:
I
know
there
may
bee
some
disputes
what
may
be
the
true
and
exact
meaning
of
the
analogy
of
faith
:
For
present
I
take
that
which
is
not
contemptible
,
nor
from
a
contemptible
author
,
viz.
Calvins
interpretation
,
which
is
,
that
by
faith
is
meant
there
,
the
prime
and
fundamentall
axioms
of
faith
;
the
fundamentall
truths
of
Religion
,
and
all
doctrines
that
are
delivered
in
the
Church
must
hold
analogy
,
hold
proportion
with
those
prime
and
fundamentall
truths
,
which
are
the
forme
of
sound
and
wholsome
words
,
by
which
al
other
must
be
regulated
and
squared
,
that
they
may
hold
analogy
and
proportion
with
that
.
And
in
this
same
Epistle
,
the
next
Chap.
2.15
.
he
saith
,
Study
to
approve
thy selfe
to
God
,
a
workman
that
needeth
not
to
be
ashamed
,
rightly
dividing
the
word
of
truth
:
now
this
seems
rather
directly
to
ayme
at
,
or
at
least
directly
to
suppose
that
there
should
bee
a
forme
of
sound
,
or
wholsome
words
:
in
the
delivery
of
which
a
man
should
approve
himselfe
so
,
as
that
he
needs
not
to
be
ashamed
,
and
according
to
the
analogy
of
which
,
he
should
divide
the
word
of
God
aright
,
holding
proportion
with
it
:
though
I
confesse
there
may
be
another
interpretation
(
though
it
seeme
not
so
sutable
to
that
place
)
as
,
to
be
able
to
speake
a
word
properly
to
every
one
as
it
may
concerne
him
,
to
the
weake
to
strengthen
them
,
to
the
strong
to
build
them
up
farther
and
farther
;
to
the
tempted
to
arme
them
:
so
some
would
have
the
meaning
of
it
to
be
:
but
this
seemes
not
to
me
to
be
the
right
,
for
,
the
dividing
of
the
word
of
truth
aright
,
seemes
rather
to
intimate
a
dispensing
of
it
,
in
such
truths
and
soundnes
as
may
agree
with
the
forme
of
sound
,
and
wholsome
words
.
And
in
the
1
Pet.
3.15
.
the
Apostle
there
requires
,
not
only
of
Ministers
,
that
they
should
have
a
forme
of
sound
and
wholsome
words
,
and
that
they
should
be
able
to
deliver
themselves
in
that
fashion
;
but
hee
seemeth
to
require
there
so
much
of
people
,
of
Christians
,
by
that
precept
that
he
doth
injoyne
them
there
,
that
they
might
be
able
,
or
ready
to
give
an
account
,
or
reason
of
their
hope
that
is
in
them
:
that
is
,
to
be
able
to
apologize
for
it
,
and
to
stand
up
in
the
defence
and
maintenance
of
it
:
Now
if
a
man
be
not
well
grounded
in
a
forme
of
sound
and
wholsome
words
,
if
hee
understand
them
not
,
remember
them
not
,
nor
be
versed
in
them
,
he
will
never
bee
able
to
give
a
reason
,
an
account
of
his
faith
and
hope
;
much
lesse
will
he
be
able
to
maintaine
and
defend
it
,
against
the
hereticall
and
superstitious
cavils
and
objections
that
will
be
raised
against
it
,
which
every
Christian
is
bound
in
some
degree
to
ayme
to
get
an
ability
of
:
and
indeed
it
will
be
the
foundation
of
his
stedfast
standing
,
for
no
man
can
be
stedfast
in
that
which
he
knowes
not
,
nor
feeles
the
bottome
of
.
Therefore
we
should
bee
versed
in
the
grounds
of
Religion
,
in
a
forme
of
sound
and
wholsome
words
,
that
containes
the
principles
of
faith
,
and
that
we
may
be
able
to
know
what
is
our
duty
.
And
there
is
something
to
the
same
purpose
in
the
Rom.
6.17
.
Ye
have
obeyed
from
the
heart
the
forme
of
doctrine
,
which
was
delivered
to
you
.
But
I
shall
omit
that
for
the
present
,
and
I
shall
give
the
ground
of
this
.
2.
The
ground
and
reason
of
it
,
that
which
makes
this
appear
to
be
a
truth
,
and
a
considerable
truth
,
that
we
should
all
labour
to
get
,
Reason
.
and
hold
fast
a
form
of
sound
and
wholsome
words
,
even
the
sum
of
religion
;
is
because
1.
There
is
a
great
necessity
of
it
;
Necessity
.
1.
Not
only
in
regard
of
the
Commission
and
injunction
that
lieth
upon
us
,
&
the
trust
that
God
hath
committed
to
us
(
as
I
did
intimate
before
)
we
are
but
depositors
,
and
God
hath
committed
this
to
our
care
and
charge
;
charged
us
with
it
,
and
expects
our
faithfull
discharge
in
it
:
not
only
because
of
this
I
say
,
but
2.
In
regard
of
the
manifold
oppositions
,
and
danger
of
corruptions
of
divine
truths
,
by
the
subtilty
of
Sathan
and
his
instruments
,
and
their
malice
:
If
Christians
and
the
Church
of
God
did
not
throughly
acquaint
themselves
with
it
,
and
bottome
themselves
on
it
;
they
could
never
be
able
to
justifie
the
wayes
of
God
;
and
the
truth
of
God
,
nor
to
vindicat
that
,
from
the
many
subtill
windings
,
which
the
Serpent
will
use
to
corrupt
and
pervert
the
truth
.
I
purpose
not
largely
to
expatiat
,
but
only
to
give
a
hint
of
things
,
and
therefore
I
shall
but
adde
a
second
:
Utility
.
2.
It
is
of
great
utility
,
as
there
is
a
great
necessity
of
it
,
if
we
would
not
have
the
truth
overwhelmed
,
nor
errors
to
be
spread
over
,
and
overgrowne
in
the
face
of
the
Church
:
So
there
is
an
infinite
benefit
,
and
advantage
,
and
utility
that
redounds
to
the
Church
of
God
by
this
course
of
having
(
both
in
general
&
in
particular
by
every
Christian
)
of
a
form
of
sound
and
wholsome
words
:
there
is
,
I
say
,
an
infinite
benefit
and
utility
(
besides
the
necessity
of
it
)
that
would
redound
to
the
Church
of
God
in
generall
,
and
to
every
Christian
in
particular
by
this
;
Let
me
name
but
some
few
,
and
but
name
them
:
A
Band
of
1.
Those
truths
,
the
main
truths
of
Religion
being
preserved
pure
,
and
sound
,
and
uncorrupted
,
will
be
a
great
band
of
-
Verity
,
-
Vnity
,
and
-
Vnanimity
.
Verity
,
1.
Of
verity
;
it
will
be
a
band
to
hold
together
all
the
truths
of
God
,
if
the
main
ones
be
kept
,
if
the
fundamentall
principle
be
purely
kept
,
it
will
be
a
band
to
hold
and
soder
together
all
the
other
truths
,
and
to
rectifie
them
,
if
there
should
be
any
swerving
.
And
as
a
great
band
of
verity
,
so
it
will
be
a
band
of
unity
in
the
Church
of
God
,
Vnity
,
and
unanimity
:
Vnanimity
.
For
herein
lyeth
the
unity
of
the
Church
of
God
;
not
that
every
man
agree
in
every
particular
opinion
,
concerning
every
particular
thing
;
but
if
they
do
agree
in
the
main
foundation
of
Religion
,
in
those
things
which
are
sufficient
to
salvation
;
and
such
are
sound
and
wholsome
words
;
such
as
that
all
that
are
to
be
saved
,
are
to
be
saved
by
beleeving
and
practising
of
them
.
If
they
be
retained
,
(
though
there
be
other
differences
,
yet
)
this
will
be
a
band
of
unity
,
to
make
them
close
and
soder
together
.
2.
But
then
secondly
,
as
this
will
be
a
band
,
so
it
will
be
a
bar
too
:
A
barre
against
-
Heresie
and
-
Controversie
.
It
would
be
a
bar
against
heresie
:
Heresie
.
This
will
be
as
it
were
a
bar
of
fortification
to
keep
out
the
entry
and
incroaching
,
and
prevailing
of
heresie
.
If
we
stand
upon
our
guard
,
and
upon
good
ground
,
in
the
maintenance
and
defence
of
the
maine
truths
,
there
will
be
no
breach
for
heresies
to
enter
in
then
,
it
will
much
keepe
them
off
:
But
the
neglect
of
our
watch
and
guard
in
this
worke
,
our
slacking
of
our
care
about
the
preserving
of
this
,
takes
away
this
bar
,
and
giveth
advantage
to
the
envious
man
to
sow
his
tares
,
and
to
the
corrupt
man
to
bring
corrupt
doctrine
in
;
because
we
neglect
our
care
in
preserving
divine
truths
,
making
it
a
matter
of
no
consequence
:
but
I
say
the
preservation
of
this
would
preserve
the
Church
of
God
from
heresie
:
It
would
bee
a
barre
to
heresie
:
and
as
to
heresie
,
so
It
would
also
be
a
bar
to
controversie
;
To
crontroversies
.
it
would
preserve
the
Church
from
very
many
controversies
too
.
Whereas
it
is
true
there
are
many
controversies
in
the
world
,
and
matters
of
doubt
and
difficulty
even
among
the
godly
and
the
learned
,
who
otherwise
agree
in
the
maine
:
for
we
must
distinguish
betweene
controversies
,
which
are
of
two
sorts
.
There
are
controversies
-
reall
,
and
-
verball
,
which
are
but
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
janglings
about
words
.
And
yee
shall
finde
this
by
experience
,
I
meane
those
that
are
versed
in
those
things
,
(
I
dare
be
bold
to
say
it
)
if
they
will
but
consider
it
,
that
the
greatest
part
of
the
controversies
that
are
among
the
godly
and
the
learned
,
are
not
so
much
reall
controversies
,
where
there
is
a
keeping
close
to
a
forme
of
sound
and
wholsome
words
(
for
that
will
keepe
off
those
)
but
they
are
verball
controversies
:
Now
I
say
those
controversies
would
be
prevented
,
if
a
forme
of
sound
and
wholsome
words
were
had
in
the
Church
carefully
,
and
so
as
that
it
might
be
publiquely
and
generally
knowne
;
for
then
men
know
one
anothers
language
,
in
what
sense
they
speake
,
and
how
they
use
words
:
for
the
greatest
differences
that
are
amongst
us
,
are
because
that
men
understand
not
one
another
,
the
language
of
Babel
is
still
retained
among
us
,
so
as
we
understand
not
one
another
,
and
therefore
we
differ
:
as
about
justification
by
faith
,
one
takes
it
in
one
sense
and
another
in
another
sense
,
and
so
it
makes
them
differ
and
jangle
one
against
another
,
when
indeed
it
is
but
the
difference
of
words
:
so
that
I
say
,
who
ever
will
take
a
view
of
the
many
controversies
that
are
,
he
shall
finde
,
that
the
greatest
part
by
far
are
but
mistakes
of
words
;
which
a
forme
of
sound
and
wholsome
words
established
and
setled
in
the
Church
,
and
publiquely
knowne
,
would
exceedingly
prevent
:
for
that
would
determine
and
limit
the
use
of
words
in
which
they
are
to
be
taken
,
and
men
should
be
bound
to
use
them
that
way
(
especially
when
they
speake
controversially
and
exactly
)
and
not
in
another
way
,
which
alone
breeds
dissentions
and
controversies
.
