THE
CHRISTIANS
SACRIFICE
.
ROM.
12.
1.
I
beseech
you
therefore
brethren
,
by
the
mercies
of
God
,
that
you
present
your
bodies
a
sacrifice
,
liuing
,
holy
and
acceptable
to
God
,
your
reasonable
seruice
.
2
And
be
not
conformed
to
this
world
,
but
be
yee
transformed
by
the
renewing
of
your
mind
,
that
ye
may
proue
what
is
that
good
,
that
acceptable
and
perfect
will
of
God
.
CHAP.
I.
The
first
Chapter
,
concerning
the
coherence
of
this
Text
and
all
following
to
the
end
,
with
the
former
eleuen
Chapters
,
and
the
doctrine
in
them
deliuered
.
IN
all
the
former
part
of
this
Epistle
,
the
Apostle
after
the
testification
of
his
loue
vnto
these
Christian
Romanes
,
by
his
gracious
salutation
of
them
,
and
holy
thanksgiuing
vnto
God
in
their
behalfe
,
as
also
by
his
earnest
prayers
for
them
,
hath
chiefly
and
principally
laboured
in
deliuering
certaine
maine
and
fundamentall
points
of
Religion
;
yet
not
so
wholy
and
altogether
,
but
that
sometimes
he
inserteth
some
exhortations
,
according
to
occasion
offered
by
the
particular
doctrines
handled
by
him
.
The
points
of
doctrine
before
deliuered
,
are
especially
The
points
of
doctrine
handled
in
all
the
former
Chapters
.
these
:
First
,
the
corruption
of
all
men
,
Iewes
and
Gentiles
by
nature
,
in
transgressing
the
law
of
God
,
together
with
the
wrath
of
God
deserued
thereby
,
in
the
latter
part
of
the
first
Chapter
,
and
so
forward
to
the
end
of
the
second
;
shewing
notwithstanding
by
the
way
,
that
the
Iewes
were
deeper
in
that
corruption
then
the
Gentiles
▪
in
respect
of
their
greater
knowledge
;
and
that
yet
God
had
bin
very
patient
and
long-suffering
towards
them
,
thereby
the
better
to
leade
them
to
repentance
.
Secondly
,
proleptically
to
preuent
an
obiection
he
sheweth
that
their
greater
sinne
did
not
preiudice
their
prerogatiue
aboue
the
Gentiles
,
by
the
word
of
God
onely
vouchsafed
vnto
them
,
and
to
no
other
nation
;
and
so
preuenting
some
other
obiections
to
make
way
to
the
doctrine
of
iustification
by
faith
alone
,
without
the
works
of
the
law
either
ceremoniall
or
morall
,
performed
by
meere
naturall
men
,
or
in
part
sanctified
by
grace
;
he
handleth
this
point
largely
in
the
third
and
fourth
Chapters
,
amplifying
the
same
by
diuers
effects
and
fruites
thereof
,
and
declaring
the
grace
of
God
therein
to
be
the
greater
,
because
God
vouchsafed
the
same
,
when
they
that
were
so
iustified
by
him
,
were
his
enemies
,
&c.
Chap.
5.
In
the
sixt
Chapter
he
hath
shewed
the
said
grace
of
God
in
so
iustifying
men
,
not
to
giue
libertie
to
men
to
sinne
,
but
to
bind
men
to
make
the
more
vse
of
the
death
and
resurrection
of
Christ
,
to
the
dying
vnto
sinne
,
and
liuing
vnto
righteousnesse
;
and
giuing
their
members
as
plentifully
,
as
truly
and
as
cheerfully
vnto
righteousnes
,
as
euer
before
they
had
giuen
them
vnto
sinne
and
vnrighteousnesse
.
In
the
seuenth
Chapter
he
sheweth
in
what
maner
we
that
now
liue
vnder
the
Gospell
are
freed
from
the
Law
,
and
how
we
are
dead
vnto
the
Law
,
and
yet
that
the
Law
is
still
necessary
to
shew
vs
our
corruption
,
remaining
in
the
best
,
and
being
so
forcible
that
many
times
it
maketh
them
to
do
that
that
they
should
not
,
and
the
which
by
grace
they
would
not
doe
:
so
that
euen
the
very
best
(
though
as
holy
as
Paul
)
may
crie
out
of
their
miserable
estate
in
that
respect
,
and
yet
the
more
giue
thanks
to
God
for
their
deliuerance
from
the
same
by
Iesus
Christ
.
In
the
eight
Chapter
he
insisteth
in
the
former
priuiledge
of
them
that
are
deliuered
by
Iesus
Christ
from
their
miserable
condition
by
sinne
remaining
in
them
,
declaring
not
onely
that
all
that
are
in
Christ
Iesus
are
freed
from
condemnation
,
and
who
they
be
that
so
are
in
Christ
Iesus
,
but
also
that
they
are
by
the
same
Iesus
Christ
adopted
to
be
the
children
of
God
and
heires
of
God
with
Christ
,
and
endued
with
the
Spirit
of
God
,
whereby
not
to
feare
,
but
boldly
to
pray
with
assurance
of
being
heard
,
and
that
all
things
shall
worke
together
for
their
good
.
By
occasion
whereof
he
briefly
sheweth
the
causes
of
the
former
benefits
,
freeing
vs
from
all
feare
,
and
concluding
that
nothing
whatsoeuer
shall
separate
vs
from
the
loue
of
God
in
Christ
Iesus
.
In
the
ninth
Chapter
making
protestation
of
his
great
loue
vnto
the
Iewes
,
in
respect
of
many
priuiledges
of
God
vnto
them
,
and
shewing
who
were
the
true
seed
of
Abraham
,
he
handleth
two
great
points
:
one
,
of
election
of
some
to
saluation
:
another
,
of
reprobation
of
some
to
condemnation
;
without
respect
of
good
workes
in
the
one
,
or
of
an
euill
worke
in
the
other
,
onely
of
his
owne
will
,
and
yet
without
any
iniustice
.
In
the
tenth
Chapter
,
further
professing
his
loue
to
all
Israel
,
by
praying
from
the
desire
of
his
heart
for
their
saluation
,
with
the
causes
of
his
said
prayer
,
he
taketh
occasion
to
shew
the
difference
of
the
righteousnes
of
the
Law
and
of
the
Gospell
,
prouing
that
both
Iewes
and
Gentiles
that
are
partakers
of
the
righteousnesse
of
the
Gospell
shall
be
saued
,
one
meanes
whereof
he
sheweth
to
be
calling
vpon
God
from
a
true
and
liuely
faith
,
wrought
through
the
preaching
of
the
Gospell
;
for
that
cause
shewing
how
acceptable
the
Ministers
of
the
Gospell
should
be
to
all
them
to
whom
they
preach
the
Gospell
:
and
prouing
that
although
the
Israelites
had
had
the
Gopell
,
yet
they
had
not
beleeued
and
obeyed
it
;
and
that
therefore
the
Lord
had
threatned
to
take
away
his
word
from
them
,
and
to
giue
it
vnto
the
Gentiles
,
that
by
their
beleeuing
thereof
and
obedience
thereunto
,
he
might
prouoke
the
Iewes
to
the
like
iealousie
and
indignation
(
as
it
were
)
whereto
they
had
prouoked
the
Lord
,
because
they
had
not
beleeued
and
obeyed
his
word
.
So
he
concludeth
the
Chapter
with
the
doctrine
of
the
calling
of
the
Gentiles
,
long
before
foretold
by
Moses
first
,
and
afterward
by
Isaiah
,
and
that
because
of
the
disobedience
and
rebellion
of
the
Isra●lites
.
In
the
eleuenth
Chapter
proleptically
he
intreateth
at
large
of
a
remnant
notwithstanding
of
the
Israelites
by
grace
onely
to
be
saued
,
and
of
another
calling
yet
of
them
,
by
a
new
couenant
to
be
made
with
them
,
euen
an
euerlasting
couenant
that
should
neuer
be
changed
;
repressing
notwithstanding
the
Gentiles
from
insulting
in
the
reiection
before
made
of
the
Israelites
,
and
admonishing
them
to
feare
their
owne
reiection
,
by
the
example
of
the
reiection
of
the
Israelites
;
comforting
them
for
all
that
,
by
assuring
them
that
the
Iewes
and
they
should
be
made
one
people
to
God
:
and
so
concluding
the
whole
doctrine
of
Gods
mercie
towards
the
Iewes
and
Gentiles
,
by
an
holy
acclamation
of
the
deep
riches
and
knowledge
of
God
,
and
of
his
vnsearchable
iudgements
in
that
behalfe
.
These
points
of
doctrine
being
largely
before
handled
by
the
Apostle
,
which
now
briefly
I
haue
recapitulated
,
the
Apostle
in
the
next
Chapter
and
in
the
Chapters
following
commeth
to
application
,
and
exhortation
,
euen
to
such
a
life
as
beseemeth
such
doctrine
.
Now
before
we
speake
particularly
of
the
two
first
verses
of
this
twelfth
Chapter
before
set
downe
,
let
vs
first
of
all
obserue
this
point
,
that
Doctrine
and
exhortation
must
be
ioyned
Doctr.
together
.
Doctrine
must
be
first
,
then
exhortation
.
Both
must
go
one
with
another
.
The
one
without
the
other
,
is
not
sufficient
.
This
is
the
course
of
this
our
Apostle
,
and
of
other
,
almost
in
all
their
Epistles
.
And
this
our
Apostle
saith
,
that
the
whole
Scripture
giuen
by
inspiration
from
God
,
2.
Tim.
3.
16.
is
profitable
,
first
for
doctrine
,
then
for
reproofe
,
(
that
is
,
for
confutation
of
all
errors
contrary
to
true
doctrine
)
for
correction
and
instruction
in
righteousnes
:
in
which
place
,
as
the
two
first
concerne
doctrine
,
so
the
two
latter
concerne
dehortation
from
all
sinne
,
and
exhortation
to
all
pietie
;
both
which
are
comprehended
in
one
word
.
For
to
suffer
Heb.
13.
22.
the
words
of
exhortation
,
signifieth
as
well
reprehension
of
vice
,
as
exhortation
to
vertue
.
So
doth
the
same
word
before
Chap.
3.
13.
and
10.
25.
in
the
same
Epistle
.
The
same
is
taught
by
the
Apostles
charge
to
Timothie
to
preach
the
word
,
whereby
he
2.
Tim.
4.
2.
meaneth
the
doctrine
of
the
word
:
and
then
he
addeth
,
reproue
(
viz.
errors
)
rebuke
(
viz.
vice
)
and
exhort
(
viz
)
to
Titus
2.
15.
all
vertue
.
I
might
alledge
that
to
Titus
,
and
many
other
the
like
testimonies
:
but
these
are
suficient
.
This
is
the
more
necessarie
,
because
we
are
liuing
stones
1.
Pet.
2.
5.
of
a
spirituall
house
:
and
doctrine
is
as
the
foundation
,
vpon
Eph.
2.
20.
21
,
22.
which
we
are
built
;
being
(
as
it
were
)
mortised
into
Christ
Iesus
the
chiefe
corner
stone
,
for
the
better
holding
vs
together
without
swaruing
one
way
or
other
:
that
so
being
framed
together
,
we
may
also
grow
vp
(
or
rise
)
in
him
1.
Cor.
3
16.
2.
Co●.
6.
16.
to
an
holy
temple
,
and
an
habitation
of
God
(
himselfe
)
through
the
Spirit
.
And
according
to
this
we
are
elsewhere
also
called
the
temples
of
God
,
inhabited
by
the
Spirit
of
God
:
and
1.
Cor.
6.
19.
our
bodies
are
said
to
be
the
temples
of
the
holy
Ghost
.
As
therefore
the
building
and
the
foundation
must
go
together
;
the
foundation
without
a
building
vpon
it
,
being
nothing
,
but
arguing
the
folly
of
the
layer
thereof
;
and
the
building
without
a
foundation
▪
soone
decaying
and
comming
Math.
7.
27.
to
ruine
:
so
doctrine
and
exhortation
must
go
together
;
the
former
being
first
layed
;
and
by
exhortation
the
elect
hewen
and
prepared
,
and
then
built
vpon
it
.
Moreouer
,
exhortation
is
(
as
it
were
)
the
life
of
doctrine
,
and
doctrine
(
in
some
sense
as
it
were
)
the
bodie
.
And
therefore
as
the
bodie
is
dead
without
the
life
,
so
is
doctrine
without
exhortation
.
For
this
cause
the
Apostle
much
longed
and
earnestly
prayed
to
be
with
the
Philippians
.
Wherefore
?
That
by
his
presence
and
paines
amongst
Phil.
1.
9.
10.
11
them
,
their
loue
might
abound
more
and
more
in
knowledge
and
in
all
iudgement
.