3.
This
would
not
onely
be
a
band
and
a
barre
(
as
I
have
already
shewed
)
but
a
key
:
A
key
of
understanding
.
It
would
be
a
very
excellent
key
of
the
understanding
,
to
increase
and
facilitate
a
mans
apprehension
and
understanding
of
all
particular
truths
.
If
a
man
were
but
well
acquainted
with
a
form
of
sound
and
wholsome
words
for
the
maine
truths
,
it
would
lead
him
(
as
it
were
)
by
the
hand
to
the
understanding
of
other
truths
more
remote
from
the
foundation
;
he
might
grow
and
arrive
to
the
knowledge
of
them
,
being
led
(
as
it
were
)
by
a
divine
light
,
from
that
light
hee
hath
by
a
forme
of
sound
and
wholsome
words
,
leading
to
the
knowledge
of
things
which
are
more
obscure
and
remote
,
advancing
and
wonderfully
helping
the
understanding
,
if
there
were
nothing
else
:
For
it
is
in
this
case
with
truths
as
it
is
with
coales
:
coales
when
they
lye
single
,
they
doe
not
glow
or
shine
and
heat
men
;
but
when
they
lye
together
,
the
very
lying
together
doth
increase
the
life
and
light
of
every
one
of
them
:
and
so
the
body
of
sound
and
wholesome
words
,
he
that
understandeth
them
,
that
very
understanding
and
comprehending
of
them
all
together
,
it
giveth
light
to
other
truths
;
whereas
if
men
would
take
them
single
,
without
that
borrowed
light
it
receives
from
another
,
they
would
be
more
obscure
.
There
is
nothing
doth
more
facilitate
the
understanding
,
than
to
have
a
forme
;
the
very
comprehending
and
having
of
them
in
a
mans
eye
and
memory
,
it
will
help
him
,
and
guide
him
to
understand
every
other
particular
truth
,
hee
having
all
of
them
in
one
forme
,
which
would
not
be
so
cleare
of
themselves
alone
,
as
they
are
all
together
;
and
for
all
others
that
are
deducible
from
them
,
but
farther
remote
,
it
will
facilitate
a
mans
understanding
of
them
.
A
locke
of
memory
.
4.
Againe
,
it
will
not
only
be
a
key
to
open
the
understanding
,
but
a
locke
also
to
locke
up
the
memory
,
to
keepe
the
treasury
of
the
memory
fast
and
safe
.
There
is
nothing
in
the
world
doth
helpe
memory
more
than
method
and
order
,
and
to
have
things
(
as
I
said
before
)
comprehended
in
a
forme
,
intirely
collected
and
aptly
digested
,
I
say
to
have
an
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
it
would
exceedingly
helpe
the
memory
and
it
for
two
reasons
.
1.
Because
,
whatever
helps
the
understanding
,
must
needs
helpe
the
memory
:
A
man
doth
not
remember
those
things
that
are
obscure
;
those
things
in
reading
or
hearing
,
which
the
understanding
perceives
not
well
,
the
memory
closeth
not
withall
:
for
that
which
is
lockt
up
in
the
memory
,
must
enter
in
by
the
doore
of
the
understanding
,
or
else
it
will
never
get
in
the
inner
treasury
of
the
memory
;
and
that
which
is
a
key
to
helpe
the
understanding
,
will
bee
a
lock
to
help
the
memory
.
2.
Because
of
the
harmony
and
sympathy
that
one
truth
hath
with
another
.
It
doth
wonderfully
help
the
memory
,
if
a
man
doth
but
catch
any
one
thing
for
the
whole
,
for
by
that
hee
hath
a
hold-fast
to
catch
also
any
other
particular
that
he
hath
lost
;
if
his
memory
catch
one
particular
,
that
will
helpe
to
bring
all
the
rest
.
As
for
instance
,
if
a
man
have
a
chaine
of
many
linkes
,
though
he
let
goe
many
of
them
,
yet
if
he
hold
fast
any
one
of
them
,
that
will
draw
all
the
rest
up
againe
:
so
if
a
man
hath
gotten
a
form
of
divine
truths
linked
together
,
aptly
digested
,
if
his
memory
let
slip
one
link
,
and
another
linke
,
yet
if
he
doe
remember
but
any
one
particular
,
that
one
linke
will
helpe
to
draw
in
all
the
rest
againe
.
5.
A
forme
of
sound
and
wholsome
words
had
,
A
helpe
of
use
to
will
bee
a
wonderfull
helpe
at
all
times
to
a
Christian
,
in
the
knowledge
he
should
have
of
any
divine
truths
.
I
shall
instance
onely
in
two
.
1.
A
man
shall
exceedingly
much
more
profit
by
others
then
he
doth
.
Profit
by
others
.
Suppose
a
Christian
come
to
heare
the
word
of
God
,
heare
a
Sermon
,
this
Minister
or
the
other
Minister
,
let
us
put
the
difference
thus
;
there
comes
one
that
is
a
meere
stranger
to
these
truths
,
all
that
is
spoken
will
be
novelty
to
him
:
but
there
is
another
comes
,
who
hath
the
grounds
of
Religion
laid
in
him
,
that
hath
in
his
minde
and
memory
a
forme
of
sound
and
wholsome
words
;
this
man
will
be
able
to
profit
more
by
a
Sermon
,
than
the
other
that
comes
in
a
stranger
upon
a
sudden
to
it
,
having
no
former
grounds
:
As
before
a
dye
that
is
perfect
and
durable
there
must
be
some
preparative
that
makes
the
ground
,
(
if
you
would
have
it
a
good
colour
)
if
you
put
your
cloth
to
receive
it
at
first
,
the
first
tincture
(
though
it
be
that
which
will
properly
give
the
dye
)
will
not
doe
it
,
if
that
it
be
not
prepared
before
:
so
it
is
in
this
case
,
if
a
man
have
not
some
forme
of
sound
and
wholsome
words
,
if
a
man
have
not
laid
some
foundation
,
all
things
will
be
like
an
Iland
in
the
sea
,
and
he
cannot
come
neer
it
to
comprehend
it
:
But
if
he
have
laid
a
ground-work
before
,
he
can
reduce
what
he
heares
to
that
,
and
so
by
the
helpe
of
it
,
standing
upon
his
forme
as
on
his
bottome
,
hee
can
come
to
reach
and
comprehend
all
other
particulars
.
To
be
profitable
to
others
2.
It
helpes
a
man
(
to
mention
no
more
)
as
to
profit
by
others
,
so
to
be
profitable
to
others
:
and
this
is
a
thing
which
concernes
not
onely
Ministers
,
whose
office
it
is
to
teach
and
instruct
others
;
but
it
also
concernes
every
one
in
their
place
,
thou
shalt
teach
thy
children
,
and
thy
family
,
Deut.
11.19
.
There
is
some
teaching
and
some
conveyance
which
every
Christian
is
bound
unto
in
their
place
.
Now
how
shall
any
man
teach
,
that
hath
not
learned
?
He
that
never
was
in
a
shop
,
cannot
set
up
at
first
upon
the
score
,
but
hee
must
have
something
of
his
owne
:
and
it
is
impossible
for
him
to
teach
another
well
,
that
hath
not
himselfe
some
acquaintance
with
the
platforme
of
sound
and
wholsome
words
,
that
hath
not
taken
some
paines
,
and
made
some
progresse
in
that
,
it
will
be
impossible
to
teach
,
I
say
(
at
least
)
judiciously
,
or
profitably
to
convey
any
thing
to
another
.
But
this
now
if
a
man
had
,
it
would
be
a
continuall
treasury
,
a
store-house
to
furnish
a
man
on
all
occasions
,
to
bee
communicable
profitably
to
others
,
and
withall
not
make
any
diminution
at
all
of
his
owne
store
,
but
rather
adde
to
and
increase
it
.
To
come
now
to
the
Application
.
Application
.
There
be
two
things
that
I
intend
to
doe
in
the
application
of
this
point
.
First
to
draw
those
inferences
out
of
it
(
according
to
my
ordinary
course
of
application
)
which
naturally
arise
from
the
consideration
of
the
point
:
and
that
being
done
,
In
the
second
place
to
take
the
limit
and
occasion
(
for
you
know
I
take
this
text
to
be
as
a
porch
and
entrance
to
the
discourse
that
I
desire
to
prosecute
)
to
acquaint
you
in
the
generall
with
the
whole
platforme
,
to
carry
it
as
it
were
over
the
stage
,
which
if
God
grant
life
and
liberty
,
(
which
I
doe
not
promise
)
I
intend
to
goe
thorow
:
only
before
I
will
acquaint
you
generally
,
I
say
,
with
the
whole
view
and
prospect
,
Generall
.
(
as
it
were
)
as
Moses
he
had
a
prospect
of
the
land
of
Canaan
from
mount
Nebo
:
so
though
happely
I
shall
not
live
to
be
able
to
carry
you
to
all
the
particulars
in
the
whole
platforme
;
yet
to
set
you
(
as
it
were
)
in
sight
,
to
carry
you
on
the
mount
,
to
let
you
see
the
view
and
description
of
all
that
which
I
intend
to
goe
thorow
,
if
God
give
ability
and
life
:
which
thing
I
conceive
will
bee
very
usefull
and
profitable
to
make
way
to
that
which
I
intend
to
handle
in
the
particulars
:
but
I
shall
purposely
omit
this
till
the
next
time
,
and
only
for
present
dispatch
the
generall
application
.
And
in
a
word
there
be
these
three
things
I
shall
inferre
hence
.
Iustification
of
observers
of
this
rule
:
Persons
,
whether
Paul
,
Timothy
,
or
the
Church
.
1.
Here
is
a
justification
of
the
observers
of
this
Rule
,
and
that
is
,
1.
Of
persons
,
whether
,
Paul
,
or
Timothy
,
or
the
Church
.
If
this
be
so
,
then
this
justifieth
the
wisedome
,
and
fidelity
,
and
zeale
of
all
the
Churches
of
God
,
and
all
godly
men
,
Paul
and
Timothy
,
and
others
in
all
times
,
that
have
been
carefull
to
establish
and
preserve
the
forme
of
sound
and
wholesome
words
,
that
it
might
receive
no
tincture
of
any
corruption
;
But
(
as
the
Apostle
Iude
giveth
an
intimation
,
(
and
an
item
to
Christians
)
did
contend
for
the
faith
once
received
.
Secondly
,
of
the
manner
of
observing
of
it
,
for
this
hath
beene
the
care
of
the
godly
in
all
times
,
who
have
beene
carefull
to
walke
according
to
this
rule
,
Manner
whetherby
:
and
have
had
plat-formes
,
and
that
in
many
kinds
.
I
will
give
some
taste
of
some
few
in
a
word
:
It
hath
beene
more
publikely
observed
in
their
Creeds
and
Confessions
:
Publik
Creeds
,
Confessions
.
Hence
it
was
that
the
Church
of
God
did
gather
together
,
and
compile
as
it
were
in
a
bundle
,
in
the
short
compasse
of
the
Creed
,
the
summe
of
faith
,
as
the
epitome
of
those
things
they
beleeved
,
and
the
ground
worke
of
those
things
that
are
to
be
beleeved
as
necessary
to
salvation
(
according
to
the
measure
of
those
times
,
and
the
light
and
growth
of
those
times
)
judiciously
and
exactly
:
for
it
is
not
to
be
supposed
that
the
Apostles
themselves
did
it
,
but
some
others
.
And
this
hath
beene
the
ground
,
that
there
is
no
Church
of
God
,
but
generally
hath
had
;
and
usually
have
their
confessions
of
faith
,
the
summe
of
what
they
professe
in
their
doctrines
of
Religion
compiled
together
in
so
many
articles
,
as
their
wisedome
thought
meet
,
to
comprehend
the
most
necessaries
in
,
and
so
to
discharge
that
which
the
Apostle
injoynes
them
,
to
preserve
a
forme
of
sound
words
.
More
privatly
,
Private
writings
for
▪
it
hath
beene
the
care
of
men
,
(
and
a
commendable
care
)
according
to
this
rule
to
deliver
a
forme
of
sound
words
,
Vnlearned
in
Catechismes
.
both
to
unlearned
and
beginners
in
a
way
of
Catechisme
,
expressing
the
fundamentall
things
of
Religion
to
the
unlearned
;
and
in
a
systematicall
way
for
the
learned
proficients
,
Learned
in
a
Body
of
Divinity
.
to
compose
a
body
of
Divinity
,
in
as
narrow
a
compasse
of
substantiall
,
and
pithy
principles
,
from
the
top
,
to
the
bottome
as
they
could
.
This
hath
beene
the
care
of
all
the
Churches
publikely
and
privatly
,
they
have
discharged
their
fidelity
in
this
charge
;
by
their
faithfull
care
,
that
there
might
be
still
preserved
and
kept
in
the
Church
of
God
,
a
forme
of
sound
and
wholesome
words
:
And
it
hath
it
been
their
wisedome
to
doe
it
,
for
by
this
care
they
have
not
onely
built
up
the
godly
with
a
trowell
in
one
hand
as
it
were
,
and
withall
,
as
with
a
sword
did
cut
downe
,
and
stop
the
gap
by
which
heresies
would
creepe
in
:
and
it
hath
beene
their
praise
to
do
it
with
zeale
:
if
it
be
such
a
sacred
depositum
,
such
a
choise
jewell
,
they
are
not
(
at
least
)
to
be
blamed
that
Sacrifice
themselves
for
it
,
who
may
as
David
,
say
,
The
zeale
of
thy
house
hath
eaten
us
up
:
that
have
spent
themselves
in
defence
of
it
,
from
all
errors
,
and
heresies
what
soever
.
Reprehension
of
2.
But
then
secondly
,
this
may
be
a
just
reprehension
to
all
,
that
either
Perfidiousnesse
.
1.
Perfidiously
deale
with
the
truth
,
instead
of
taking
care
to
preserve
sound
truths
,
doe
sit
upon
their
desks
,
and
beat
their
heads
in
studying
,
how
they
may
cunningly
pervert
sound
and
wholsome
truths
;
and
how
they
may
bring
in
darke
errours
and
corruptions
to
poyson
the
people
of
God
,
instead
of
wholsome
and
sound
words
,
use
a
poisonous
language
:
This
reproves
their
perfidiousnes
:
they
are
far
from
this
:
or
,
2.
They
that
neglect
this
;
Negligence
.
any
that
have
bin
too
remisse
,
though
they
have
not
bin
perfidious
,
and
yet
even
in
this
cause
,
as
the
Lawyer
speakes
,
lata
negligentia
dolus
est
:
He
that
is
grossely
negligent
(
though
he
go
noe
further
)
I
say
he
that
is
grossely
negligent
,
it
argues
there
is
foule
play
;
when
he
is
so
negligent
,
that
he
winks
and
lets
all
corruptions
creepe
in
,
he
cannot
but
be
perfidious
:
He
that
is
negligent
is
iustly
reprovable
.
Folly
.
I
might
take
occasion
here
to
reprove
the
folly
and
simplicity
of
weake
Christians
and
ordinary
people
,
that
thinke
all
this
to
be
but
superfluous
care
and
doings
,
which
the
Apostle
sets
so
high
a
price
on
,
and
is
so
frequent
in
pressing
Timothy
to
have
a
care
of
.
3.
But
in
the
third
place
;
Exhortation
to
This
may
be
a
ground
of
exhortation
:
And
because
the
time
hath
prevented
me
,
I
shall
but
expresse
them
briefly
,
and
that
in
this
order
.
-
1.
Humbly
to
the
Church
.
-
2.
To
the
Ministry
.
-
3.
To
every
Christian
.
1.
First
,
I
might
humbly
suggest
here
to
the
Church
,
that
they
would
take
care
;
that
there
might
be
a
speciall
and
choyse
care
taken
,
The
Church
To
take
care
to
provide
a
forme
of
sound
and
wholesome
words
,
For
learners
.
not
onely
for
learners
in
generall
,
but
in
a
threefold
ranke
:
It
would
be
necessary
to
be
done
in
three
rankes
and
degrees
,
as
there
be
three
rankes
of
persons
:
which
is
not
mine
owne
,
but
the
Apostle
Iohns
distinction
,
which
I
noted
before
,
and
will
make
use
of
now
.
The
Apostle
Iohn
rankes
men
into
3
sorts
.
1
Iohn
2.
There
be
-
1.
Little
children
,
or
babes
.
-
2.
Young
men
:
3.
Fathers
.
And
according
to
these
for
institution
&
instruction
,
it
would
be
necessary
to
have
severall
distinct
formes
,
of
sound
words
for
all
these
.
Children
.
1.
For
the
institution
of
children
,
babes
,
beginners
in
Christ
,
the
first
Catechisme
of
the
lowest
forme
;
which
should
be
such
as
should
comprehend
onely
the
plaine
,
and
necessary
,
and
saving
truths
,
and
goe
no
further
,
but
forbeare
all
medling
with
the
knowledge
of
other
truths
.
It
is
enough
for
them
not
to
be
over
burthened
;
it
is
better
if
they
sucke
but
the
milke
that
will
nourish
them
to
eternall
life
,
they
being
capable
but
of
milke
,
and
being
but
babes
in
Christ
.
Youngmen
.
2.
There
must
be
another
platforme
more
full
and
large
,
(
for
men
will
not
be
alwaies
children
,
not
alwayes
babes
,
not
alwayes
fed
with
milke
;
they
will
in
time
be
young
men
,
and
they
must
have
stronger
meate
,
)
they
must
have
a
more
full
forme
,
and
patterne
,
comprehending
not
only
these
things
that
are
absolutely
,
and
immediately
necessary
to
salvation
,
but
such
as
have
a
kinde
of
connexion
with
those
that
are
necessary
;
such
as
are
neere
of
kinne
to
them
:
and
so
to
enlarge
the
bounds
and
pale
of
the
Catechisme
,
according
as
their
capacities
are
enlarged
.
3.
Men
grow
still
,
Fathers
.
and
they
are
not
at
a
standing
state
,
they
come
to
be
Fathers
,
there
is
a
rise
and
growth
:
young
men
may
get
strength
by
such
a
middle
Catechisme
,
that
comprehends
all
the
necessaries
,
and
something
more
then
that
which
is
absolutely
necessary
,
for
further
improvement
:
But
there
is
a
third
ranck
of
fathers
,
who
are
growne
to
the
greatest
perfection
,
that
ordinarily
Christians
may
grow
to
,
who
are
to
have
,
not
only
for
themselves
,
but
for
others
,
as
parents
to
convey
to
their
Children
and
Families
;
and
therefore
for
these
,
there
ought
to
be
a
fuller
and
a
compleater
form
,
that
may
have
a
compleatnesse
in
many
other
things
,
which
though
it
be
not
absolutely
necessary
for
the
second
ranck
,
or
this
(
absolutely
I
say
)
yet
it
is
very
profitable
and
usefull
in
this
third
degree
.
Now
as
there
should
bee
had
a
plat-forme
for
learners
in
these
three
rancks
;
so
there
should
be
a
plat-forme
for
teachers
,
for
Ministers
of
the
Word
:
If
there
were
such
a
full
and
compleat
forme
of
Divinity
,
as
comprehends
enough
for
Ministers
to
know
,
judiciously
and
soundly
,
and
soberly
composed
,
it
would
be
an
excellent
establishment
and
setling
of
all
men
in
the
right
way
;
it
would
exceedingly
advance
all
those
other
ends
(
which
I
mentioned
before
)
for
which
this
is
profitable
;
hereby
would
appeare
more
clearely
,
some
things
that
were
more
obscure
before
.
Caution
.
2.
Let
me
ad
this
Caution
,
which
is
,
that
this
had
need
to
be
done
,
Let
it
be
Choyce
.
1.
With
the
greatest
Choice
of
abilities
and
parts
;
the
most
grave
,
the
most
pious
,
the
most
judicious
had
need
to
be
employed
about
the
composure
of
this
forme
:
It
is
not
enough
for
every
private
man
to
contribute
his
owne
private
forme
,
but
it
must
bee
with
the
publike
judgement
,
and
currant
consent
of
the
most
ancient
,
and
of
best
worth
in
the
Church
of
God
,
and
thereby
it
will
(
as
it
should
)
bee
done
a
great
deale
more
usefull
,
and
substantiall
.
Close
.
2.
Every
one
must
keepe
close
to
the
patterne
and
language
of
the
Spirit
of
God
,
to
deliver
,
as
neere
as
possibly
he
may
,
those
things
that
are
to
be
converted
to
the
Church
of
God
,
according
to
the
language
of
the
spirit
of
God
,
that
nothing
may
be
delivered
but
the
Oracles
of
God
,
and
in
the
language
of
Gods
Oracles
.
Charitable
.
3.
That
there
should
be
no
peremptory
pressing
and
urging
of
everyone
to
all
the
particulars
:
It
is
enough
that
a
man
receive
the
Body
,
and
agree
&
professe
the
same
maine
body
of
truths
;
there
should
not
be
a
tyrannicall
pressing
every
man
to
hold
all
the
particulars
,
but
all
tendernesse
must
be
used
in
the
Church
as
by
a
mother
.
4.
Fourthly
that
these
things
what
ever
they
are
,
they
must
not
be
alwayes
of
a
perpetuall
tenour
;
Changeable
.