And
why
?
He
rendreth
a
reason
from
foure
ends
of
their
said
abounding
in
knowledge
and
iudgement
:
two
inward
,
and
two
outward
.
First
,
that
they
might
be
able
to
discerne
things
that
differ
,
both
doctrines
and
manners
;
and
so
not
take
hob
for
nob
.
Secondly
,
that
they
might
be
pure
,
or
cleare
as
the
Sunne
,
from
which
he
borroweth
that
phrase
,
by
allusion
to
that
Cant.
6.
10.
in
the
Canticles
,
that
is
,
the
same
within
and
without
;
no
hypocrites
.
These
two
ends
are
inward
.
Thirdly
,
that
they
might
be
without
offence
;
not
for
a
time
,
but
till
the
day
of
Christ
.
And
lastly
,
that
they
might
be
filled
with
the
fruites
of
righteousnes
,
both
of
the
first
and
of
the
second
Table
,
towards
God
and
men
.
These
two
ends
are
outward
,
and
concerne
the
outward
conuersation
.
In
this
place
,
knowledge
and
iudgement
,
are
for
doctrine
;
the
word
loue
,
with
all
the
foure
former
ends
,
why
he
would
haue
their
said
loue
so
to
abound
in
knowledge
and
iudgement
,
are
for
exhortation
.
And
indeed
,
loue
to
God
and
men
,
will
much
erre
without
knowledge
and
iudgement
to
direct
them
:
and
men
also
cannot
discerne
things
that
differ
,
neither
be
sound
at
the
heart
,
nor
free
from
offence
,
much
lesse
filled
with
the
fruits
of
righteousnes
,
without
the
same
knowledge
and
iudgement
to
shew
them
what
is
false
,
what
true
;
what
euill
,
what
good
:
neither
can
they
be
sound
and
sincere
,
except
they
know
what
soundnesse
and
sincerenesse
is
,
and
how
it
is
to
be
had
,
and
whereby
to
be
retained
.
Finally
,
how
can
men
abound
in
the
fruits
of
righteousnes
,
except
they
know
what
workes
are
righteous
,
and
what
vnrighteous
?
Moreouer
,
doctrine
is
(
as
it
were
)
the
whole
loafe
or
ioynt
of
meate
;
exhortation
is
the
diuiding
of
it
aright
,
and
2.
Tim.
2.
15.
the
distribution
thereof
according
to
the
diuers
states
and
capacities
of
men
;
and
men
to
be
instructed
in
doctrine
,
are
as
children
that
cannot
carue
for
themselues
.
As
therefore
it
is
not
enough
for
whole
loaues
of
bread
or
ioynts
of
meate
to
be
set
before
children
,
except
the
same
be
cut
and
diuided
to
euery
one
according
as
their
need
requireth
,
and
as
it
were
by
parcels
and
seuerall
por●ions
:
so
it
is
not
enough
for
doctrine
to
be
onely
deliuered
,
except
also
by
exhortation
the
same
be
applied
,
as
euery
man
is
capable
thereof
,
and
hath
need
,
in
respect
of
his
place
and
calling
,
and
conuersation
.
All
this
is
not
to
be
so
vnderstood
as
though
euery
Minister
of
the
word
should
be
able
to
teach
and
exhort
in
the
same
measure
.
For
these
faculties
of
teaching
and
exhorting
,
are
distinguished
in
this
Chapter
,
verse
7.
8.
and
Pastors
and
Teachers
are
reckoned
as
seuerall
callings
,
as
well
as
Apostles
,
Prophets
and
Euangelists
;
and
to
one
is
Ephes.
4.
14.
1.
Cor.
12.
8.
giuen
by
the
same
Spirit
the
word
of
wisedome
,
and
to
another
the
word
of
knowledge
.
This
therefore
is
onely
the
meaning
,
that
doctrine
alone
is
not
to
be
taught
,
but
also
to
be
applied
by
exhortation
,
either
by
one
and
the
same
man
,
or
by
diuers
;
some
teaching
,
some
exhorting
:
some
hauing
a
speciall
gift
in
teaching
,
that
are
but
meane
in
exhortation
;
and
some
being
excellent
for
quickning
men
by
exhortation
,
that
haue
not
the
like
facultie
for
doctrine
.
The
vse
of
all
this
is
twofold
,
-
1.
Reprehension
.
-
2.
Instruction
.
It
reproueth
all
that
content
themselues
with
one
only
,
The
vse
of
the
former
doctrine
without
the
other
.
Some
with
doctrine
onely
,
that
neuer
care
to
be
pressed
with
exhortation
,
for
doing
of
that
which
doctrine
teacheth
and
requireth
.
Some
for
a
time
are
moued
with
earnest
exhortations
,
and
a
while
are
hot
on
the
spurre
in
their
affections
to
the
Preachers
,
and
swift
to
speake
in
commendation
of
such
Sermons
as
do
so
on
the
sudden
affect
them
,
who
notwithstanding
cannot
beare
doctrine
,
though
neuer
so
diuine
,
at
least
who
cannot
endure
much
thereof
,
but
thinke
it
tedious
and
irksome
.
So
neither
the
one
nor
the
other
doth
long
giue
them
good
content
.
Such
are
like
to
those
little
children
Math.
11.
16
,
17
18
,
19.
that
our
Sauiour
speaketh
of
,
and
to
whom
he
compareth
the
Iewes
,
who
were
not
pleased
with
the
preaching
either
of
Iohn
the
Baptist
,
or
of
himselfe
;
but
had
their
exceptions
against
the
one
and
the
other
.
Our
Sauiour
indeed
saith
,
that
they
were
willing
for
a
season
to
reioyce
in
Iohns
Ioh.
5.
35.
light
.
But
this
word
for
a
season
,
bewrayeth
their
said
ioy
had
no
soliditie
,
though
the
phrase
vsed
importeth
great
ioy
,
but
that
it
was
quickly
quenched
,
like
to
the
laughter
of
a
foole
,
compared
to
the
cracking
of
thornes
vnder
a
pot
,
Eccles.
7.
6.
that
maketh
a
great
blaze
for
a
time
,
which
suddenly
is
cleane
out
.
Some
great
schollers
likewise
and
Doctors
are
alwayes
reading
of
many
bookes
,
and
day
and
night
plod
for
doctrine
,
and
grow
to
be
great
clerks
and
learned
men
,
which
seldome
preach
to
other
,
applying
their
doctrine
by
exhortation
,
but
keepe
all
in
their
bosomes
to
themselues
,
no
man
else
almost
faring
the
better
by
all
their
learning
;
yea
Psal.
42.
5
11.
43.
5.
103.
1.
2.
22.
some
neuer
apply
their
said
doctrine
and
knowledge
to
themselues
,
in
exhorting
themselues
,
and
prouoking
their
soules
to
such
duties
as
belong
vnto
them
,
as
Dauid
often
did
his
soule
.
Now
for
the
second
vse
of
instruction
;
let
all
learne
to
ioyne
both
together
.
That
which
our
Sauiour
speaketh
in
the
matter
of
mariage
,
is
to
applied
to
all
other
things
,
as
spoken
in
the
neuter
gender
;
That
which
God
hath
ioyned
Math.
19.
6.
together
,
let
no
man
dis-ioyne
.
Let
doctrine
be
highly
regarded
as
the
foundation
,
and
much
laboured
for
,
as
that
whereby
the
Lord
doth
make
knowne
his
manifold
wisedome
Ephes.
3.
10.
vnto
principalities
and
powers
in
heauenly
places
,
that
is
,
vnto
his
holy
Angels
,
and
whereinto
they
do
greatly
desire
1.
Pet.
1.
12.
to
prie:
as
sometimes
the
Cherubims
were
made
with
their
faces
towards
the
Mercie
seate
,
as
it
were
to
attend
Exod.
25.
20.
what
oracles
the
Lord
from
thence
would
deliuer
vnto
his
people
.
As
the
Apostle
in
this
Epistle
and
in
many
other
,
especially
the
writer
to
the
Hebrewes
,
haue
written
most
of
doctrine
,
so
let
euery
man
by
doctrine
lay
a
good
foundation
to
eternall
life
.
There
neuer
was
more
need
hereof
then
in
these
dayes
,
wherein
the
Apostle
hath
foretold
,
some
should
depart
from
the
faith
,
giuing
heed
to
seducing
1.
Tim.
4.
3.
4.
spirits
,
and
doctrines
of
diuels
:
and
the
which
dayes
therefore
2.
Tim.
3.
1.
he
hath
called
perillous
times
:
and
when
also
he
hath
said
that
men
will
not
endure
sound
doctrine
,
but
after
their
1.
Tim.
4.
3.
4.
owne
lusts
shall
heape
vp
vnto
themselues
false
teachers
,
and
hauing
itching
eares
,
shall
turne
them
away
from
the
truth
vnto
fables
,
such
as
these
doctrines
of
Poperie
are
,
viz.
of
the
nine
Orders
of
Angels
,
of
the
number
of
Angels
,
of
Limbus
Patrum
,
of
Purgatorie
,
and
of
many
other
the
like
:
yea
the
same
Apostle
hath
said
,
that
he
knew
that
after
his
departure
should
wolues
,
yea
grieuous
wolues
enter
in
Acts
20.
29.
amongst
the
faithfull
,
not
sparing
the
flocke
.
Who
euer
were
such
wolues
as
Iesuites
,
Seminary
Priests
,
and
the
rest
of
that
Popish
rout
?
Alas
,
how
euident
is
this
to
all
the
world
,
in
respect
of
the
bodies
of
men
,
as
well
as
of
their
soules
,
by
the
blood
of
the
Saints
shed
by
them
heretofore
,
and
now
dayly
in
France
,
as
also
since
by
their
crueltie
to
the
West
Indian
Heathen
.
Hath
not
the
Apostle
said
,
there
must
be
heresies
,
that
they
1.
Cor.
11.
19.
that
are
approued
may
be
made
manifest
?
And
are
not
many
amongst
vs
made
manifest
to
be
Priests
,
that
before
were
accounted
good
Protestants
?
Whence
is
this
,
but
from
wnat
of
a
good
foundation
of
doctrine
?
Certainly
hereby
men
are
as
apt
to
take
any
impression
,
and
to
embrace
any
heresies
,
as
waxe
is
apt
to
receiue
any
picture
of
a
seale
.
The
Lord
keepe
vs
from
further
experience
hereof
.
If
doctrine
be
not
in
higher
estimation
with
v●
then
of
long
time
it
hath
bin
,
we
may
feare
a
greater
rent
and
reuolt
from
the
truth
then
yet
we
haue
seene
.
Without
this
regard
of
sound
doctrine
,
what
delight
soeuer
we
haue
in
exhortations
,
what
good
motions
soeuer
for
the
present
,
all
wil
quickly
vanish
.
How
good
soeuer
a
pace
a
Gelding
hath
,
what
life
and
mettle
soeuer
he
hath
for
a
while
,
yet
if
he
haue
not
legs
to
maintaine
the
same
,
he
will
not
be
able
to
hold
out
a
long
iourney
,
but
will
giue
in
,
and
sinke
vnder
his
rider
,
when
perhaps
he
hath
most
need
of
him
.
The
greater
,
and
goodlier
,
and
higher
any
building
is
for
the
vpper
part
thereof
,
the
sooner
it
will
fall
and
come
to
ruine
without
a
foundation
answerable
to
support
it
.
Euen
so
,
though
men
seeme
to
be
forward
for
a
while
in
godlinesse
,
yea
to
be
very
zealous
for
the
Lord
(
as
Iehu
2.
King
.
10.
16.
boasted
himselfe
,
and
indeed
seemed
to
be
,
)
yet
alas
such
hot
loue
will
soone
be
cooled
,
without
sound
doctrine
to
confirme
,
strengthen
and
nourish
the
same
.
How
many
at
the
first
are
very
forward
(
yea
so
forward
that
if
Paul
were
liuing
they
would
deceiue
him
)
who
notwithstanding
embrace
this
present
world
with
Demas
,
2.
Tim.
4.
10.
fall
from
all
,
and
would
forsake
Paul
himselfe
,
as
Demas
did
?
I
am
sure
they
forsake
his
doctrine
.
How
many
take
exceptions
against
the
Ministers
doctrine
and
exhortations
,
as
being
either
too
harsh
or
too
milde
,
too
vehement
or
too
cold
;
and
at
their
vtterance
,
as
being
either
too
slow
or
too
quicke
;
or
at
their
voice
,
as
being
too
high
or
too
low
,
that
they
either
runne
to
other
Ministers
,
Ioh.
6.
66.
or
do
forsake
all
,
as
many
of
Christs
disciples
did
,
neuer
walking
any
more
with
them
,
or
hearing
them
?
Whence
is
all
this
,
but
from
want
of
a
good
foundation
of
doctrine
.
Hereby
there
are
many
such
men
and
women
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Tim.
3.
6.
as
those
women
the
Apostle
calleth
little
women
(
not
of
stature
,
but
in
knowledge
and
vnderstanding
)
were
,
that
Paul
saith
,
were
laden
with
sins
and
caried
away
with
diuers
lusts
,
euer
learning
,
and
neuer
able
to
come
to
the
knowledge
of
the
truth
:
and
therefore
such
doe
easily
fall
away
and
are
peruerted
,
because
they
could
neuer
attaine
to
such
knowledge
of
the
truth
,
as
Paul
in
this
Epistle
before
and
after
elsewhere
hath
taught
.
Some
ouerswayed
by
pleasures
,
for
want
of
a
good
foundation
in
doctrine
;
some
2.
Chron.
24.
17
&c.
for
the
same
reason
peruerted
by
flatterers
.
If
Ioash
had
had
a
good
foundation
,
would
he
so
easily
haue
bin
corrupted
by
the
flatterie
of
his
Pinces
,
and
fall
away
too
as
he
did
,
to
his
owne
wofull
ruine
from
the
goodly
profession
he
had
made
in
the
dayes
of
Iehoiada
?
Some
also
fall
away
by
tribulation
and
persecution
,
and
trouble
for
Math.
13.
21.
the
words
sake
.
The
same
I
might
say
especially
of
couetousnesse
,
and
the
loue
of
mony
,
and
of
the
world
,
yea
1.
Tim.
6.
10.
1.
Ioh.
2.
15.
also
of
many
other
particulars
.
That
that
I
haue
said
of
a
good
foundation
to
be
laid
before
exhortation
,
I
may
say
of
exhortation
to
be
added
to
doctrine
:
for
without
it
,
doctrine
will
lie
dead
,
and
not
profit
a
man
at
all
.
It
were
better
for
a
man
neuer
to
haue
heard
any
doctrine
,
neither
euer
to
haue
learned
or
knowne
it
,
then
not
to
make
vse
thereof
by
application
and
exhortation
to
liue
accordingly
:
yea
the
truth
is
,
no
man
truly
knoweth
any
good
doctrine
,
that
doth
not
frame
and
conforme
his
life
and
conuersation
vnto
it
.
Remember
,
and
remember
it
againe
and
againe
,
and
consider
seriously
thereof
,
that
He
that
saith
,
he
knoweth
God
,
1.
Ioh.
2.
4.
and
keepeth
not
his
commandements
,
is
a
lyer
,
and
the
truth
is
not
in
him
.
Yea
,
remember
and
forget
not
,
that
doctrine
or
knowledge
without
practise
by
exhortation
,
increaseth
a
mans
condemnation
.
That
seruant
that
knoweth
his
maisters
Luc.
12.
47.
will
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
Haue
not
or
had
not
they
great
knowledge
,
that
are
or
shall
be
able
to
teach
others
,
and
to
boast
of
their
prophecying
and
casting
out
of
diuels
in
Christs
name
,
yet
what
a
Math.
7.
22.
dread●ull
answer
shall
they
receiue
?
Had
not
Iudas
Iscariot
by
his
commission
to
preach
,
and
power
to
cast
out
Math.
10.
1.
diuels
,
&c.
like
knowledge
with
the
other
Apostles
?
yet
how
fearfull
was
his
end
.
To
conclude
,
the
diuels
know
the
doctrine
of
the
Scriptures
more
exactly
then
all
the
Doctors
of
Diuinitie
in
the
world
:
for
they
haue
heard
all
the
Prophets
.
Apostles
,
Euangelists
and
other
Ministers
,
yea
our
Sauiour
himselfe
,
and
God
himselfe
speaking
by
Angels
:
they
haue
bin
at
all
disputations
,
in
all
conferences
and
councels
from
the
beginning
to
this
houre
,
and
they
are
of
quicker
capacitie
by
their
spirituall
nature
then
any
men
;
yet
ye
know
their
present
state
in
hell
,
and
their
reseruation
there
in
chaines
for
a
greater
condemnation
Iude
6.
at
the
last
great
day
of
the
Lord
;
because
of
all
the
exhortations
they
haue
heard
made
vnto
others
,
they
neuer
made
or
could
make
any
vse
to
themselues
,
but
onely
for
the
tempting
of
men
to
do
against
the
doctrine
that
themselues
do
know
.
O
therefore
let
not
vs
thinke
doctrine
or
the
knowledge
of
doctrine
alone
to
be
enough
,
but
let
vs
labor
to
make
vse
thereof
to
faith
and
holy
life
,
according
to
the
said
doctrine
,
by
application
of
it
to
our selues
,
and
one
to
another
.
And
why
?
First
to
adorne
and
grace
the
s●me
doctrine
thereby
;
because
the
wicked
Why
we
must
ioyne
exhortations
vnto
godlinesse
with
doctrine
.
1.
Tim.
6.
1.
Tit.
2.
20.
Math.
5.
16.
1.
Pet.
2.
12.
2.
Pet.
1.
10.
are
ready
to
take
euery
occasion
by
the
euill
life
,
yea
by
the
least
slips
of
professors
(
how
meane
soeuer
,
and
how
new
soeuer
the
said
professors
be
)
to
blaspheme
the
name
of
God
and
his
doctrine
.
Secondly
,
to
winne
others
to
the
doctrine
,
and
to
prouoke
them
to
glorifie
God
.
Thirdly
,
to
confirme
our
owne
hope
of
saluation
,
and
to
make
our
election
and
calling
the
surer
,
not
with
God
,
but
to
our
owne
soules
and
consciences
,
for
our
greater
comfort
in
the
day
of
our
affliction
and
houre
of
tentation
,
and
the
more
to
encourage
vs
to
resist
Satan
,
as
knowing
that
so
he
will
flie
from
vs
;
and
that
we
,
howsoeuer
assaulted
by
Iam.
4.
7.
him
,
shall
not
be
moued
;
it
being
a
part
of
Gods
righteousnesse
,
Psal.
15.
5.
Math.
7.
25.
1.
Ioh.
2.
17.
I●m.
1.
22.
2.
Pet.
1.
10.
Heb.
6.
10.
Ioh
10.
28.
1.
Pet.
1
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
well
as
of
his
mercie
,
not
to
forget
such
things
.
Such
also
as
do
so
heare
the
voice
of
Christ
,
and
follow
him
,
being
kept
by
the
power
of
God
vnto
eternall
life
,
so
that
no
other
can
take
them
from
Christ
,
yea
also
guarded
about
by
the
same
power
(
apprehended
)
by
faith
vnto
saluation
,
prepared
to
be
shewed
in
the
last
time
.
Thus
much
of
the
or●er
of
the
Apostle
in
teaching
doctrine
so
amply
before
,
and
now
adding
exhortation
thereunto
;
and
of
the
doctrine
thereby
commended
vnto
vs
,
with
the
vse
thereof
to
be
made
by
vs
:
wherein
I
haue
bin
the
larger
,
because
of
the
great
and
generall
neglect
of
the
one
and
of
the
other
,
to
be
ioyned
one
with
another
.
CHAP.
II.
Wherein
the
two
verses
read
are
Logically
aualysed
;
and
the
two
first
arguments
prefixed
to
the
maine
exhortation
,
from
the
words
I
beseech
,
and
brethren
,
are
also
handled
.
NOw
followeth
the
words
before
taken
out
of
the
beginning
of
this
twelfth
Chapter
.
Touching
this
Chapter
therefore
,
this
is
the
Apostles
method
therein
.
First
,
he
exhorteth
all
men
generally
to
a
life
beseeming
the
former
doctrine
,
in
the
fiue
first
verses
.
Secondly
,
he
commendeth
some
particular
duties
,
belonging
.
-
specially
to
Ecclesiasticall
persons
,
in
vers.
6
,
7
,
8.
-
generally
belonging
to
all
men
,
vers.
9.
to
the
end
of
the
Chapter
.
The
generall
exhortation
is
exprest
,
and
propounded
in
these
words
,
Present
your
bodies
a
sacrifice
to
God
.
The
which
so
propounded
,
is
pressed
,
and
guarded
by
-
Three
arguments
before
:
-
One
after
.
Two
of
the
former
arguments
are
taken
from
the
maner
of
exhorting
,
-
1.
in
the
verbe
,
I
beseech
.
-
2.
in
the
adiunct
of
the
Romanes
,
Brethren
.
The
third
fore-argument
is
taken
from
that
that
might
and
ought
to
moue
them
to
present
their
bodies
a
sacrifice
to
God
,
viz.
the
mercies
of
God
.
Then
the
Apostle
describing
this
sacrifice
by
three
adiuncts
thereof
,
liuing
,
holy
,
acceptable
;
and
amplifying
the
third
by
the
subiect
or
person
to
whom
it
must
be
acceptable
,
addeth
the
after
argument
for
confirmation
of
the
former
exhortation
.
This
argument
is
taken
from
a
fourth
adiunct
of
the
sacrifice
,
as
the
words
your
reasonable
seruice
:
the
which
what
they
meane
;
and
how
they
serue
for
confirmation
of
the
exhortation
,
we
shall
heare
when
we
come
vnto
them
.
This
is
the
summe
and
anatomie
of
the
first
verse
.
In
the
second
verse
he
amplifieth
-
First
,
the
maine
exhortation
,
by
remouing
one
speciall
hindrance
thereof
,
as
by
an
argument
from
a
diuers
thing
or
a
contrary
.
-
Secondly
,
the
same
diuers
or
contrary
thing
by
another
contrary
,
amplified
by
the
meanes
and
by
the
end
.
The
speciall
hindrance
of
the
former
,
containe
exhortation
,
in
these
word
,
And
be
not
conformed
vnto
this
world
.
The
contrary
thereof
is
to
be
transformed
:
whereof
the
meanes
is
by
the
renewing
of
the
mind
:
and
the
end
hereof
is
to
proue
the
will
of
God
.
This
will
of
God
is
described
by
three
adiuncts
,
good
,
acceptable
,
perfect
.
This
is
the
summe
and
anatomie
of
the
second
verse
.
And
so
ye
haue
the
Synopsis
or
abridgement
of
all
that
shall
be
spoken
of
this
theame
of
The
Christians
sacrifice
,
in
this
treatise
.
Now
to
returne
and
to
follow
the
Apostle
step
by
step
,
and
word
by
word
,
without
changing
his
owne
method
;
I
beseech
.
and
to
begin
with
his
first
argument
prefixed
,
from
the
maner
of
his
exhortation
.
The
word
translated
I
beseech
,
2.
Tim.
4.
2.
Tit.
2.
15.
Heb.
3.
17.
and
10.
25.
signifieth
also
to
exhort
,
and
is
commonly
so
translated
in
the
places
noted
in
the
margin
,
and
after
else-where
.
Touching
this
word
,
let
vs
note
and
obserue
that
the
Prophets
immediatly
sent
from
God
,
neuer
vsed
it
,
but
alwayes
spake
more
imperatiuely
and
commandly
.
So
our
Sauiour
neuer
vsed
it
immediatly
,
but
is
alwayes
said
to
haue
spoken
as
hauing
power
and
authoritie
.
I
say
,
that
Math.
7.
29.
Mark
.
1.
22.
Luk.
4.
32.
our
Sauiour
neuer
vsed
it
immediatly
,
and
speaking
in
his
owne
person
,
because
mediatly
speaking
in
the
Apostles
he
did
vse
it
.
For
Paul
saith
in
the
person
of
himselfe
and
2.
Cor.
13.
3.
2.
Cor.
5.
20.
of
Timothy
,
We
are
Ambassadours
for
Christ
,
as
though
God
did
beseech
you
by
vs
,
we
pray
you
in
Christs
stead
,
&c.
Why
Christ
himselfe
immediatly
vsed
it
not
,
the
reason
is
plaine
,
because
he
was
the
Lord
and
Maister
himselfe
:
why
the
Prophets
did
not
so
speake
,
I
cannot
well
determine
,
except
it
were
because
they
were
sent
to
the
Lords
owne
people
by
speciall
couenant
before
,
that
had
obstinately
and
rebelliously
violated
the
said
couenant
,
and
were
become
rebellious
stiffe-necked
,
and
vncircumcised
in
Acts
7.
52.
heart
,
though
circumcised
in
bodie
.
The
Apostles
do
vse
it
,
because
for
the
most
part
they
spake
to
the
Gentiles
,
Ephes.
2.
12.
before
strangers
from
the
couenant
;
by
such
milde
speaking
the
better
to
allure
them
vnto
,
or
encourage
them
in
the
faith
;
or
vnto
the
Iewes
that
began
to
relent
of
their
obstinacie
,
and
to
incline
their
eares
to
the
Gospell
.