Though
they
should
not
be
lightly
changed
,
yet
they
should
not
be
unchangeable
,
but
there
should
be
roome
for
more
:
And
it
we●e
not
amisse
that
such
things
should
be
often
imprinted
,
and
at
every
reprinting
there
might
be
a
revising
of
it
,
by
the
most
learned
and
eminent
,
that
there
might
be
(
if
need
were
)
an
Epidosis
,
a
continuall
growth
and
encrease
of
light
,
as
indeed
there
is
:
for
to
instance
,
there
is
a
great
deale
more
light
in
these
times
,
then
there
was
an
hundred
yeares
agoe
,
at
the
beginning
,
at
the
dawning
of
the
day
of
reformation
:
And
therefore
what
ever
was
done
then
,
though
they
did
it
with
their
best
wits
and
abilities
,
yet
it
is
but
weake
in
comparison
of
those
times
:
Though
that
wee
be
but
children
to
them
,
yet
by
standing
upon
their
shoulders
wee
may
advance
and
further
our selves
to
see
further
then
they
;
And
see
in
proportion
time
after
time
,
these
should
be
a
labouring
to
make
it
more
accurate
,
cleare
,
and
perspicuous
;
and
to
correct
and
rectifie
some
of
them
that
may
swerve
and
did
slip
a
little
for
want
of
light
;
and
in
a
word
,
to
make
use
of
those
gifts
which
God
is
pleased
to
vouchsafe
to
communicate
to
his
Church
more
and
more
every
day
;
by
vertue
of
which
they
may
doe
more
then
others
that
have
gone
before
.
2.
And
in
the
second
place
(
to
passe
from
our
humble
exhortation
to
the
Church
)
for
Ministers
,
this
might
bee
an
exhortation
to
them
,
Ministers
to
that
as
they
should
take
care
of
all
other
parts
of
Divinity
,
so
they
should
take
care
of
this
,
to
ground
themselves
in
,
and
withall
,
communicate
to
others
,
a
forme
of
sound
and
wholesome
Words
:
not
words
only
,
but
wholesome
words
,
and
a
form
of
wholesome
words
,
to
load
the
people
through
the
maine
things
,
not
one
,
but
all
:
to
deliver
the
whole
truth
of
God
,
as
the
Apostle
speakes
,
though
in
somewhat
a
different
sence
.
Time
hath
prevented
me
:
in
a
word
therefore
,
there
be
three
wayes
of
ministeriall
exercise
,
(
as
I
humbly
conceive
)
which
might
be
most
advantagious
and
usefull
if
they
were
used
.
Expound
.
1.
The
first
thing
that
I
would
have
done
,
which
might
be
exceedingly
usefull
(
though
not
so
well
regarded
)
is
,
a
course
of
the
meere
and
bare
Exposition
of
Scripture
;
to
goe
through
a
whole
Chapter
,
or
some
part
of
it
,
and
so
to
explicate
it
,
and
deliver
the
full
summe
:
It
would
bee
wonderfull
profitable
and
necessary
,
to
acquaint
the
people
with
the
whole
Chapter
,
and
the
maine
scope
and
principall
things
that
are
in
it
,
and
goe
no
further
,
not
to
descend
into
every
particular
in
it
,
onely
by
this
interpretation
to
make
the
people
acquainted
with
the
Scripture
.
This
indeed
is
the
lowest
degree
.
2.
And
then
there
is
another
thing
which
I
would
have
them
to
doe
,
to
take
another
course
like
that
of
ours
,
viz.
Expectation
.
Dogmaticall
,
preaching
upon
severall
texts
,
and
severall
points
,
but
yet
so
as
these
severall
points
might
hold
connexion
,
to
be
made
up
in
a
body
of
Divinity
,
for
the
comprehension
of
all
things
necessary
to
be
knowne
(
which
we
now
intend
)
and
that
is
another
way
.
3.
But
then
there
comes
in
a
third
thing
,
Historicall
truths
.
as
the
first
should
comprehend
the
explanation
of
the
Scriptures
;
and
the
second
should
be
for
all
the
doctrinals
;
so
if
there
were
a
third
thing
added
,
which
is
a
course
to
comprehend
all
the
exemplary
historicall
parts
of
the
Scripture
,
part
by
part
,
treating
in
them
not
of
every
particular
part
of
the
Text
,
but
of
the
most
remarkable
examples
in
them
:
As
,
how
God
hath
governed
and
preserved
by
his
providence
the
Church
in
all
ages
from
the
very
beginning
of
the
world
till
the
flood
,
and
from
that
till
the
promulgation
of
the
Law
;
and
from
that
till
the
building
of
the
Temple
;
and
so
till
the
Nativity
of
Christ
:
and
so
carrying
all
along
,
this
would
be
an
admirable
thing
to
strengthen
religion
,
by
seeing
how
God
in
all
ages
hath
managed
his
Church
;
how
he
hath
gone
along
with
it
,
and
supported
his
truth
,
and
shewed
his
goodnes
and
mercy
in
a
sweet
and
gracious
way
:
and
so
in
all
the
Scripture
to
marke
out
all
the
singular
passages
and
examples
of
Gods
providence
.
These
would
be
best
altogether
,
although
every
one
of
them
be
good
in
particular
.
3.
To
all
private
Christians
:
this
may
force
them
to
their
duty
;
the
exhortation
that
I
should
presse
on
them
,
should
bee
in
a
word
,
that
,
Private
Christians
.
1.
They
would
not
thinke
this
to
be
a
thing
out
of
their
spheare
and
walke
,
and
therefore
that
they
would
labour
,
and
aime
not
onely
to
have
some
scramblings
and
scrapings
,
Force
to
duty
.
some
broken
ends
of
knowledge
;
to
harp
upon
this
point
,
and
that
point
;
But
to
labour
and
strive
to
come
to
the
knowledg
of
a
form
of
sound
and
wholsome
words
,
to
the
whole
body
and
frame
of
Divinity
(
at
least
)
according
to
their
capacities
,
every
one
according
to
their
form
:
If
he
be
a
child
in
yeeres
,
and
apprehension
to
have
the
lowest
kind
,
labour
to
come
to
the
lowest
form
:
and
so
for
yong
men
,
and
fathers
to
carry
it
along
through
all
degrees
:
So
that
let
no
Christian
thinke
this
without
the
compasse
of
his
duty
,
or
unprofitable
for
him
,
for
he
shall
gaine
by
it
aboundance
of
benefit
and
profit
:
He
may
gaine
all
the
benefit
I
mentioned
before
;
It
will
help
his
understanding
,
and
his
memory
;
and
his
performance
of
duty
,
make
him
receive
more
profit
by
others
,
and
make
him
more
profitable
unto
others
,
it
will
every
way
advantage
him
:
Fear
no
difficulty
.
2.
And
let
no
man
thinke
that
there
is
an
impossibility
in
it
for
him
,
and
that
it
is
only
for
the
learned
;
for
besides
that
ordinary
blessing
that
God
hath
vouchsafed
us
in
letting
us
have
the
Gospel
;
he
hath
vouchsafed
more
extraordinary
wayes
of
knowledg
in
our
times
,
than
in
any
other
:
As
it
is
with
trees
,
they
are
sometime
so
laden
with
fruit
,
that
they
doe
even
bow
downe
to
the
ground
againe
,
so
as
that
a
child
may
gather
from
them
:
God
hath
so
filled
this
age
with
knowledge
,
and
so
plentifully
vouchsafed
it
,
that
it
bowes
downe
,
that
it
offers
it selfe
to
us
,
and
that
so
familiarly
and
facily
,
that
none
of
ordinary
capacity
(
it
being
in
our
owne
language
and
tongue
)
but
may
attaine
unto
it
,
even
children
:
and
withall
the
difficulty
will
be
taken
off
,
if
we
consider
,
that
it
is
not
required
in
the
highest
degree
,
but
according
to
the
degree
and
capacity
of
every
one
;
God
doth
not
require
the
highest
forme
of
those
that
are
of
the
lowest
;
but
onely
the
highest
of
the
high
,
and
the
low
of
the
low
capacity
:
And
there
is
no
Christian
,
but
in
some
form
or
other
,
at
least
,
is
capable
of
it
:
It
were
worth
the
while
therefore
to
set
our selves
about
it
,
to
labour
to
attain
the
summe
of
divine
truths
,
and
to
carry
it
as
a
rich
treasure
about
us
;
to
make
us
exquisite
for
every
practise
and
discourse
.
SER.
III
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
2
TIMOTHY
1.13
,
14.
Hold
fast
the
form
of
sound
words
,
which
thou
hast
heard
of
me
,
in
faith
and
love
which
is
in
Christ
Jesus
.
That
good
thing
which
was
committed
to
thee
,
keep
,
by
the
holy
Ghost
which
dwelleth
in
us
.
WEe
observed
out
of
these
words
,
one
main
point
,
viz.
It
is
a
matter
of
high
concernment
for
all
to
have
,
and
to
keep
cautiously
,
as
a
sacred
depositum
,
as
a
rich
treasure
,
a
form
of
sound
and
wholsome
words
in
Divine
,
and
fundamentall
truths
especially
.
We
have
dispatched
the
explication
,
and
confirmation
,
and
application
.
There
remaines
nothing
now
,
but
that
which
I
promised
to
discharge
;
viz.
to
acquaint
you
according
to
this
rule
,
and
my
present
scope
,
(
it
being
my
purpose
to
enter
on
a
form
of
sound
and
wholsome
words
,
even
to
comprehend
the
whole
body
of
Divinity
,
at
least
the
substantiall
and
maine
truths
,
that
are
necessary
to
be
known
and
beleeved
to
salvation
:
but
)
before
I
enter
into
any
particulars
,
which
will
be
severall
and
many
,
I
will
give
you
at
first
a
prospect
of
all
▪
a
generall
delineation
of
the
whole
compasse
and
course
,
which
if
God
permit
life
,
and
liberty
,
I
intend
to
go
through
:
I
was
at
a
stay
a
long
while
with
my self
whether
I
should
do
it
or
no
,
their
seeming
no
beauty
or
profitablenesse
in
a
meer
beholding
of
a
bare
Skeleton
,
a
naked
anatomy
of
the
summe
of
Religion
:
But
I
consider
with
my selfe
that
we
spend
many
houres
,
houres
after
houres
,
week
after
week
here
in
Gods
house
,
and
if
we
do
spend
this
houre
in
this
way
,
it
will
be
opere
pretium
worth
the
while
,
Premise
.
as
I
conceive
for
many
respects
which
I
will
not
now
enter
into
but
leave
to
the
consideration
of
others
,
and
therefore
as
I
promised
to
doe
it
,
Generalls
so
I
now
intend
it
.
I
will
only
premise
those
two
things
.
1.