Now
touching
this
place
,
the
Apostle
had
power
(
as
he
writeth
to
Philemon
)
to
haue
commanded
or
charged
these
Romanes
to
doe
that
which
here
he
requireth
of
them
,
and
yet
for
loues
sake
(
as
he
saith
further
to
Philemon
)
Philemon
8.
he
did
beseech
or
exhort
them
.
For
Paul
in
the
same
place
to
Philemon
,
vseth
the
same
word
in
the
originall
,
that
he
doth
here
and
in
the
former
places
.
This
he
doth
in
his
loue
,
meeknesse
and
mildnesse
,
the
more
to
perswade
them
,
and
to
winne
their
loue
;
the
which
to
do
he
beseecheth
them
rather
,
then
(
as
he
might
)
commandeth
them
.
But
here
we
are
not
altogether
to
passe
by
that
that
Thomas
a
Watering
(
I
meane
Thomas
Aquinas
)
noteth
vpon
this
place
,
namely
,
that
he
beseecheth
them
,
first
to
test●fie
Tho.
Aquinas
in
Rom.
12.
1.
his
humilite
,
as
Prou.
18.
23.
The
poore
vseth
intreaties
,
but
the
rich
answereth
roughly
.
Secondly
,
that
he
might
the
more
of
his
loue
moue
them
by
intreating
them
,
as
Paul
did
Philemon
and
the
Galatians
.
Thirdly
,
for
reuerence
of
Philem.
8.
Gal.
6.
1.
1.
Tim.
5.
1.
the
Romanes
,
as
Paul
admonisheth
Timothy
,
not
to
rebuke
an
Elder
,
but
to
intreate
him
as
a
father
.
Here
,
in
medio
consist
it
virtus
:
the
middle
of
these
three
is
the
best
.
For
although
by
so
intreating
them
,
Paul
did
shew
his
humility
;
yet
that
he
did
it
as
the
poore
creepeth
and
croucheth
to
the
surly
rich
man
,
is
not
to
be
yeelded
.
Touching
the
third
,
that
Paul
did
so
intreate
the
Romanes
as
he
would
haue
Timothy
to
intreate
Elders
as
fathers
,
this
likewise
is
not
to
be
granted
,
because
Paul
was
many
wayes
superiour
,
no
wayes
inferiour
to
these
beleeuing
Romanes
.
The
second
is
that
I
haue
before
noted
,
yet
the
place
to
the
Galatians
is
not
fitly
applied
,
because
we
reade
not
these
Romanes
to
haue
bin
ouertaken
with
such
a
fault
,
as
whereof
the
Apostle
writeth
to
the
Galatians
.
Notwithstanding
these
word
of
Thomas
Aquinas
being
a
Papist
,
do
argue
a
more
modest
spirit
in
him
,
then
is
to
be
found
in
the
Papists
of
our
time
.
To
returne
,
as
Paul
in
his
loue
here
beseecheth
these
Romanes
,
so
do
the
other
Apostles
the
like
.
For
proofe
whereof
I
need
alledge
no
places
,
the
thing
is
so
common
.
And
this
teacheth
all
Ministers
of
the
word
so
to
do
also
with
those
with
whom
they
think
by
such
meanes
they
may
preuaile
.
For
the
seruant
of
God
(
that
is
,
the
man
of
God
,
and
Minister
of
God
,
in
place
of
speaciall
seruice
vnto
God
)
must
not
striue
,
but
be
gentle
vnto
all
men
,
apt
2.
Tim.
2.
24.
and
3.
17.
to
teach
,
patient
,
in
meeknesse
instructing
those
that
oppose
themselues
,
if
God
peraduenture
(
or
at
any
time
)
will
giue
them
repentance
to
the
acknowledging
of
the
truth
:
that
is
,
to
trie
if
God
will
giue
them
repentance
.
As
all
men
must
haue
that
wisedome
that
is
from
aboue
,
peaceable
and
gentle
:
Iam.
3.
17.
so
especially
the
Ministers
of
the
Gospell
must
be
endued
with
it
,
that
so
their
words
may
the
better
be
as
goades
and
as
nailes
,
fastened
by
the
maisters
of
the
assemblies
,
giuen
from
Eccles
12.
11.
one
Shepheard
.
Notwithstanding
,
as
before
we
heard
that
Paul
said
,
he
had
power
to
command
Philemon
;
so
all
the
Ministers
of
the
Gospell
haue
the
like
power
to
reproue
and
rebuke
with
2.
Tim.
4.
2.
Tit.
2.
15.
all
authoritie
,
as
being
themselues
commanded
so
to
do
.
Yea
,
in
that
place
2.
●im.
4.
2.
the
word
translated
to
rebuke
,
sometime
signifieth
to
chide
or
rate
;
as
when
it
is
said
,
that
Christ
rebuked
the
windes
,
the
same
word
is
vsed
.
So
also
when
he
rebubed
the
Diuell
in
the
child
.
The
same
Math.
8.
26.
Mark
.
4.
37.
Luk.
8.
34.
Mark
.
9.
25.
Luk.
4.
35.
41.
word
is
also
vsed
when
he
rebuked
the
Diuels
in
another
possessed
with
them
.
Notwithstanding
this
is
not
to
be
done
but
vpon
vrgent
necessitie
,
and
then
also
in
great
discretion
and
wisedome
,
with
good
respect
of
persons
,
of
the
qualitie
of
the
sinne
,
of
place
,
and
of
the
time
.
I
could
confirme
this
by
diuers
arguments
,
and
illustrate
it
by
diuers
examples
,
of
Prophets
,
Iohn
the
Baptist
,
our
Sauiour
,
the
Apostles
,
diuers
ordinary
Ministers
that
feared
not
in
godly
maner
,
sharply
,
roundly
and
worthily
so
to
rebuke
Kings
of
Iuda
and
Israel
,
and
other
Kings
and
Emperours
;
yea
not
onely
those
that
were
wicked
,
but
some
also
that
were
good
,
as
occasion
by
their
sinnes
required
.
And
surely
feare
and
cowardlinesse
in
sparing
reprehensions
where
they
are
necessary
,
is
sometimes
the
betraying
of
Gods
truth
the
bane
of
Princes
,
and
the
ruine
of
whole
kingdomes
.
But
this
shall
suffice
for
the
first
prefixed
argument
from
the
maner
of
Pauls
exhortation
in
the
word
,
I
beseech
.
The
illatiue
word
Therefore
,
hath
relation
not
onely
to
the
32
verse
of
the
eleuenth
Chapter
,
God
hath
concluded
them
all
in
vnbeleefe
,
that
he
might
haue
mercie
on
all
,
but
also
to
all
the
doctrine
of
the
Apostle
before
in
part
recapitulated
;
and
it
is
to
be
ioyned
with
his
mention
afterwards
of
the
mercies
of
God
,
whereby
he
doth
thus
beseech
them
.
Now
touching
the
word
Brethren
,
he
doth
not
giue
it
Brethren
.
them
as
he
did
before
to
the
Iewes
,
for
he
calleth
them
Rom.
9.
3.
his
brethren
and
kinsmen
according
to
the
flesh
;
but
these
being
by
nature
of
another
nation
,
and
heathen
,
he
calleth
Rom.
8.
15.
Gal.
4.
7.
brethren
according
to
the
Spirit
of
adoption
,
whereby
they
were
with
him
the
children
of
God
,
and
heires
of
the
kingdome
of
heauen
,
which
is
a
farre
greater
and
more
honorable
brotherhood
and
kindred
then
to
be
brethren
or
kinsmen
to
the
greatest
Kings
and
Emperours
in
the
world
.
Math.
12.
49.
Luk.
11.
28.
This
title
of
brethren
being
euery
where
in
all
the
Epistles
so
frequent
,
I
need
not
to
stand
vpon
it
,
as
some
perhaps
would
do
.
Onely
thus
much
,
that
it
is
a
word
testifying
loue
and
humilitie
,
not
proceeding
ex
more
,
sed
examore
,
not
of
custome
,
but
of
loue
;
not
vsed
to
fill
vp
the
sentence
,
and
to
make
the
phrase
and
stile
the
fuller
and
smoother
,
and
the
more
delightsome
to
the
outward
eare
,
but
coming
from
humilitie
,
and
seruing
to
the
furtherance
of
Gods
sacred
truth
and
veritie
.
As
the
wicked
do
spue
and
cast
out
bitter
words
,
railings
and
reuilings
Math.
12.
34
,
35.
from
the
abundance
of
wrath
,
hatred
and
malice
in
their
hearts
;
so
did
the
Apostles
,
and
so
ought
all
good
Ministers
to
send
forth
such
amiable
and
kind
words
from
that
abundance
of
vnfained
loue
in
their
hearts
.
Neither
is
there
any
repugnance
betwixt
this
word
and
babes
and
children
,
&c.
For
in
Christianitie
,
the
same
persons
may
be
fathers
and
brothers
,
and
children
to
the
same
,
though
they
cannot
be
so
in
flesh
and
blood
.
Both
these
words
,
I
beseech
and
brethren
,
are
the
more
in
Paul
,
in
respect
of
his
high
calling
aboue
all
sorts
of
Ministers
in
these
dayes
,
and
in
respect
likewise
of
his
great
and
admirable
graces
.
Touching
this
word
also
brethren
,
it
sheweth
the
Apostle
Vse
1
the
reprehension
of
the
Pope
.
esteemed
them
not
as
seruants
,
but
as
his
brethren
in
Christ
,
the
pride
of
Antichrist
and
of
all
his
Prelats
,
that
exercise
Lordly
authoritie
ouer
all
the
Lords
heritage
,
yea
ouer
all
the
Lords
Ministers
,
though
of
greater
graces
then
themselues
,
vsing
them
as
seruants
and
as
slaues
;
directly
contrary
to
his
command
,
whose
successors
they
1.
Pet.
5.
3.
boast
themselues
to
be
.
Yea
though
the
Pope
call
himselfe
Seruus
seruorum
,
Seruant
of
seruants
,
yet
he
neuer
sheweth
himselfe
so
to
be
,
no
not
to
any
Princes
or
Emperours
:
but
as
cleane
contrary
to
himselfe
,
most
blasphe●ously
he
anogateth
the
prerogatiue
title
of
Christ
Iesus
,
styling
himselfe
King
of
Kings
,
and
Lord
of
Lords
:
(
Oh
●euela
.
17.
14.
and
19.
16.
what
Christian
heart
can
endure
such
blasphemies
?
especially
how
strange
is
it
,
that
Christian
Princes
haue
so
long
endured
it
,
and
yet
do
endure
it
?
)
So
he
dealeth
and
carrieth
himselfe
accordingly
towards
Princes
,
Kings
and
Emperours
,
and
towards
all
other
,
not
onely
putting
their
necks
vnder
his
girdle
,
but
trampling
with
his
foule
feete
vpon
their
sacred
heads
,
yea
vpon
the
soules
of
so
many
as
subiect
themselues
vnto
him
,
and
whom
the
Lord
in
his
iust
iudgement
leaueth
to
themselues
,
and
giueth
them
ouer
to
beleeue
lies
,
because
they
receiued
not
the
loue
2.
Thess.
2.
10.
of
the
truth
that
they
might
be
saued
.
As
this
serueth
for
reprehension
of
the
Pope
and
all
his
,
2.
Vse
for
instruction
.
so
it
teacheth
all
Ministers
by
the
like
loue
to
draw
their
people
to
better
loue
of
the
word
,
and
of
such
exhortations
as
from
the
word
and
vpon
the
word
they
make
vnto
1.
Pet
2.
5.
them
;
whereby
the
better
to
build
them
vp
as
liuing
stones
,
and
to
make
them
a
spirituall
house
for
the
Lord
himselfe
to
dwell
in
.
Yea
,
their
very
reprehensions
should
come
from
such
loue
,
that
they
may
be
the
better
regarded
,
and
Psal.
141
5.
accepted
as
kindnesse
,
and
as
precious
oile
that
shall
not
breake
their
head
.
Therefore
the
Apostle
prefixeth
this
word
brethren
,
not
onely
before
such
exhortations
as
this
is
,
but
also
before
his
reprehensions
.
When
he
could
reproue
the
Corinthians
for
not
profiting
by
the
word
as
1.
Cor.
3.
1.
they
might
and
should
haue
done
,
doth
he
not
begin
his
reprehension
with
the
same
word
?
Doth
he
not
the
like
in
his
rebuke
of
them
for
their
confusion
and
disorder
in
their
publike
meetings
,
euery
one
of
them
hauing
his
Psalme
1.
Cor.
14.
1.
his
doctrine
,
his
tongue
,
his
reuelation
,
his
interpretation
by
himselfe
?
Yea
,
doth
he
not
with
the
same
word
enter
into
his
reproofe
of
them
for
their
too
easie
hearkning
to
them
that
had
denied
the
great
article
of
our
faith
,
concerning
1.
Cor.
15.
1.
the
resurrection
from
the
dead
?
The
same
may
be
said
of
many
other
the
like
reprehensions
made
in
loue
.
Yea
,
the
Lord
will
haue
all
reprehensions
of
one
another
,
to
proceed
from
the
same
roote
;
accounting
them
to
hate
their
brethren
in
their
heart
(
whatsoeuer
they
pretend
Leuit.
19.
17.
outwardly
)
that
do
not
rebuke
him
.
Oh
that
this
were
seriously
considered
and
diligently
practised
.
But
to
adde
a
little
more
touching
this
title
brethren
;
it
may
be
demanded
,
whether
all
that
professe
themselues
Christians
are
to
be
accounted
brethren
?
I
answer
,
yea
,
till
they
bewray
the
contrary
.
For
loue
thinketh
no
euill
,
1.
Cor
13.
5.
Gal.
2
4.
2.
Cor.
11.
26.
without
some
apparent
cause
.
Notwithstanding
,
some
are
falsly
so
called
,
and
therefore
termed
by
the
Apostle
false
brethren
.
Yea
,
as
one
saith
,
Multae
sunt
foris
oues
,
multi
sunt
intus
lupi
:
There
are
many
sheepe
without
the
Church
,
and
many
wolues
within
:
so
there
be
few
visible
Churches
(
or
rather
none
)
wherein
there
are
not
some
vnworthy
altogether
of
the
name
of
brethren
.
When
our
Sauiour
commanded
his
Disciples
not
to
giue
that
which
was
holy
vnto
dogs
,
neither
to
cast
their
pearles
before
swine
;
doth
he
Math.
7.
6.
not
meane
that
euen
amongst
the
Iewes
that
were
the
onely
visible
Church
and
children
of
God
,
there
were
some
such
swine
and
dogs
?
Yea
that
apparently
were
such
:
otherwise
that
precept
needed
not
.
For
he
forbad
his
Disciples
Math.
10.
5.
Prou.
9.
7.
8.
all
preaching
as
then
to
the
Gentiles
.
Is
not
this
further
euident
by
Salomons
commandement
against
rebuke
of
scorners
?
Were
there
not
also
dogs
amongst
Phil.
3.
2.
the
Philippians
?
yea
some
that
openly
oppugne
the
truth
,
and
scorne
and
scoffe
at
Professors
,
Ministers
,
and
all
admonitions
and
reproofes
;
are
worse
then
those
dogs
and
swine
that
Peter
speaketh
of
,
because
they
neuer
vomited
2.
Pet.
2.
22.
vp
their
euill
,
neither
euer
haue
bin
washed
from
their
mire
,
and
yet
proudly
and
impudently
come
daily
to
the
word
and
Supper
of
the
Lord
,
remaining
still
in
their
euill
.
But
may
a
Minister
,
speaking
generally
to
an
auditorie
,
wherein
he
knoweth
and
seeth
such
,
call
them
by
the
name
of
Brethren
?
What
else
;
though
there
be
but
a
few
true
brethren
knowne
:
as
,
for
the
presence
of
a
few
honorable
or
wor●hip●ull
persons
,
he
may
say
,
Right
honorable
or
Right
worshipfull
.
And
so
the
Apostle
writing
to
the
Corinthians
,
commendeth
them
in
euery
thing
1.
Cor.
1.
5.
to
be
enriched
by
Iesus
Christ
in
all
vtterance
and
in
all
knowledge
:
and
yet
amongst
them
there
were
many
euill
that
troubled
all
the
rest
,
as
appeareth
by
many
things
in
the
same
Epistle
afterward
written
.
And
though
a
man
know
such
wicked
persons
in
his
auditorie
,
with
whom
hauing
vsed
all
good
meanes
,
he
could
do
no
good
,
but
that
still
they
remaine
scoffers
and
scorners
,
and
yet
will
come
to
the
word
,
he
is
no
more
to
be
troubled
therewith
,
then
by
very
dogs
that
come
with
their
maisters
to
Church
:
yet
not
altogether
despairing
of
them
,
or
vtterly
discouraging
himselfe
,
as
long
as
they
come
;
because
as
God
is
Math.
3.
9.
able
to
raise
vp
children
vnto
Abraham
of
stones
:
so
such
dogs
for
the
present
,
he
can
turne
into
sheep
,
as
well
as
he
changed
Paul
from
a
roaring
Lion
against
the
Church
,
to
be
not
onely
a
sheepe
,
but
a
worthy
Apostle
,
for
the
gathering
Acts
9.
together
of
many
sheepe
into
the
fold
of
Christ
.
Now
as
all
must
be
louingly
and
tenderly
dealt
with
by
the
Minist●rs
of
the
word
,
so
especially
must
new
conuerts
,
as
tender
plants
and
yong
graffs
in
an
orchard
,
especially
such
as
come
of
euill
parents
,
that
they
may
be
the
more
encouraged
,
and
the
better
strengthened
in
the
faith
,
lest
they
turne
againe
into
their
fathers
wayes
.
This
title
so
often
occurring
in
the
Epistles
of
Paul
and
the
other
Apostles
,
teacheth
vs
what
naturall
loue
there
ought
to
be
betwixt
Ministers
and
people
;
and
that
the
people
are
to
accept
of
their
doctrine
,
admonitions
,
exhortations
and
reprehensions
,
as
of
the
best
brotherly
kindnesses
,
according
to
that
that
before
we
heard
.
Oh
also
that
the
people
themselues
would
liue
so
together
,
and
mutually
loue
one
another
as
brethren
;
and
performe
such
mutuall
duties
in
deed
and
in
truth
one
to
another
,
as
are
often
commended
and
commanded
,
not
onely
to
be
performed
,
but
also
to
abound
more
and
more
:
and
that
not
1.
Thess.
4.
10.
Heb.
6.
11.
and
10.
24.
2.
Pet.
1.
8.
onely
for
the
good
of
one
anothers
outward
state
,
but
also
for
the
furthering
one
of
anothers
saluation
.
Was
there
euer
any
time
that
required
these
things
more
then
this
age
doth
?
Touching
Ministers
notwithstanding
they
are
more
to
be
respected
then
onely
to
haue
duties
of
brotherly
kindnesses
performed
vnto
them
:
but
hereof
more
afterwards
.
This
shall
suffice
for
the
second
argument
prefixed
to
the
exhortation
following
,
taken
from
the
word
Brethren
.
CHAP.
III.
Of
the
third
Argument
prefixed
to
the
exhortation
following
,
taken
from
the
mercies
of
God
.
HEre
we
are
first
of
all
to
obserue
the
plurall
number
.
oictirmos
oictos
.
He
saith
not
mercie
,
but
m●rcies
:
though
the
ol●
Latin
vul●ar
translation
and
all
ancient
interpreters
reade
it
singularly
mercie
.
And
the
word
is
deriued
of
another
signifying
mercie
.
But
this
word
deriued
from
thence
here
vsed
,
signifieth
the
execution
of
mercie
,
and
dec●a●ation
of
mercie
by
some
worke
.
Both
words
,
the
primitiue
and
deriuatiue
haue
relation
to
miserie
.
Now
the
plurall
number
signifieth
the
manifold
works
of
Gods
mercie
,
according
to
the
manifold
miseries
of
men
.
Gods
mercie
is
but
one
;
yea
all
that
is
in
God
is
but
one
,
as
God
himselfe
is
but
one
.
For
God
is
so
simple
an
essence
,
that
he
admitteth
Ephes.
4.
6.
no
varietie
in
him
.
Diuers
attributes
are
ascribed
to
God
;
but
that
is
onely
for
our
capacitie
,
and
according
to
his
applying
of
himselfe
to
our
manifold
necessities
:
otherwise
whatsoeuer
is
in
God
,
is
all
but
one
.
Now
the
plurall
number
is
here
and
elsewhere
vsed
,
in
respect
of
our
manifold
sinnes
,
and
like
manifold
miseries
by
our
sinnes
.
For
as
many
diseases
require
many
medicines
,
and
Psal
77.
10.
106.
7.
2.
Cor.
1.
3.
many
sores
craue
many
plaisters
;
so
our
manifold
sinnes
and
miseries
require
many
medicines
,
or
many
workes
of
Gods
mercie
.
This
argument
is
like
to
that
,
I
Paul
my selfe
beseech
you
2.
Cor.
10.
1.
by
the
meeknesse
and
gentlenesse
of
Christ
,
&c.
There
is
some
similitude
(
I
say
)
betwixt
these
two
places
.
Onely
herein
is
the
difference
,
that
in
the
one
place
he
saith
the
mercies
plurally
,
and
in
the
other
the
meeknesse
and
gentlenesse
singularly
:
secondly
,
that
in
the
one
place
there
is
the
name
of
God
,
in
the
other
of
Christ
.
By
mercies
he
meaneth
also
in
this
place
,
Gods
works
of
mercie
onely
concerning
our
soules
and
the
life
to
come
.
For
this
word
therefore
,
referreth
vs
onely
to
those
things
that
the
Apostle
had
before
written
,
euen
to
all
those
passages
of
Gods
dealing
before
mentioned
,
and
before
in
part
recapitulated
by
me
,
as
to
iustification
by
faith
without
the
workes
of
the
Law
,
&c.
In
all
the
former
part
of
the
Epistle
the
Apostle
had
not
mentioned
any
mercie
of
God
concerning
this
life
:
all
before
said
,
concerneth
euerlasting
saluation
.
Now
by
speaking
plurally
of
mercies
,
he
noreth
that
all
All
the
mercies
of
God
do
concurre
in
the
saluation
of
any
.
Ephes.
4.
7.
the
former
mercies
of
God
do
concurre
and
must
concurre
to
the
saluation
of
euery
one
appointed
to
saluation
.
Whosoeuer
hath
one
,
hath
all
.
One
is
not
enough
without
all
.
Yet
this
is
to
be
vnderstood
first
,
of
all
common
mercies
;
I
meane
common
to
all
the
elect
:
secondly
,
of
all
such
in
seuerall
measures
.
There
are
many
mercies
of
the
life
to
come
,
specially
belonging
to
some
speciall
persons
,
as
appeareth
by
those
particulars
here
mentioned
in
verses
6.
7.
8.
All
such
graces
are
not
necessarie
for
all
,
neither
do
concurre
in
all
.
The
speciall
workes
1.
Cor.
12.
4.
also
of
Gods
mercie
to
speciall
callings
,
are
not
all
alike
,
and
wrought
in
equall
measure
.
But
to
euery
one
is
giuen
grace
according
to
the
measure
of
the
gift
of
Christ
.
And
there
vers.
6.
are
diuersities
of
gifts
but
the
same
Spirit
.
And
in
this
Chapter
,
Hauing
gifts
differing
&c.
And
what
need
so
graue
an
admonition
in
verse
3.
by
the
grace
giuen
to
Paul
that
euery
man
among
these
Christian
Romanes
should
not
thinke
of
himselfe
more
highly
then
he
ought
to
thinks
,
if
all
mercies
or
graces
were
alike
in
all
?
Gods
mercies
to
come
,
greater
then
any
past
or
present
.
Not
to
stand
any
longer
hereupon
,
but
to
proceed
;
by
the
mercies
of
God
in
this
place
,
he
meaneth
not
onely
mercies
past
,
and
mercies
present
,
but
also
mercies
to
come
;
which
are
greater
then
any
we
haue
had
or
haue
.
First
,
because
they
shall
be
in
heauen
;
whereas
these
are
all
here
below
.
Secondly
,
because
they
shall
be
without
feare
of
any
losse
,
of
any
depriuation
,
of
any
of
diminution
.
Thirdly
,
they
shall
not
be
by
degrees
as
here
,
but
all
at
once
,
and
euerlasting
.
But
are
our
mercies
here
vncertain
?
Not
so
:
yet
in
respect
of
our
weaknesse
,
and
of
the
multitude
2.
Cor.
7.
1.
and
power
of
our
aduersaries
,
both
without
vs
,
and
Philip.
2.
12.
1.
Pet.
1.
17.
also
within
vs
,
we
are
neuer
without
feare
,
neither
must
be
;
not
of
losing
,
but
of
ceasing
them
,
and
of
weakning
and
obscuring
our
assurance
of
them
.
Fourthly
,
Gods
mercies
to
come
,
are
greater
then
any
past
or
present
,
because
they
shall
be
without
any
misery
at
all
.
And
as
in
these
respects
they
are
greater
,
so
they
are
also
as
certaine
as
those
that
here
already
we
haue
.
And
the
mercies
of
God
which
here
we
haue
,
are
assurances
Gods
future
mercies
as
sure
as
any
past
or
present
.
Numb.
23.
19.
Iam.
1.