I
do
not
undertake
,
Nothing
.
nor
you
must
not
expect
that
I
should
presume
to
deliver
any
thing
that
will
be
absolutely
perfect
,
Perfect
.
or
that
I
will
warrant
perfect
;
For
matter
.
there
being
many
done
in
this
nature
of
this
kind
already
;
and
the
Church
of
God
having
aboundance
of
help
and
furtherance
this
way
;
&
quot
capita
,
tot
sententiae
,
so
many
men
,
so
many
minds
,
and
so
many
formes
:
There
be
some
different
rankes
of
men
,
their
being
some
leading
men
,
and
some
followers
:
As
in
a
flock
there
is
a
Ramme
,
or
a
Weather
,
that
is
as
it
were
a
leader
among
the
rest
:
some
are
leading
,
and
some
are
following
men
;
and
there
is
scarce
any
man
that
hath
any
parts
,
(
though
not
to
be
a
leader
,
yet
not
to
be
a
follower
:
a
meer
follower
)
but
will
digest
his
owne
forme
,
and
cast
it
in
his
owne
mould
,
and
go
his
owne
way
:
but
I
conceive
there
is
no
offence
in
regard
of
the
thing
,
for
any
or
every
one
to
contribute
what
he
hath
in
him
to
the
publike
good
;
and
use
his
owne
course
,
according
to
his
proportion
,
though
there
may
be
difference
in
the
forms
,
and
particulars
,
where
there
is
a
consentaneous
agreement
in
the
substance
and
maine
:
this
I
premise
in
generall
.
2.
But
more
particularly
conserning
that
forme
I
intend
now
to
speak
of
,
Or
Method
.
I
shall
desire
to
acquaint
you
thus
much
.
1.
It
is
a
frame
that
I
digested
many
years
agoe
.
The
truth
is
,
when
I
first
entred
on
the
service
of
God
in
the
course
of
the
Ministery
,
it
was
one
of
the
first
things
that
I
did
bethink
my self
on
,
such
a
frame
:
and
had
digested
and
ordered
for
substance
according
to
that
,
which
I
intend
now
to
present
,
I
thought
to
have
undertaken
it
from
time
to
time
,
but
some
passages
of
Gods
Providence
hindered
me
.
And
my
intention
was
then
,
and
is
now
to
propound
it
,
But
in
away
.
Prudentially
.
not
in
a
way
of
artificiall
method
accurately
;
but
rather
in
a
prudentiall
way
,
such
as
may
be
more
beneficiall
for
use
,
though
not
so
accurate
for
art
:
For
I
consider
with
my selfe
,
that
the
greatest
part
of
men
whom
I
have
to
deale
withall
in
the
tractation
of
it
,
are
vulgar
people
,
which
are
not
such
as
are
capable
of
a
most
accurate
form
:
nor
cannot
discern
of
it
,
neither
wil
it
suit
with
them
:
For
this
is
the
difference
between
an
artifitiall
method
,
and
a
prudentiall
method
;
between
a
method
of
art
,
and
a
method
of
prudence
,
as
the
Masters
of
Logick
speak
in
this
case
.
An
artificiall
method
propounds
all
homogenialls
,
nothing
but
that
which
is
directly
belonging
to
that
art
,
or
Doctrine
that
is
delivered
,
and
that
intrinsecally
and
substantially
to
make
it
up
:
it
propounds
nothing
but
such
;
admits
of
no
hetterogenialls
,
nothing
but
that
which
is
within
the
compasse
of
that
doctrine
:
it
cuts
of
all
others
,
and
withall
keeps
a
down
right
order
,
a
down
right
method
,
handling
the
most
generall
things
first
,
and
the
most
speciall
things
after
,
by
a
straight
line
,
cutting
(
as
it
were
)
by
a
threed
.
Now
this
I
see
might
not
altogether
be
so
profitable
,
and
so
usefull
(
at
least
)
for
ordinary
people
,
who
are
not
capable
of
it
,
not
being
able
to
judge
of
hetterogenialls
and
homogenialls
,
neither
knowing
indeed
what
is
form
,
or
what
not
.
And
therefore
I
choose
rather
to
goe
in
a
prudentiall
way
:
for
I
will
not
decline
many
hetterogenialls
,
though
I
will
not
mention
many
,
(
because
for
mine
owne
part
I
do
not
think
,
that
they
belong
so
properly
to
Divinity
or
Theology
in
a
rigged
consideration
)
but
such
as
are
usefull
for
Christians
to
know
(
though
they
bee
not
so
artificiall
)
and
onely
those
,
though
I
say
they
make
not
so
much
for
method
and
art
,
for
I
have
not
such
a
desire
to
keep
so
curiously
to
a
perfect
method
;
all
that
I
shall
aime
at
▪
is
,
to
propound
things
both
for
the
substance
of
them
,
in
the
particulars
contained
under
them
;
and
for
the
method
of
the
things
,
in
such
a
usefull
way
as
Christian
prudence
shall
acknowledge
to
be
so
,
and
such
as
may
be
profitable
for
the
Church
of
God
.
2.
I
shall
adde
but
another
thing
,
which
I
desire
to
give
an
account
of
;
I
shall
propound
it
in
such
a
way
,
as
may
be
accommodable
to
all
those
severall
rankes
,
or
formes
,
whether
of
teachers
,
or
learners
:
that
I
mentioned
before
,
so
that
it
may
be
either
briefly
contracted
into
a
narrow
compasse
for
children
and
beginners
,
who
have
but
narrow
capacities
:
or
a
little
larger
for
young
men
:
or
more
fully
and
compleatly
for
Fathers
:
as
occasion
shall
serve
:
I
shall
goe
in
a
middle
methodicall
way
;
in
such
a
way
,
as
may
best
agree
to
any
of
these
formes
.
3.
Lastly
,
this
is
all
I
will
say
concerning
it
,
and
all
that
I
will
premise
concerning
it
,
(
though
I
can
say
no
great
matter
)
to
recommend
the
form
that
I
shall
propound
;
and
have
no
intention
nor
thought
to
presse
it
on
any
man
,
but
let
every
man
doe
according
to
the
nature
of
their
apprehension
in
the
degree
of
their
education
wherein
they
have
been
nourtered
,
and
to
which
they
have
beene
brought
up
already
.
I
will
only
give
this
generall
rule
,
Any
forme
is
Tolerable
,
though
Indifferent
.
any
forme
is
better
than
no
forme
:
any
tolerable
forme
,
though
indifferent
,
or
defective
in
some
materials
,
and
in
a
methodicall
way
,
yet
if
it
keepe
close
to
any
tolerable
forme
,
it
is
better
than
no
forme
,
and
it
may
serve
him
in
many
things
usefully
,
though
not
altogether
so
well
as
if
it
were
better
:
this
is
Different
.
This
I
will
say
concerning
my
owne
in
humility
,
that
whosoever
considers
it
with
judgement
,
shall
finde
thus
much
,
Comprehensive
.
that
it
is
more
comprehensive
(
as
far
as
I
know
)
than
ever
any
yet
that
hath
beene
presented
;
though
I
have
seene
and
perused
a
great
many
,
and
that
of
the
best
note
and
worth
that
as
yet
the
Church
of
God
hath
extent
:
and
I
conceive
,
if
they
doe
view
,
and
consider
,
and
take
measure
of
the
compasse
of
it
,
will
finde
that
it
containes
more
than
any
.
I
will
instance
only
in
one
observation
that
may
give
some
light
to
this
:
I
have
alwayes
apprehended
that
it
is
a
very
good
way
(
though
it
bee
somewhat
defective
among
the
Protestant
Writers
,
who
have
not
comprehended
divers
of
those
things
of
the
Schoolmen
that
were
great
searchers
in
Divinity
,
however
their
faults
and
failings
were
,
and
however
they
were
in
the
blindest
and
darkest
times
;
and
therefore
I
have
nothing
to
say
for
the
magnifying
or
justifying
of
them
:
yet
I
desire
to
goe
in
a
middle
temper
,
which
may
not
only
comprehend
those
things
which
ordinarily
we
know
,
but
take
in
likewise
those
things
of
the
Schooles
,
(
Scholasticall
things
which
are
of
use
)
which
I
say
I
have
ever
apprehended
would
be
a
very
good
way
,
and
of
very
much
use
and
purpose
:
Now
you
shall
finde
that
all
the
doctrines
belonging
either
to
speculative
Divinity
,
and
to
searching
Divinity
in
the
Schooles
,
or
else
to
practise
Divinity
;
I
say
you
shall
finde
more
of
them
as
I
conceive
in
this
platform
,
that
I
shall
now
suggest
,
than
in
any
that
I
yet
saw
:
to
which
premising
only
one
thing
more
,
I
shall
come
.
I
premise
therefore
,
and
I
hope
that
no
man
will
expect
or
thinke
that
I
presume
I
shall
prosecute
it
,
but
only
I
desire
to
discharge
my
duty
according
to
that
measure
of
strength
and
life
that
the
Lord
shall
vouchsafe
me
:
which
makes
me
doe
that
I
now
intend
,
viz.
to
give
you
a
briefe
delineation
of
all
.
But
I
desire
you
not
to
expect
that
this
can
bee
done
with
any
mixture
of
pleasure
,
Not
pleasant
,
or
that
it
will
be
over
easie
or
over
facile
to
apprehend
;
only
I
shall
now
run
briefly
thorow
the
whole
:
as
if
a
man
should
present
you
with
the
Scelleton
or
body
of
a
man
,
without
either
skin
or
flesh
,
there
is
no
beauty
or
pleasantnesse
in
such
a
sight
,
yet
there
are
all
the
substantials
whereof
the
body
is
made
,
there
are
the
bones
that
are
the
very
upholders
of
the
fabricke
of
the
body
:
or
as
it
was
in
the
case
of
Ezekiels
vision
,
when
he
was
carried
into
a
field
,
where
there
was
nothing
but
dry
bones
,
there
was
no
beauty
in
that
sight
:
but
the
beauty
was
afterward
,
when
those
bones
began
to
stir
and
move
,
and
came
every
one
to
their
place
,
and
did
close
up
with
the
flesh
,
and
the
spirit
of
life
came
on
them
,
then
it
was
a
beautifull
sight
.
So
now
here
,
in
the
meere
naked
demonstration
of
the
thing
,
you
must
not
looke
(
neither
indeed
is
it
propounded
with
that
apprehension
)
that
it
should
be
very
delightfull
,
or
that
there
should
be
any
thing
in
it
to
move
that
way
:
but
rather
meerly
for
the
profit
of
it
:
because
it
may
be
a
good
guide
for
the
comprehending
,
and
going
on
with
through
all
.
As
if
a
man
be
in
a
journey
,
and
hath
his
compasse
with
him
,
by
which
he
may
know
where
he
is
;
it
is
but
only
for
profit
,
and
therefore
I
hope
men
will
beare
with
that
,
dispense
with
the
other
,
viz.
pleasantnesse
:
though
it
seeme
but
rough
to
propound
meerly
naked
bones
,
without
any
beauty
or
comelinesse
.
Now
briefly
to
present
the
frame
that
I
am
to
goe
through
.
I
told
you
that
long
agoe
I
made
the
frame
,
and
then
I
intended
to
make
the
frame
so
,
to
order
it
so
,
as
to
bring
it
within
the
compasse
of
fifty
two
heads
,
that
is
one
for
every
Lords
day
in
the
yeare
:
or
if
a
man
would
make
briefer
dispatch
of
it
,
hee
might
take
two
or
foure
heads
at
a
time
,
and
so
goe
through
the
whole
in
lesse
time
.
I
shall
propound
it
the
same
way
.
There
be
but
two
things
by
which
I
shall
make
the
division
of
the
modell
or
frame
.
Frontispice
.
1.
There
is
first
of
all
a
frontispice
,
or
porch
:
and
,
Secondly
,
there
is
the
fabricke
it selfe
,
the
whole
pile
and
edifice
.
There
be
foure
things
which
I
desire
to
propound
in
the
very
porch
and
frontispice
,
in
the
entrance
into
all
the
matters
of
Religion
,
and
things
to
be
knowne
;
because
they
are
of
generall
importance
and
use
,
as
being
the
very
first
and
most
sensible
inquiries
that
will
bee
made
in
the
entry
into
this
profession
.
The
two
former
of
them
lay
downe
to
us
the
marke
that
we
should
aime
at
:
The
two
latter
,
the
line
or
rule
by
which
we
must
levell
at
that
marke
.
Happinesse
.
1.
The
first
inquiry
will
be
concerning
happinesse
,
which
is
the
very
end
and
scope
to
which
all
that
we
are
taught
in
the
matters
of
Divinity
,
even
all
the
whole
scope
of
Divinity
tends
:
that
whereas
there
be
severall
arts
and
vocations
in
the
world
▪
for
the
maintenance
of
this
temporall
life
;
Divinity
is
that
art
which
directs
us
in
the
way
to
get
and
attaine
eternall
life
,
and
to
the
true
happinesse
of
a
man
:
all
the
lines
of
Divinity
meet
in
that
center
,
and
nothing
is
taught
but
for
that
:
and
therefore
this
will
be
the
first
inquiry
,
wherein
the
true
happinesse
of
a
man
lyes
:
And
to
omit
the
particulars
that
will
be
in
that
,
the
resolution
and
upshot
of
that
inquiry
will
come
to
this
,
(
which
will
draw
in
the
second
)
that
2.
However
mens
thoughts
wander
about
their
happinesse
,
yet
all
the
world
cannot
effect
it
;
neither
the
quintessence
of
any
,
nor
the
concurrence
of
all
these
worldly
things
,
can
make
a
man
a
happy
man
:
the
only
happinesse
that
is
true
and
reall
,
is
only
in
our
conjunction
with
God
:
which
is
attainable
only
by
our
knowing
,
worshipping
,
and
serving
of
God
according
to
the
true
religion
;
which
is
the
upshot
of
this
first
inquirie
,
and
leads
to
the
second
generall
thing
in
the
porch
And
that
is
the
true
Religion
:
True
Religion
.
the
first
inquirie
is
of
the
true
happinesse
,
the
second
is
of
the
true
religion
.
But
now
there
be
many
Religions
in
the
world
,
I
will
briefly
name
them
.
There
is
the
heathen
religion
,
which
doth
not
acknowledge
the
true
God
,
but
worship
a
false
god
.
There
is
the
Iewish
religion
,
which
acknowledgeth
the
true
God
,
(
and
therefore
differs
from
the
heathen
)
but
doth
not
acknowledge
him
in
Christ
.
There
is
the
Mahumetane
religion
,
which
acknowledgeth
the
true
God
,
and
acknowledgeth
Christ
too
,
but
doth
not
acknowledge
Christ
as
the
Messias
and
Saviour
,
but
subordinate
to
their
Mahumet
,
and
therefore
false
in
that
.
And
lastly
,
there
is
the
Christian
Religion
;
and
so
the
upshot
of
all
,
is
,
there
is
no
other
religion
true
,
but
the
Christian
religion
which
is
professed
in
the
true
Church
of
God
:
3.
And
that
leads
mee
to
the
third
thing
in
the
inquiry
.
The
first
was
,
wherein
lyeth
true
happinesse
;
the
next
,
what
is
the
true
religion
which
will
lead
to
this
happinesse
;
and
because
that
is
said
to
be
in
the
Church
of
God
,
therefore
the
next
inquiry
will
be
,
which
is
the
true
Church
of
God
.
True
Church
.
There
be
many
pretenders
to
the
true
Church
,
there
is
a
Greeke
Church
,
a
great
and
large
Church
,
that
professeth
the
doctrine
of
Christ
:
there
is
the
Romane
Church
,
that
professeth
Christ
:
there
be
many
other
by-slips
of
Christians
,
as
Anabaptists
,
Separatists
,
and
all
kindes
of
sects
and
schismes
,
which
all
professe
Christ
.
But
it
is
none
of
these
,
not
the
Greeke
Church
,
nor
the
Romane
Church
,
nor
any
other
sect
;
but
there
is
a
Church
of
the
Protestants
,
consisting
of
Lutherans
and
Calvinists
,
and
this
will
bee
the
upshot
of
the
inquiry
,
that
the
Church
of
God
which
are
either
Lutherans
or
Calvinists
,
(
though
different
in
some
opinions
,
yet
)
both
of
them
are
within
the
compasse
of
that
which
is
to
bee
acknowledged
the
true
Church
of
God
:
and
the
issue
of
this
inquiry
will
be
,
How
wee
may
understand
and
come
to
descerne
which
is
the
true
Church
:
and
the
answer
is
,
by
their
adherence
to
the
Scriptures
:
4.
Which
is
the
fourth
head
in
the
inquirie
.
After
the
inquiry
of
the
true
happinesse
,
wherein
it
lyeth
;
of
the
true
Religion
that
will
lead
us
to
that
happinesse
;
of
the
true
Church
wherein
we
shall
finde
that
Religion
:
we
must
inquire
of
that
which
must
be
the
rule
of
all
,
which
is
the
Word
of
God
,
the
Scriptures
,
Scriptures
.
that
shall
be
the
fourth
.
These
are
such
generall
,
and
such
sensible
inquiries
,
that
I
did
thinke
good
in
a
prudentiall
way
,
as
I
said
,
to
place
them
in
the
frontispice
.
The
two
former
shew
the
marke
wee
must
ayme
at
,
viz.
the
true
happinesse
,
and
the
true
religion
.
The
two
latter
shew
the
line
by
which
we
should
levell
,
viz.
the
Churches
steps
in
some
measure
,
but
absolutely
the
oracles
of
the
Scripture
,
the
Word
of
God
,
which
must
be
the
measure
of
all
things
which
are
to
be
done
or
knowne
in
the
whole
compasse
of
Divinity
.
2.
To
come
now
from
the
frontispice
and
porch
,
to
the
building
it selfe
,
Edifice
.
to
the
fabricke
of
the
whole
body
of
Divinity
,
I
shall
only
present
it
in
the
nature
of
a
building
,
because
I
have
mentioned
the
metaphor
▪
yet
I
will
not
keepe
close
to
it
,
because
I
will
not
spend
time
to
be
curious
in
words
.
The
building
I
shall
present
,
consists
of
two
stories
,
and
no
more
;
and
in
either
of
those
two
stories
,
two
roomes
.
I
will
mention
no
more
.
In
the
first
story
briefly
I
shall
comprehend
all
the
things
that
are
to
be
knowne
and
beleeved
in
the
course
of
Divinity
.
In
the
second
story
all
things
that
are
to
be
done
and
practised
.
For
all
things
in
Divinity
are
either
matters
of
faith
,
or
matters
of
life
.
This
is
the
generall
therefore
of
the
two
stories
.
Matters
of
faith
being
as
it
were
the
lowest
story
,
and
matters
of
life
being
the
superstructure
on
it
:
and
either
of
these
have
two
severall
roomes
.
Things
to
be
knowne
and
beleeved
There
be
generall
things
to
be
knowne
and
beleeved
concerning
-
God
,
and
-
Man
.
And
there
be
some
things
more
particular
in
regard
of
some
particular
relations
;
and
so
likewise
there
be
in
the
other
.
Concerning
God
.
But
first
for
the
former
;
things
to
be
known
and
be
learned
by
a
Christian
concerning
God
and
man
:
I
propound
them
either
-
More
generall
,
or
,
-
More
speciall
,
according
to
some
speciall
relations
.
In
the
generall
,
first
concerning
God
:
there
be
two
things
which
I
shall
propound
,
and
either
of
them
will
have
a
double
title
,
upon
which
I
will
make
the
second
foure
,
for
foure
were
in
the
porch
.
Concerning
the
nature
of
God
,
and
thereon
two
heads
or
titles
.
His
nature
,
1.
All
those
things
that
are
to
bee
knowne
concerning
the
unity
of
the
essence
,
Unity
of
essence
,
that
is
the
one
God
,
and
his
glorious
attributes
.
2.
And
all
those
things
that
are
to
be
known
concerning
the
Trinity
of
the
persons
,
Trinity
of
persons
.
in
that
unspeakable
mystery
of
the
glorious
Trinity
.
2.
And
in
the
second
place
,
besides
the
nature
of
God
,
there
are
to
bee
considered
the
workes
of
God
:
Works
of
God
,
in
which
I
shall
propound
both
the
kinds
and
the
species
of
the
operations
of
God
,
Kindes
and
species
of
them
and
the
speciall
objects
or
effects
of
those
operations
.
The
species
or
kindes
of
the
workes
of
God
that
are
to
be
knowne
by
a
Christian
,
for
the
comprehension
of
what
is
necessary
to
bee
knowne
in
Divinity
,
and
taught
by
a
Minister
,
may
be
expressed
thus
.
There
be
two
great
workes
:
his
workes
of
-
Creation
,
Creation
.
and
of
-
Providence
.
Providence
.
And
there
is
the
principall
objects
or
effects
of
those
operations
,
Objects
of
them
.
take
them
which
way
you
will
.
There
is
in
generall
,
Reasonable
creature
.
the
reasonable
creature
which
is
capable
of
happinesse
,
and
which
is
to
be
guided
by
a
rule
to
the
attaining
of
happinesse
.
And
there
is
the
animall
.
And
so
there
will
be
two
titles
concerning
Angels
,
both
-
Good
,
Angels
,
-
Good
,
-
Bad.
and
-
Bad.
Man
.
And
concerning
Man
;
wherein
the
principall
thing
will
bee
to
speake
some
thing
of
those
things
that
are
of
generall
necessity
in
Divinity
,
the
most
necessary
of
all
others
,
viz.
the
immortality
of
the
soule
,
Immortality
of
soule
,
Conscience
.
and
the
Conscience
of
man
,
which
is
as
a
judge
,
and
to
which
a
man
must
give
account
of
all
he
doth
.
Having
laid
this
concerning
God
,
his
nature
,
and
his
workes
of
creation
and
providence
,
and
the
speciall
objects
of
those
workes
,
Angels
and
Men
,
we
will
come
to
follow
all
the
rest
concerning
man
:
for
Divinity
is
the
rule
of
guiding
man
to
his
happinesse
,
and
therefore
we
must
goe
along
with
it
.