17.
Heb.
6.
17.
1.
Pet.
1.
19.
of
those
we
shal
haue
.
And
for
our
better
assurance
of
them
,
we
are
first
of
all
to
consider
the
immutable
promise
of
God
,
bound
with
a
solemne
oath
,
euen
by
his
owne
name
.
Secondly
,
they
are
as
sure
as
those
that
we
haue
,
in
respect
of
the
great
price
of
our
redemption
,
euen
the
precious
blood
of
Christ
Iesus
.
For
,
hath
Christ
redeemed
vs
with
so
great
a
price
,
and
will
he
lose
vs
?
Thirdly
,
in
respect
of
Christs
intercession
in
our
behalfe
for
those
mercies
:
first
,
whilest
he
was
here
in
earth
:
secondly
,
Ioh.
17.
24.
Rom.
8.
32.
Ioh.
11.
42.
now
in
heauen
.
This
reason
is
the
stronger
,
because
Christ
is
heard
alwayes
;
and
God
cannot
but
heare
him
,
because
he
is
his
Sonne
in
whom
he
is
well
pleased
:
Mat.
3.
17.
1.
Pet.
3.
18.
1.
Ioh.
2.
1.
and
he
was
alwayes
iust
,
neuer
sinning
,
either
in
any
other
thing
or
in
praying
.
Fourthly
,
as
before
he
did
and
now
doth
make
intercession
for
vs
,
so
it
was
the
end
of
his
ascending
into
heauen
to
prepare
a
place
for
vs
.
Hath
he
prepared
a
place
for
Ioh.
14.
2.
vs
,
and
shall
we
be
frustrated
of
it
?
Fiftly
,
Christ
hath
not
onely
promised
these
future
mercies
,
but
also
vpon
his
promise
,
and
to
bind
himselfe
the
more
to
the
performance
thereof
,
he
hath
giuen
vs
the
earnest
of
his
Spirit
.
Will
he
lose
his
earnest
?
Can
any
force
2.
Cor.
1.
22.
Ephes.
1.
13
,
1●
.
withhold
that
from
him
,
for
which
he
hath
giuen
earnest
?
or
can
we
withhold
our selues
?
Hereunto
belongs
our
sealing
by
the
Spirit
of
redemption
.
Are
not
mens
writings
●
phes
.
4
30.
sure
that
are
sealed
?
and
shall
not
the
writings
of
God
and
of
Christ
Iesus
,
sealed
in
our
hearts
with
a
seale
of
such
a
price
,
be
much
surer
?
God
Spirit
is
the
seale
of
our
redemption
,
to
assure
vs
both
that
we
are
already
redeemed
Tit.
2.
14.
from
all
iniquitie
,
and
also
that
we
shall
be
redeemed
from
all
miseries
of
this
life
,
and
from
death
it selfe
,
as
they
are
punishments
of
sinne
;
so
that
we
may
say
euen
whiles
we
liue
here
,
Death
is
swallowed
vp
into
victory
:
O
Hos.
13.
14.
1.
Cor.
15.
54.
55
death
,
where
is
thy
sting
?
O
graue
,
where
is
thy
victory
?
Sixtly
,
the
mercies
of
God
to
come
are
as
sure
as
those
that
we
haue
,
because
(
in
the
former
respects
)
God
is
not
Heb.
6.
10.
See
more
in
Chap.
1.
in
the
end
.
Ioh.
13.
1.
Rom.
11.
29.
Gen.
27.
33.
vnrighteous
,
that
he
should
forget
our
works
and
labour
of
loue
,
&c.
Seuenthly
,
whom
God
loueth
he
loueth
to
the
end
;
and
the
gifts
and
callings
of
God
are
without
repentance
.
Did
Isaac
say
of
Iacob
,
I
haue
blessed
him
,
and
he
shall
be
blessed
;
and
wicked
Pilat
to
the
wicked
Iewes
of
the
title
of
Christ
that
he
had
written
vpon
the
crosse
,
What
I
haue
written
,
Ioh.
19.
19.
22.
Luk
,
10.
20.
Philip.
4.
3.
Reuel.
3.
5.
I
haue
written
?
and
shall
not
God
say
the
same
much
more
of
them
whom
he
hath
blessed
,
and
whose
names
he
hath
written
in
heauen
and
in
the
booke
of
life
.
Eightly
,
There
shall
arise
false
Christs
and
false
Prophets
,
Math.
24.
24.
and
shall
shew
great
signes
and
wonders
,
insomuch
that
(
if
it
were
possible
)
the
very
elect
shall
be
deceiued
.
It
is
not
therefore
possible
that
they
should
be
deceiued
,
and
consequently
that
they
should
perish
.
Ergo
they
shall
be
most
certainly
saued
.
Ninthly
,
all
partake
of
the
mercies
of
God
before
spoken
Ephes.
5.
30.
1.
Cor.
12.
14.
of
in
this
Epistle
,
are
one
with
Christ
Iesus
;
by
which
vnion
they
as
certainly
know
they
shall
be
in
heauen
with
him
,
as
they
know
himselfe
to
be
there
;
and
whiles
he
was
here
,
to
haue
prayed
for
vs
,
that
we
might
be
there
where
he
should
be
;
yea
by
which
vnion
we
do
already
sit
with
Ephes.
2.
6.
him
in
the
heauenly
places
.
Tenthly
,
the
Apostle
hath
assured
vs
that
he
will
make
our
vile
bodies
like
vnto
his
glorious
bodie
:
and
that
when
he
Philip.
3.
21.
Col.
3.
4.
shall
appeare
,
we
shall
appeare
with
him
in
glorie
:
and
Iohn
saith
,
we
shall
be
like
him
,
and
see
him
as
he
is
.
1.
Ioh.
3.
2.
Eleuenthly
,
the
wicked
souldiers
that
brake
the
bones
of
the
theeues
crucified
with
Christ
,
could
not
breake
his
bones
,
because
it
was
written
of
the
Passe-ouer
a
type
of
Christ
,
A
bone
of
him
shall
not
be
broken
.
Was
it
not
possible
for
a
bone
of
his
naturall
bodie
to
be
broken
,
because
it
Ioh.
19.
33.
36.
was
so
written
;
and
shall
it
be
possible
for
any
whole
member
of
his
mysticall
bodie
to
be
vtterly
lost
?
Twelfthly
and
lastly
,
(
not
to
be
tedious
herein
)
None
of
the
sheepe
of
Christ
that
haue
heard
his
voice
and
followed
Ioh.
10.
28.
29.
him
,
can
be
taken
out
of
Christs
hand
:
because
the
Father
that
hath
giuen
them
vnto
him
,
is
stronger
then
all
.
And
all
the
children
of
God
,
begotten
againe
through
the
rich
mercie
of
God
,
are
kept
and
guarded
(
as
I
said
before
)
by
the
power
of
God
&c.
Is
it
not
blaspemous
either
to
say
that
God
is
1.
Pet.
1.
5.
In
Chap.
1.
at
the
end
.
vnrighteous
,
or
to
denie
his
omnipotencie
,
that
he
is
not
able
to
keepe
his
owne
?
May
we
not
vpon
these
grounds
crie
out
,
O
the
vnsearchable
riches
of
Gods
goodnesse
,
as
well
as
of
his
wisedome
?
May
we
not
breake
out
into
admiration
of
the
happie
and
blessed
state
and
condition
of
all
them
that
are
partaker
of
such
mercies
of
God
?
Oh
then
how
forcible
an
argument
is
this
of
the
Apostle
,
to
prouoke
,
vrge
and
presse
all
by
these
mercies
to
present
their
bodies
a
sacrifice
vnto
God
?
Yea
certainly
this
argument
is
greater
then
whatsoeuer
can
be
vrged
to
this
purpose
from
all
the
iudgements
of
God
.
We
are
many
times
prouoked
Ios.
23.
8.
&c.
and
24.
14.
1.
Sam.
12.
24.
to
cleaue
vnto
God
,
to
feare
God
,
&c.
by
consideration
of
the
great
works
of
his
mercie
for
this
life
,
both
performed
and
also
promised
:
how
much
more
then
ought
these
his
great
mercies
of
the
life
to
come
quicken
vs
thus
to
present
our
bodies
a
sacrifice
,
liuing
,
holy
,
acceptable
.
Therefore
this
Apostle
from
the
doctrine
of
the
resurrection
of
the
dead
in
that
glorious
maner
that
he
had
described
the
same
,
inferreth
this
exhortation
to
stedfastnes
in
iudgement
,
and
to
abounding
in
all
good
workes
with
constancie
;
Therefore
my
beloued
brethren
be
stedfast
,
1.
Cor.
15.
58.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
rest
your selues
in
the
former
doctrine
▪
as
in
a
seate
or
chaire
of
state
,
after
ye
haue
bin
wearied
with
the
errors
of
false
Apostles
to
the
contrary
:
be
vnmoueable
,
let
no
man
vnseate
you
;
abounding
always
in
the
worke
of
the
Lord
;
forasmuch
as
ye
know
(
euen
certainly
)
that
your
labour
is
not
in
vaine
in
the
Lord
.
Doth
not
the
Apostle
Peter
also
from
the
same
certaintie
of
Gods
future
mercies
exhort
the
Christian
Iews
with
all
diligence
to
adde
to
their
faith
2
Pet.
1.
5.
6.
Vt
virtus
à
nomine
vir
proforti
&
strenuo
,
ita
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
deriuatur
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
autem
est
Mars
quam
Poetae
imperunt
Deum
b●lli
.
vertue
(
or
rather
fortitude
or
courage
,
according
to
the
deriuation
of
the
Greeke
word
)
and
to
their
said
courage
knowledge
(
for
the
better
direction
thereof
)
and
to
knowledge
temperance
(
because
men
of
courage
are
commonly
intemperate
)
and
to
temperance
patience
,
and
to
patience
godlinesse
,
and
to
godlinesse
brotherly
kindnesse
,
and
to
brotherly
kindnesse
loue
,
euen
towards
all
men
.
Doth
not
Iohn
likewise
exhort
to
loue
one
another
vnfainedly
and
in
deed
,
as
well
as
in
word
,
from
our
knowledge
that
we
1.
Ioh.
3.
14.
18.
19.
are
translated
from
death
vnto
life
,
and
of
our
being
in
truth
for
the
present
,
and
from
assurance
of
our
hearts
before
him
for
the
time
to
come
?
Away
therefore
with
all
doctrine
of
Poperie
,
that
teacheth
the
certaintie
of
Gods
mercie
to
come
,
to
be
the
doctrine
of
securitie
and
libertie
.
Away
with
all
Arminianisme
,
that
teacheth
that
no
man
can
be
sure
of
his
saluation
;
and
that
men
partaker
of
the
former
mercies
,
may
for
all
that
lose
all
,
Heb.
6.
9.
and
vtterly
and
finally
fall
away
from
grace
.
All
obiections
to
the
contrary
,
are
strawy
,
watery
and
weake
.
The
mainest
obiection
of
all
other
from
Heb.
6.
4.
&c.
is
dog-lame
;
yea
,
the
legs
thereof
are
so
cut
off
in
the
very
9.
10.
same
place
,
vers.
9.
10.
that
it
must
haue
legs
made
of
wood
to
support
it
,
that
will
be
burnt
with
the
fire
.
For
the
Apostle
adding
,
that
he
was
perswaded
better
things
of
them
,
and
such
as
did
accompanie
saluation
,
prouing
the
same
from
the
very
righteousnesse
of
God
,
in
those
respects
that
before
I
haue
spoken
,
doth
by
his
said
words
plainly
teach
vs
,
that
he
had
not
before
spoken
of
such
things
as
necessarily
accompanie
saluation
.
Can
there
be
any
thing
better
then
faith
,
and
these
mercies
of
God
apprehended
by
faith
?
Therefore
it
is
certaine
that
the
Apostle
had
not
before
spoken
of
such
things
,
as
in
verse
the
9.
he
calleth
better
things
,
and
such
as
accompanie
saluation
.
They
that
fall
away
from
the
communion
of
Saints
,
and
that
lose
their
taste
of
those
mercies
they
seemed
to
haue
,
neuer
were
of
the
Saints
,
neither
euer
indeed
had
receiued
those
1.
Ioh.
2.
19.
mercies
.
I
haue
seene
a
little
dog-bolt
booke
,
lately
published
by
some
that
style
themselues
,
falsly
called
Anabaptists
:
but
it
is
lamentable
to
see
how
the
poore
men
moile
themselues
in
their
errors
,
and
how
they
are
puzzled
with
the
former
place
of
Iohn
,
labouring
to
answer
it
,
but
most
fouly
abusing
it
,
saying
themselues
cannot
tell
what
.
They
multiply
words
indeed
,
but
in
them
not
a
word
to
purpose
,
neither
worth
any
answer
.