Concerning
man
,
there
are
two
things
that
are
fundamentally
to
be
considered
or
premised
:
And
two
things
formally
to
be
considered
.
Things
fundamentally
premised
.
There
be
two
things
fundamentally
to
bee
premised
.
First
,
(
which
will
bee
the
next
head
)
concerning
the
covenant
betweene
God
and
man
;
Covenant
.
and
the
seales
of
this
covenant
in
a
general
way
,
Seales
of
them
though
there
be
a
particular
place
for
the
particular
:
for
this
will
be
the
foundation
of
all
that
I
can
give
towards
happinesse
for
the
attaining
of
it
;
it
depends
upon
the
covenant
made
by
God
with
man
:
and
so
that
will
be
the
first
fundamentall
thing
,
the
covenant
made
betweene
God
and
man
.
The
second
will
be
the
law
that
God
imposeth
on
man
,
to
regulate
him
in
his
course
,
Law
.
with
all
the
sanctions
of
promises
and
threatnings
.
Sanctions
.
And
then
there
bee
two
things
formally
to
be
considered
,
Things
formally
considered
.
(
this
being
fundamentally
premised
)
which
will
make
up
foure
heads
more
.
Formally
there
are
to
be
considered
the
principles
of
humane
actions
,
Principles
of
human
actions
.
which
actions
are
the
way
and
steps
to
eternall
life
.
Now
there
be
two
principles
very
considerable
.
The
one
without
us
,
and
from
God
,
viz.
Grace
of
God·
the
grace
of
God
;
and
here
we
shall
see
how
far
that
is
necessary
,
and
the
nature
of
it
;
but
I
will
not
enter
into
particulars
,
but
onely
now
point
out
things
.
And
then
there
is
another
principle
of
action
,
and
that
is
within
us
,
viz.
our
owne
free
will
,
Our
free
will
.
and
there
we
shall
see
how
much
we
have
of
that
,
and
the
nature
of
it
,
and
of
all
humane
actions
and
habits
in
a
generality
.
These
are
the
principles
of
action
,
grace
and
free
will
:
the
nature
of
which
,
and
the
truth
of
which
are
to
bee
cleared
in
the
application
of
these
heads
.
These
are
the
principles
and
the
roots
.
The
fruits
that
grow
from
these
,
But
then
the
fruits
that
grow
from
these
,
are
,
On
the
one
side
,
on
the
better
hand
,
when
mens
wills
are
assisted
by
grace
,
Good
workes
.
good
workes
;
where
we
will
take
a
briefe
consideration
of
vertues
too
,
which
are
the
root
of
good
works
,
the
habits
and
dispositions
.
Sins
,
or
evill
workes
.
And
secondly
,
sinnes
,
or
evill
workes
,
with
all
the
penalty
and
punishments
that
belong
to
them
,
where
also
concerning
vices
,
to
which
we
are
inclineable
.
These
are
the
things
that
are
generally
to
be
knowne
and
beleeved
concerning
God
and
man
.
There
bee
some
things
in
particular
,
and
I
shall
be
very
briefe
in
them
.
Things
particularly
to
be
knowne
concerning
God
and
man
,
The
things
that
are
particularly
to
bee
knowne
concerning
GOD
and
Man
,
are
either
,
1.
In
regard
first
of
all
of
the
different
states
and
conditions
of
men
,
that
they
either
are
,
or
have
,
or
shall
be
in
.
2.
In
regard
secondly
of
the
acts
of
God
in
perfecting
mans
salvation
.
In
regard
of
the
different
states
of
men
,
1.
In
regard
of
the
different
states
or
conditions
of
man
first
.
Now
they
may
be
different
two
wayes
;
all
that
I
shall
speake
of
them
shall
bee
this
.
They
may
be
either
-
Substantially
different
,
or
,
-
Circumstantially
different
.
The
two
former
estates
differ
in
the
covenant
,
the
covenant
is
not
the
same
.
The
latter
two
agree
in
the
substance
of
the
covenant
,
Substantially
different
.
but
differ
only
in
the
forme
of
administration
:
and
so
these
will
bee
the
foure
heads
.
1.
The
state
of
innocency
by
creation
,
State
of
innocency
.
with
the
first
covenant
of
the
law
and
workes
,
which
would
then
bring
us
to
heaven
.
2.
And
the
state
of
the
fall
,
Of
the
fall
.
where
we
consider
the
covenant
of
grace
.
These
are
substantially
different
in
the
substance
of
the
covenant
.
Circumstantially
different
,
But
the
two
other
states
are
but
circumstantially
different
,
differing
in
the
administration
of
the
covenant
,
yet
all
belonging
to
the
state
of
grace
.
The
administration
under
the
Old
Testament
.
State
of
grace
,
Under
the
old
Testament
,
Under
the
new
.
And
the
administration
under
the
New
Testament
.
But
then
besides
the
divers
states
of
man
,
the
second
things
to
bee
knowne
and
beleeved
in
this
particular
,
are
the
severall
acts
of
God
,
Severall
acts
of
God
.
Perfecting
our
salvation
.
(
give
me
leave
to
make
use
of
words
,
because
I
have
not
so
fit
at
hand
)
those
degrees
by
which
God
,
Doth
adduce
a
man
to
the
state
of
grace
,
and
having
done
so
,
From
the
state
of
sin
to
grace
by
acts
by
which
he
Doth
afterwards
perduce
a
man
from
the
state
of
grace
to
glory
.
And
in
either
of
these
there
be
two
heads
,
or
titles
,
which
make
up
foure
more
,
whereof
there
are
Fundamentall
:
by
purpose
.
Two
fundamentall
things
,
which
are
the
roots
and
foundation
of
all
.
Predestination
First
of
all
Gods
eternall
predestination
and
reprobation
,
Reprobation
,
and
those
things
that
belong
to
it
.
The
second
fundamentall
thing
is
the
worke
of
redemption
by
Christ
:
Redemption
.
where
will
be
touched
the
incarnation
,
and
all
things
that
belong
to
that
.
These
are
the
fundamentall
things
towards
the
bringing
of
us
to
the
state
of
grace
:
there
must
be
a
purpose
in
God
to
bring
us
to
it
,
and
a
price
:
By
purchase
,
and
so
our
two
heads
are
election
and
redemption
.
Formall
,
But
then
there
be
two
things
in
which
it
formally
consists
,
as
the
means
wherby
it
is
brought
about
.
Vocation
effectuall
.
First
,
the
act
of
vocation
:
by
which
God
calls
a
man
,
and
settles
a
man
in
the
state
of
grace
.
Iustification
actuall
,
The
second
is
justification
,
which
is
the
very
formality
of
the
state
of
grace
,
in
that
league
betweene
God
and
man
,
when
he
cals
him
home
to
himselfe
.
And
these
are
the
degrees
by
which
we
are
brought
to
the
state
of
grace
;
but
being
there
,
There
be
other
degrees
,
by
which
God
doth
carry
us
to
the
perfection
of
grace
,
From
grace
to
glory
as
well
as
to
the
state
of
grace
:
as
,
Partly
in
the
continuation
of
the
grace
of
God
,
Incoate
.
which
continuation
is
in
two
heads
.
First
,
the
worke
of
sanctification
,
Sanctification
priviledges
.
wherein
I
shall
comprehend
all
the
privileges
of
a
Christian
,
that
beleeve
in
God
and
Christ
.
And
secondly
,
the
worke
of
gubernation
:
Gubernation
exercises
.
as
the
spirituall
sanctification
,
so
the
temporall
gubernation
:
wherein
I
will
comprehend
all
the
exercises
of
a
Christian
(
not
only
all
his
privileges
,
but
)
how
God
leads
him
in
a
way
of
exercise
;
and
although
it
vary
from
the
ordinary
course
of
Divinity
,
yet
I
conceive
that
it
is
very
necessary
to
be
considered
.
Now
these
doe
continue
the
worke
of
grace
.
2.
But
then
for
the
consummation
,
Consummate
.
there
are
two
more
:
God
continually
sanctifies
,
and
continually
governes
,
and
manages
a
man
,
by
his
regiment
,
and
the
rule
of
his
providence
over
his
servants
in
an
excellent
way
all
our
life
.
But
then
I
say
there
be
two
other
degrees
that
give
the
consummation
;
which
make
up
the
other
foure
heads
.
First
of
all
,
the
resurrection
:
Resurrection
.
and
therein
I
shall
take
along
the
last
judgement
,
Iudgement
.
for
there
is
some
difference
,
but
not
so
much
but
they
might
goe
together
.
Secondly
,
the
excellent
state
of
glorification
;
Glorification
.
that
superexcellent
state
of
glory
:
wherein
I
shall
comprehend
the
contrary
state
of
the
damned
.
Condemnation
This
is
the
last
and
highest
degree
.
These
are
briefly
the
heads
of
those
things
that
are
to
be
knowne
and
beleeved
.
There
are
twelve
in
generall
to
bee
knowne
and
beleeved
concerning
God
and
man
.
And
twelve
in
particular
according
to
the
severall
states
of
man
,
and
acts
of
God
.
Now
then
the
other
things
that
follow
,
are
things
to
be
done
and
practised
in
matters
of
life
:
Life
,
to
be
done
and
practised
.
and
so
there
will
be
comprehended
under
this
story
(
as
under
the
first
)
two
roomes
.
There
will
be
duties
to
be
performed
first
.
And
second
,
I
will
adde
some
helpes
that
are
to
be
used
for
the
performance
of
those
duties
.
And
so
I
shall
comprehend
all
the
practicall
part
of
Divinity
,
adjoyning
helpe
to
performe
duties
;
whereby
I
shall
give
a
more
large
form
(
as
I
said
first
)
then
as
yet
we
have
had
,
for
ought
I
know
.
Duties
to
be
performed
,
by
the
strength
of
grace
.
The
duties
to
be
performed
,
are
either
more
generall
,
and
of
a
generall
nature
:
Or
more
particular
,
according
to
our
particular
states
and
conditions
,
or
relations
of
men
:
as
you
shall
see
.
Generall
,
In
those
generall
duties
I
will
do
thus
;
I
may
comprehend
all
duties
under
the
name
of
gracious
vertues
,
for
so
it
will
bee
more
briefe
;
wherefore
I
will
so
doe
.
Primary
and
predominant
in
duties
to
God
and
man
.
There
be
the
primary
and
predominant
vertues
;
and
those
I
will
begin
withall
:
as
,
First
,
vertues
Theologicall
,
such
as
doe
order
,
and
set
the
spirits
and
heart
aright
,
Vertues
Theologicall
,
in
a
right
frame
towards
God
.
And
second
,
vertues
Philadelphicall
;
Philadelphicall
,
such
as
order
aright
our
carriage
and
deportment
towards
man
,
our
brethren
;
and
these
comprehend
the
summe
of
duty
in
both
the
Tables
of
the
Law
.