But
to
returne
and
proceed
;
doth
not
this
our
Apostle
from
the
very
promises
of
God
made
to
the
Iewes
in
old
time
,
mentioned
in
the
end
of
the
2.
Cor.
6.
prouoke
vs
Gentiles
engrafted
into
Christ
,
to
purge
our selues
from
all
2.
Cor.
7.
1.
filthinesse
of
the
flesh
and
of
the
spirit
,
&c.
As
for
the
words
following
,
in
the
feare
of
God
,
and
the
like
elsewhere
,
they
are
onely
to
be
opposed
to
presumption
,
and
are
to
be
vnderstood
as
motiues
to
the
more
watchfulnesse
,
in
respect
Philip.
2.
12.
of
the
weaknesse
of
our selues
whiles
we
liue
in
the
flesh
,
and
of
other
that
in
particulars
haue
deeply
fallen
,
and
also
(
as
I
said
before
)
of
the
manifold
and
mightie
aduersaries
of
our
saluation
:
yea
not
onely
in
respect
of
the
number
and
power
of
our
said
aduersaries
,
but
also
in
repect
of
their
great
craft
and
subtiltie
.
With
these
mercies
of
God
concerning
the
life
to
come
,
we
may
also
ioyne
the
afflictions
wherewith
the
Lord
doth
chastise
our
outward
man
,
because
by
them
he
schooleth
vs
,
to
make
vs
the
fitter
for
the
life
to
come
,
and
humbleth
vs
to
make
vs
more
capable
of
his
graces
accompanying
saluation
.
In
which
respect
the
Prophet
saith
,
It
Psal.
119.
71.
is
good
for
me
that
I
haue
bin
afflicted
,
that
I
might
learne
thy
statutes
.
And
the
Lord
threatning
,
that
if
his
people
would
not
hearken
vnto
him
to
do
all
his
commandements
,
he
would
Leuit.
26.
14.
&c
▪
thus
and
thus
afflict
them
:
and
if
by
such
afflictions
they
would
not
learne
to
refraine
their
wayes
,
then
he
would
send
seuen
times
more
plagues
vpon
them
,
according
to
their
verse
21.
sinnes
,
&c.
The
Lord
(
I
say
)
threatning
these
things
,
doth
not
onely
teach
vs
that
afflictions
are
for
sinne
,
but
that
also
they
are
medicines
to
cure
vs
of
sin
,
and
so
to
reforme
vs
,
that
we
may
present
our selues
such
a
sacrifice
as
here
we
are
exhorted
vnto
.
The
same
is
manifest
by
other
places
,
Iob
5.
17.
Psal.
94.
12.
Pro.
3.
12.
Heb.
12.
5.
Reuel.
3.
19.
that
in
the
former
considerations
pronounce
him
blessed
whom
the
Lord
chastiseth
;
as
also
that
teach
,
the
Lord
to
loue
them
whom
he
correcteth
.
By
all
these
things
we
see
,
that
we
may
well
reckon
the
Lords
chastisements
among
his
mercies
.
And
therefore
the
more
the
Lord
hath
exercised
any
in
such
maner
,
the
more
euery
such
man
should
labour
to
present
himselfe
such
a
sacrifice
to
God
,
lest
he
send
seuen
times
more
such
plagues
vpon
him
,
Leuit.
26.
18
&c
▪
such
chastisements
not
being
the
least
of
Gods
mercies
.
For
,
whom
he
loueth
,
he
will
not
leaue
:
but
though
he
make
no
vse
of
one
affliction
to
the
bettering
of
himselfe
yet
he
shall
haue
another
,
till
he
be
reformed
of
such
euils
as
for
the
which
the
Lord
hath
so
before
once
,
or
twice
,
or
thrice
afflicted
him
.
Let
euery
man
therefore
be
admonished
by
Gods
chastisements
,
not
onely
according
to
these
Scriptures
before
alledged
,
but
also
according
to
the
counsell
of
our
Sauiour
to
him
that
had
;
bin
so
impotent
for
38
yeares
,
that
he
was
not
able
to
helpe
himselfe
,
and
Ioh.
5.
14.
whom
he
had
restored
with
a
word
of
his
mouth
,
Behold
,
thou
art
made
whole
;
sinne
no
more
,
lest
a
worse
thing
come
vnto
thee
.
But
of
this
somewhat
more
afterward
.
All
the
former
mercies
,
and
euery
one
of
them
concerning
the
life
to
come
,
are
so
great
,
that
he
is
more
then
stonie
,
yea
of
a
steely
heart
,
that
will
not
be
prouoked
by
them
to
giue
himselfe
such
a
sacrifice
,
as
here
is
commended
.
Notwithstanding
,
although
the
Apostle
in
the
former
part
of
the
Epistle
,
hath
treated
onely
of
Gods
mercies
for
the
life
to
come
,
and
from
them
especially
doth
in
this
place
exhort
the
beleeuing
Romanes
and
all
other
to
giue
their
bodies
a
sacrifice
vnto
God
;
yet
Gods
mercies
also
of
this
life
,
being
appendices
of
them
,
and
appurtenances
vnto
them
,
ought
to
moue
vs
so
to
do
:
the
rather
,
because
that
God
by
the
giuing
of
Christ
for
vs
(
as
the
fountaine
Rom.
8.
32.
of
all
mercies
)
hath
assured
vs
freely
with
him
to
giue
vs
all
things
.
If
all
things
,
then
also
the
mercies
of
this
life
.
Hath
not
Christ
also
promised
also
all
mercies
euen
for
this
life
to
be
cast
vpon
them
that
first
seeke
the
kingdome
of
God
and
his
righteousnesse
?
And
indeed
the
blessings
of
Math.
6.
33.
this
life
,
great
and
small
,
are
not
onely
free
gifts
in
respect
of
our
vnworthinesse
of
them
,
but
they
are
also
mercies
,
both
in
respect
of
that
miserable
state
wherein
all
men
are
first
borne
(
euen
the
children
of
Princes
as
well
as
of
the
poorest
,
)
yea
more
weake
and
miserable
then
any
other
creatures
at
their
first
comming
into
the
world
,
and
also
because
the
first
parents
of
all
mankind
by
their
first
sinne
brought
themselues
and
all
their
posteritie
into
all
miseries
of
this
life
,
depriuing
themselues
and
all
theirs
of
all
those
blessings
euen
of
this
life
,
that
before
the
Lord
had
most
richly
endowed
them
withall
.
In
this
regard
therefore
,
we
here
in
England
haue
greater
cause
thus
to
present
our selues
a
sacrifice
vnto
God
,
because
as
the
,
Prophet
after
enumeration
of
many
blessings
and
mercies
bestowed
vpon
the
Israelites
,
whereby
he
had
prouoked
them
to
praise
the
Lord
,
he
concludeth
with
these
words
,
He
hath
not
dealt
so
with
any
nation
,
so
we
may
truly
say
,
Psal.
147.
20.
that
the
Lord
hath
not
dealt
so
with
any
nation
in
his
bountifull
blessings
and
mercies
,
euen
of
this
life
as
well
as
of
the
life
to
come
,
as
he
hath
dealt
with
vs
here
in
England
:
especially
at
this
time
may
we
say
so
,
because
we
daily
heare
and
almost
see
all
our
neighbors
round
about
vs
as
sheepe
appointed
to
the
slaughter
,
to
be
killed
all
the
day
Psal.
44.
22.
Rom.
8.
36.
long
without
all
mercie
;
according
to
the
religion
now
of
that
man
of
Rome
,
and
contrary
to
the
religion
that
is
of
God
,
or
else
to
be
forced
to
flie
for
their
liues
:
Iam.
1.
27.
and
3.
17.
whereas
we
with
our
children
in
the
meane
time
dwell
safely
here
euery
man
vnder
his
fig-tree
,
from
Dan
euen
to
1.
King
.
4.
25.
Beersheba
,
that
is
,
from
one
end
of
the
land
vnto
the
other
,
all
the
dayes
of
our
present
Soueraigne
,
and
of
our
former
most
renowmed
Queene
.
Oh
that
we
had
hearts
to
consider
of
these
mercies
,
as
we
ought
to
do
,
so
by
them
to
prouoke
our selues
to
offer
our selues
such
a
sacrifice
to
God
,
as
also
we
ought
:
and
so
much
the
more
,
by
how
much
the
more
vnworthy
we
are
of
the
least
of
them
.
But
do
we
so
?
Oh
that
we
did
.
Nay
rather
we
are
all
the
more
se●ure
,
and
do
the
more
adde
sinne
vnto
sinne
,
soothing
our selues
in
our
said
mercies
,
saying
with
old
and
new
Babylon
,
I
shall
be
a
Ladie
for
euer
;
and
giuing
our selues
Isai.
47.
7.
8.
to
pleasure
,
and
dwelling
carelesly
,
and
with
them
saying
also
in
our
hearts
,
We
are
alone
(
viz.
honorable
and
happy
)
and
none
else
besides
vs
;
we
shall
not
sit
as
a
widow
,
neither
shall
we
see
the
losse
of
children
.
We
are
also
like
to
them
that
were
at
ease
in
Sion
,
●and
trusted
in
the
mountaine
of
Samaria
,
Amos
6.
1.
&c.
Ezek.
12.
27.
putting
farre
away
the
euill
day
,
&c.
But
oh
that
at
length
we
would
be
wi●e
,
and
see
the
euill
to
come
,
and
hide
Pro.
22.
3●
27.
12.
our selues
from
it
.
Oh
that
we
would
take
heed
,
lest
we
feele
that
which
the
Prophet
Isaiah
in
the
place
before
mentioned
,
threatned
euen
in
a
moment
to
come
to
that
old
Babylon
,
in
one
day
the
losse
of
children
and
widowhood
,
that
is
,
those
euils
that
she
neuer
dreamed
of
,
yea
that
she
in
her
pride
and
securitie
boasted
she
should
neuer
see
:
were
not
this
iust
with
the
Lord
so
to
deale
with
vs
,
that
like
to
the
sonnes
in
law
of
Lot
,
haue
thought
them
that
haue
preached
Gen.
19.
14.
iudgement
to
come
,
thereby
to
moue
vs
to
repentance
,
to
haue
but
mocked
?
Verily
it
were
most
iust
.
But
let
vs
at
the
last
make
this
right
vse
of
the
mercies
of
God
for
this
life
,
that
Samuel
commended
to
the
Israelites
,
saying
,
1.
Sam.
12.
24.
Feare
ye
the
Lord
and
serue
him
&c.
and
consider
how
great
things
the
Lord
hath
done
for
you
.
If
we
still
go
on
in
our
sinnes
and
securitie
,
and
do
wickedly
(
not
presenting
our selues
such
a
sacrifice
vnto
God
,
as
here
the
Apostle
exhorteth
vs
vnto
)
let
vs
beware
of
that
which
he
threatneth
vers.
25.
in
the
next
verse
.
As
this
argument
from
these
outward
mercies
towards
vs
here
in
this
Land
,
is
generally
to
be
applied
vnto
all
(
because
all
haue
a
share
in
them
,
)
so
let
euery
man
particularly
consider
,
that
the
greater
measure
of
these
outward
mercies
the
Lord
hath
bestowed
vpon
him
,
the
more
he
endeuours
to
present
himselfe
such
a
sacrifice
to
God
as
here
we
are
called
vpon
to
present
.
For
if
to
whom
Luk.
12.
48.
men
haue
committed
much
,
of
him
they
will
aske
the
more
;
wil
not
the
Lord
do
the
like
?
But
doth
euery
man
make
this
particular
vse
of
Gods
mercies
for
this
life
,
particularly
receiued
from
the
Lord
?
Alas
no
,
but
cleane
contrary
;
he
withdraweth
himselfe
the
more
from
God
;
and
the
greater
that
any
man
(
for
the
most
part
)
is
in
outward
blessings
,
the
more
he
hardneth
his
heart
and
face
against
God
,
and
the
more
he
thinketh
he
may
sin
both
against
God
and
also
against
men
.
Therefore
if
there
be
any
goodnes
in
any
great
men
,
though
it
be
neuer
so
poore
and
little
,
we
vse
to
say
,
Little
is
much
in
such
a
man
.
Whereas
indeed
we
should
rather
say
,
It
is
nothing
in
such
a
man
,
as
for
whom
the
Lord
hath
done
so
much
.
For
doubtlesse
for
the
least
of
Gods
blessings
for
this
life
,
a
man
is
more
in
his
debt
;
and
the
more
he
dayly
receiueth
of
that
kind
,
into
the
greater
arrerages
he
runneth
with
him
,
euen
such
as
he
shall
neuer
be
able
to
discharge
;
so
that
he
may
well
say
,
What
shall
I
render
vnto
the
Lord
for
all
his
benefits
towards
Psal.