But
then
I
shall
adde
two
more
,
Secondary
and
concomitant
vertues
,
as
secondary
and
accessories
to
those
principles
.
There
be
,
1.
Vertues
,
Cardinall
,
which
the
Schooles
call
cardinall
vertues
,
as
prudēnce
,
justice
,
temperance
,
fortitude
,
and
courage
:
which
as
they
make
use
of
,
so
we
might
make
use
of
them
also
,
as
being
very
considerable
in
the
way
of
a
Christian
,
I
say
,
cardinall
vertues
.
And
there
be
,
2.
Circumstantiall
vertues
:
Circumstantiall
.
as
suppose
(
to
give
a
tast
that
you
may
understand
)
those
concomitant
vertues
which
are
not
so
much
the
particular
species
of
vertues
themselves
;
as
companions
to
all
vertues
,
and
must
goe
along
with
them
:
as
suppose
now
syncerity
,
and
humility
,
and
zeal
,
and
constancy
,
which
are
generall
and
necessary
qualifications
to
accompany
and
attend
all
other
.
So
that
now
there
be
Theologicall
and
Philadelphicall
vertues
,
to
order
our
carriage
towards
God
and
man
:
And
Cardinall
and
Circumstantiall
vertues
,
prescribing
the
manner
of
the
former
carriage
.
This
in
the
generall
.
Speciall
.
Regulating
our
lives
in
the
But
secondly
,
there
be
some
more
speciall
and
particular
.
In
regard
first
,
of
the
severall
parts
and
conditions
.
And
secondly
in
respect
of
the
severall
states
and
relations
in
which
a
Christian
lives
.
Now
there
will
bee
required
vertues
more
speciall
for
the
managing
of
us
in
the
way
of
duty
in
both
these
.
Parts
,
1.
Vertues
in
regard
of
the
parts
of
a
mans
life
,
they
must
be
brought
to
the
true
rule
of
vertue
,
in
the
government
of
a
mans
life
.
Heart
,
Affections
,
Words
,
Actions
.
First
,
vertues
to
rule
the
heart
and
affections
.
Secondly
,
vertues
regulating
a
mans
words
and
actions
.
Wee
must
seeke
how
to
governe
these
in
a
way
of
duty
and
vertue
.
Conditions
,
in
respect
of
But
then
againe
for
our
severall
conditions
;
I
shall
name
two
more
,
which
will
comprehend
all
that
I
desire
.
Sex
,
Age
,
First
,
vertues
to
regulate
every
age
and
sex
:
the
particulars
are
,
men
and
women
,
young
and
old
,
every
sex
and
age
.
Estate
,
Condition
.
Secondly
,
vertues
for
the
ordering
of
every
state
and
condition
;
rich
or
poore
,
learned
or
unlearned
:
and
in
proportion
to
order
us
in
every
severall
state
and
condition
,
in
affliction
and
prosperitie
.
And
these
are
the
second
branch
of
the
first
of
those
specials
that
are
recommended
:
two
speciall
vertues
required
in
respect
of
our
severall
conditions
,
as
there
were
two
before
in
respect
of
our
severall
parts
.
But
now
in
regard
of
our
severall
states
and
relations
,
in
which
men
are
,
States
and
relations
,
there
be
foure
more
.
The
first
two
of
which
are
to
order
us
in
a
more
private
way
.
More
private
,
The
second
two
to
regulate
us
in
a
more
publique
way
.
As
wee
are
single
persons
,
In
a
single
and
solitary
life
.
Vertuess
Ethicall
,
living
in
a
solitary
life
,
there
are
morall
ethicall
vertues
,
which
must
order
our
conversation
suitable
to
the
rule
of
dutie
.
And
then
as
we
are
publique
persons
in
a
family
;
these
are
oeconomicall
vertues
,
More
publique
in
a
family
.
Oeconomicall
.
to
order
families
in
the
particular
relations
thereof
,
husband
,
wife
,
parents
,
children
,
masters
,
servants
,
guests
,
and
hoasts
:
There
be
ethicall
vertues
,
and
oeconomicall
vertues
,
for
the
ordering
of
a
more
private
way
.
And
when
we
come
more
publique
,
In
a
greater
community
,
to
bee
parts
of
a
greater
community
,
there
must
bee
vertues
for
that
.
Now
there
may
bee
a
double
community
which
we
may
live
in
,
and
in
which
we
should
have
vertues
to
carry
our selves
as
we
ought
to
doe
in
such
places
.
There
is
a
community
Ecclesiasticall
,
Ecclesiasticall
,
a
Church
society
and
body
.
And
there
is
a
community
Politicall
,
Politicall
.
and
Civill
;
and
there
are
suitable
vertues
required
,
to
carry
our selves
as
members
of
these
bodies
either
Ecclesiasticall
or
Politicall
.
There
remaines
now
only
the
second
branch
of
things
to
be
done
and
practised
,
Helps
to
be
used
in
viz.
the
helpes
.
We
have
gone
through
the
duties
generall
and
particular
:
I
shall
in
a
word
recommend
in
the
last
place
those
things
that
I
comprehended
under
the
name
of
helps
to
the
performance
of
duty
.
And
they
are
either
,
Universall
conversation
.
More
generall
and
publique
:
or
,
More
particular
and
private
.
Publique
meanes
,
The
more
publique
helpes
are
the
due
and
conscientious
use
of
the
ordinances
of
God
appointed
:
as
,
Hearing
the
word
▪
Receiving
the
Sacrament
.
Times
,
First
,
hearing
of
the
word
.
And
second
,
receiving
of
the
sacrament
:
And
the
due
observation
of
times
instituted
by
God
,
and
constituted
by
him
.
Sabbath
,
First
,
the
observation
of
the
Lords
day
,
in
its
continuall
course
.
Fasting
,
Secondly
,
of
Fasts
in
a
Christian
way
.
These
are
the
more
publique
helpes
;
and
yet
there
may
be
some
relation
to
privatenesse
in
these
.
Private
,
But
now
more
privately
as
a
mans
face
is
towards
God
:
or
,
As
a
mans
face
is
towards
the
world
;
there
are
helpes
for
those
duties
.
As
we
must
labour
to
converse
with
God
,
or
as
we
must
converse
with
men
;
towards
God
.
which
way
soever
we
turne
our
faces
,
there
may
be
,
and
are
helps
for
the
ordering
of
our
life
in
both
.
Now
the
helpe
in
private
,
Contemplative
,
in
regard
of
a
mans
converse
with
God
,
are
,
First
,
Reading
,
Meditation
.
diligent
reading
and
meditation
upon
the
Word
of
God
,
and
divine
truths
.
Secondly
,
another
part
of
our
communion
with
God
,
Prayer
,
is
the
continuall
exercise
of
prayer
and
thanksgiving
.
Thanksgiving
.
Then
as
wee
stand
in
relation
towards
the
world
,
and
are
conversant
in
the
world
,
Towards
man
,
there
be
two
other
helpes
.
First
,
Active
,
the
conscientious
use
and
improvement
of
the
communion
of
Saints
.
Communion
of
Saints
.
Second
,
our
fidelity
and
conscientious
cariage
in
our
particular
vocations
;
Particular
vocation
,
where
there
will
be
many
other
things
.
But
in
all
those
the
maine
will
be
,
how
all
these
may
be
done
,
that
they
may
be
most
usefull
,
in
the
advancing
of
a
most
christian
course
in
the
use
of
the
Word
and
Sacrament
,
and
Sabbaths
,
and
fastings
,
and
reading
,
and
meditation
,
and
prayer
,
and
thanksgiving
,
and
the
communion
of
Saints
,
and
the
conscientiousnesse
in
a
mans
vocation
:
I
say
,
how
wee
may
doe
all
these
,
so
as
they
may
be
most
usefull
to
further
us
in
the
way
of
duty
.
These
are
the
more
generall
helps
.
There
are
some
more
particular
,
according
to
the
particular
cases
of
men
:
I
will
propound
but
foure
maine
cases
,
Particular
condition
,
to
which
I
will
reduce
all
the
rest
.
First
,
some
things
to
helpe
a
man
in
the
ingresse
into
the
way
of
Religion
.
I
am
faine
to
make
a
word
or
two
(
for
memories
sake
.
)
Secondly
,
in
the
aggresse
.
Thirdly
,
in
the
congresse
.
Fourthly
,
in
the
progresse
.
You
shall
see
more
plainly
what
I
meane
by
and
by
.
In
the
ingresse
,
There
be
helpes
to
bring
a
man
that
is
not
yet
in
a
way
of
godlinesse
,
to
come
into
it
.
Wherein
the
principall
thing
will
be
,
the
due
examination
of
what
is
the
right
way
,
and
a
mans
owne
estate
,
Examination
,
Resolution
.
whether
he
be
in
that
way
or
no
:
and
that
being
made
cleare
,
we
must
consider
the
helps
that
will
put
a
man
on
to
resolve
on
the
entry
into
that
way
,
and
to
use
the
helpes
that
may
set
him
upon
it
to
enter
it
:
which
is
the
ingresse
or
entrance
.
Aggresse
.
Secondly
,
in
the
aggresse
,
or
setting
upon
a
Christian
course
,
there
will
come
in
helpes
and
directions
how
to
lead
a
holy
life
,
Holy
life
.
Death
.
and
dye
a
holy
death
;
how
to
order
a
mans
time
,
and
mannage
his
dayes
and
houres
in
Christian
and
holy
courses
,
so
that
he
may
both
in
life
and
death
,
carry
himselfe
as
becomes
a
Christian
,
and
be
in
such
a
state
as
a
Christian
may
be
:
that
is
for
the
aggresse
or
setting
upon
the
worke
.
Congresse
,
Then
thirdly
,
in
the
congresse
,
wherein
is
to
be
treated
of
our
spirituall
warfare
:
helps
to
direct
us
to
carry
our selves
in
time
of
distresse
of
conscience
,
and
in
matter
of
Satans
temptations
,
Spirituall
warfare
.
which
every
Christian
more
or
lesse
will
have
,
and
meet
withall
.
Lastly
,
in
the
progresse
,
helpe
for
perseverance
,
Progresse
,
Perseverance
.
how
to
hold
out
in
daily
proficiency
,
and
perpetuall
perseverance
to
the
end
.
These
are
all
the
heads
:
whereof
,
There
are
foure
in
the
porch
and
frontispice
;
and
foure
times
twelve
in
the
pile
and
edifice
,
the
rest
of
the
building
.
Twelve
generals
concerning
things
to
bee
knowne
and
beleeved
of
God
and
man
in
generall
.
And
twelve
concerning
God
and
man
in
particular
,
according
to
their
particular
states
.
And
twelve
for
matters
of
life
,
duties
to
be
performed
.
And
twelve
helps
that
are
to
be
used
to
help
us
in
the
performance
of
those
duties
.
And
thus
you
have
the
whole
building
;
and
according
to
the
words
of
our
text
,
an
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
or
a
forme
of
sound
and
wholsome
words
.
FINIS
.