116.
12.
me
.
And
if
we
make
this
vse
of
such
blessings
for
this
life
,
then
shall
they
also
be
mercies
of
the
life
to
come
:
but
if
we
do
not
,
then
shall
they
be
iudgements
of
this
life
and
of
the
life
to
come
.
And
when
we
haue
deliberated
neuer
so
long
,
what
to
render
vnto
the
Lord
for
these
or
for
other
sorts
of
his
mercies
,
we
must
not
dreame
of
making
God
any
recompence
,
(
for
how
can
a
man
be
profitable
Iob
22.
2.
vnto
God
?
)
but
we
must
altogether
thinke
of
receiuing
more
,
and
euery
one
say
with
the
Prophet
in
the
former
place
,
I
will
take
the
cup
of
saluation
,
and
call
vpon
Psal.
116.
13.
the
Name
of
the
Lord
.
We
must
still
prepare
our selues
to
beg
more
(
at
least
heauenly
and
spirituall
blessings
)
and
to
magnifie
his
Name
for
those
that
already
we
haue
receiued
,
and
not
to
boast
or
prate
of
any
merits
by
any
thing
we
haue
done
,
but
acknowledge
that
whatsoeuer
we
haue
done
,
yet
we
are
but
vnprofitable
seruants
.
Luk.
17.
10.
By
the
premises
hitherto
spoken
,
we
see
that
they
do
abuse
the
mercies
of
God
,
that
are
made
the
more
secure
by
them
,
and
that
take
libertie
to
commit
sinne
vpon
sin
,
either
from
the
mercies
already
receiued
,
or
from
the
certaintie
of
Gods
mercies
to
come
.
For
his
said
future
mercies
are
not
promised
to
any
but
to
such
as
feare
him
and
Psal.
103.
11.
13.
17.
18.
keep
his
couenant
,
and
remember
his
commandements
to
do
them
.
Yea
certainly
,
they
that
rightly
consider
of
Gods
mercies
but
towards
other
,
be
they
neuer
so
meane
,
will
thereby
prouoke
themselues
,
though
liuing
and
wallowing
in
their
sinnes
,
to
confesse
and
forsake
them
,
and
to
returne
Pro.
28.
13.
Ier.
4.
6.
vnto
the
Lord
,
in
hope
they
shall
find
mercie
.
Did
not
the
prodigall
sonne
so
do
,
by
remembring
the
plentie
of
Luk.
15.
17.
18.
the
poorest
seruant
in
his
fathers
house
?
Oh
that
all
prodigall
and
lasciuious
sonnes
would
do
the
like
!
such
as
are
swaggerers
,
drunkards
or
great
drinkers
,
though
not
vnto
drunkennesse
,
riotous
,
waste-goods
,
stubburne
,
rebellious
,
Isai.
5.
11.
Luk.
18.
2.
neither
fearing
God
nor
reuerencing
men
,
no
not
their
fathers
that
begat
them
,
nor
their
mothers
that
bare
them
with
great
paines
,
and
gaue
them
suck
with
many
a
pinch
,
and
in
their
age
haue
more
sorow
of
heart
by
them
then
euer
they
had
ioy
before
.
Oh
that
all
other
vngodly
persons
would
do
the
like
.
If
they
be
very
gracelesse
children
(
as
there
are
too
many
)
that
will
not
submit
themselues
to
their
parents
,
and
performe
dutie
vnto
them
from
consideration
of
such
before
mentioned
fatherly
and
motherly
kindnesses
;
how
gracelesse
are
they
to
God
,
how
wicked
,
how
rebellious
,
that
from
these
his
mercies
will
not
be
prouoked
to
yeeld
their
bodies
a
sacrifice
vnto
him
?
They
therefore
are
enemies
to
all
pietie
,
and
to
these
mercies
of
God
,
and
to
all
grace
of
God
,
that
from
the
same
do
argue
for
all
libertie
and
impietie
,
saying
(
being
admonished
of
their
sinne
,
and
exhorted
to
reformation
)
What
?
God
is
mercifull
,
he
is
not
so
hard
as
you
make
him
.
Moreouer
,
if
Gods
mercies
be
so
great
and
certain
vnto
men
most
vnworthy
of
them
,
how
should
this
prouoke
one
man
to
shew
mercie
to
another
,
in
imitation
of
this
mercie
of
God
,
according
to
that
of
our
Sauiour
,
Be
ye
Luk.
6.
36.
Math.
5.
7.
Iam.
2.
13.
mercifull
as
your
Father
also
is
mercifull
.
And
hath
he
not
said
,
Blessed
are
the
mercifull
,
for
they
shall
receiue
mercie
?
Hath
not
the
Apostle
also
said
,
There
shall
be
iudgement
mercilesse
to
him
that
sheweth
no
mercie
?
but
mercie
reioyceth
against
iudgement
.
God
hath
no
need
of
vs
,
but
we
haue
need
one
of
another
.
We
cannot
be
profitable
to
God
,
but
Iob
22.
2.
we
may
be
beneficial
one
to
another
;
yea
the
poorest
that
is
,
to
the
greatest
,
as
diuers
other
wayes
,
so
especially
by
praying
for
him
,
as
the
Prophet
of
Iuda
was
vnto
Ieroboam
,
1.
King
.
13.
6.
by
his
prayer
curing
his
withered
hand
.
Yea
,
we
may
deserue
kindnesse
one
of
another
;
but
(
as
in
part
hath
bin
shewed
before
)
we
cannot
recompence
God
for
that
we
haue
had
of
him
,
much
lesse
can
we
merit
any
new
blessings
.
Besides
all
the
premises
,
if
Gods
mercies
be
so
great
as
we
haue
heard
,
how
highly
are
we
to
esteeme
of
the
word
of
God
,
the
cabinet
or
casket
wherein
all
the
said
mercies
of
God
are
contained
,
and
whereby
likewise
the
Lord
conueyeth
them
all
vnto
vs
,
and
the
which
it selfe
is
one
of
the
principallest
mercies
?
Yea
further
,
how
highly
are
all
Gods
Ministers
to
be
regarded
,
that
faithfully
bring
those
mercies
vnto
vs
?
euen
so
highly
,
that
we
should
receiue
them
as
the
Galatians
sometime
did
Paul
,
Gal.
4.
14.
2.
Cor.
5.
20.
euen
as
an
Angell
of
God
,
yea
as
Christ
Iesus
himselfe
,
for
whom
they
are
Ambassadours
:
and
finally
,
that
if
it
were
possible
(
as
Paul
speaketh
in
the
former
place
to
the
Galatians
)
we
should
plucke
out
our
owne
eyes
,
and
giue
them
vnto
them
,
if
thereby
we
might
do
them
good
.
If
as
Christ
laid
downe
his
life
for
vs
,
we
ought
to
lay
downe
ours
for
the
1.
Ioh.
3.
16.
brethren
,
should
we
not
much
more
do
the
same
for
faithfull
Ministers
that
teach
vs
,
and
are
Gods
hands
to
deliuer
Isai.
52.
7.
Rom.
10.
15.
these
mercies
vnto
vs
?
How
beautifull
are
the
feet
of
them
that
bring
glad
tidings
?
Shall
their
faces
then
be
odious
vnto
vs
?
so
indeed
they
are
to
many
;
especially
if
the
Ministers
preaching
neuer
so
freely
and
without
any
charge
vnto
them
,
do
reproue
them
or
theirs
;
yea
if
from
the
guiltinesse
of
their
consciences
they
do
but
thinke
themselues
or
theirs
reproued
,
then
they
take
them
to
be
their
enemies
,
as
Ahab
did
Eliah
.
Sometime
also
they
shake
their
1.
King
.
21.
20.
Psal.
22.
7.
Math.
27.
39.
heads
at
such
Ministers
,
as
Dauids
enemies
did
at
him
,
as
a
type
of
Christ
;
and
as
they
that
passed
by
did
at
Christ
himselfe
vpon
the
crosse
,
and
as
the
bull
doth
at
the
dogs
.
But
of
the
regard
of
the
Ministers
of
the
word
,
more
afterwards
.
Here
also
from
these
words
,
the
mercies
of
God
,
let
vs
learne
humilitie
,
and
acknowledge
all
that
we
haue
to
come
from
Gods
mercie
in
respect
of
our
miserie
;
euen
a
pluralitie
of
mercies
in
respect
of
the
pluralitie
of
our
miseries
.
How
then
can
any
boast
of
any
merits
in
respect
of
any
works
?
How
can
any
man
glorie
in
himselfe
?
Yea
,
let
all
men
giue
all
glorie
to
God
for
deliuering
them
from
their
manifold
miseries
,
by
vouchsafing
them
so
manifold
mercies
.
But
it
shall
be
sufficient
thus
briefly
to
haue
pointed
as
it
were
with
the
finger
at
this
point
of
humilitie
by
Gods
mercies
.
To
conclude
this
argument
from
Gods
mercies
,
the
more
mercie
that
any
man
hath
receiued
,
the
more
let
him
present
his
bodie
a
sacrifice
to
God
.
But
wil
some
man
say
,
do
you
not
forget
your selfe
by
speaking
of
more
mercie
?
For
did
you
not
before
say
,
that
all
Gods
mercies
of
the
life
to
come
go
together
?
and
he
that
hath
one
,
hath
all
?
if
therfore
euery
one
haue
all
that
hath
any
,
how
can
he
haue
more
?
can
there
be
more
then
all
?
I
said
so
indeed
,
and
so
say
againe
:
and
do
not
you
forget
your selfe
that
thinke
to
take
me
napping
,
your selfe
being
napping
?
For
to
omit
that
before
in
saying
as
now
you
charge
me
,
that
all
Gods
mercies
go
together
,
I
spake
onely
of
his
mercies
for
the
life
to
come
;
I
haue
now
spoken
of
the
mercies
of
this
life
,
which
are
giuen
more
in
number
to
one
then
to
another
,
to
omit
this
(
I
say
)
I
pray
you
remember
that
before
I
spake
of
mercies
in
the
plurall
number
,
now
I
speake
of
mercie
in
the
singular
number
.
Although
therefore
all
Gods
common
mercies
for
the
life
to
come
and
accompanying
saluation
do
go
together
,
so
that
where
there
is
one
,
there
are
all
;
yet
I
said
also
before
,
that
the
mercies
of
God
are
giuen
in
seuerall
measures
touching
the
particulars
▪
knowledge
,
faith
,
hope
,
loue
,
patience
,
humilitie
,
temperance
,
&c.
go
all
together
,
(
yea
so
,
that
he
in
whom
any
sinne
reigneth
,
hath
none
of
all
these
)
notwithstanding
though
he
that
hath
one
of
these
hath
all
,
yet
euery
man
hath
not
these
in
the
same
measure
;
some
haue
knowledge
in
a
greater
measure
then
other
;
so
also
faith
:
the
same
is
to
be
said
of
the
rest
.
This
therefore
is
my
meaning
,
that
euery
man
the
more
knowledge
,
the
more
faith
he
hath
,
the
more
hope
,
the
more
loue
,
and
the
more
and
greater
measure
he
hath
of
any
other
mercie
,
the
more
he
giue
himselfe
a
sacrifice
to
God
,
for
the
more
glorifying
of
God
.
Let
no
man
boast
of
greater
mercies
of
God
in
him
then
are
in
other
,
but
let
him
consecrate
himselfe
the
more
vnto
God
,
and
glorifie
God
the
more
.
Thus
much
of
the
three
arguments
prefixed
to
the
exhortation
.
CHAP.
IIII.
Coutaining
an
entrance
into
the
exhortation
,
and
an
explication
of
the
words
thereof
,
Present
your
bodies
a
sacrifice
.
NOw
followeth
the
exhortation
it selfe
,
wherein
I
will
first
open
the
seuerall
words
,
and
note
some
points
of
doctrine
in
them
,
and
then
speake
of
the
whole
exhortation
.
The
words
are
these
,
Present
your
bodies
a
sacrifice
.
The
word
by
some
translated
giue
,
by
our
new
Bibles
present
,
commonly
signifieth
and
is
vsed
for
adesse
,
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
present
.
be
present
.
Sometimes
for
probare
,
to
proue
,
as
when
Paul
saith
,
his
aduersaries
could
not
proue
the
things
whereof
Act.
24.
13.
they
accused
him
.
Sometimes
for
commendare
,
to
commend
;
as
,
Meate
doth
not
commend
vs
vnto
God
:
and
very
often
1.
Cor.
8.
8.
to
present
,
as
here
it
is
translated
,
viz.
in
the
places
noted
in
the
margin
;
and
often
elsewhere
.
For
I
do
but
name
Luc.
2.
22.
Ro.
6.
16.
19.
2.
Cor.
4.
14.
11.
2.
Col.
2.
22.
Eph.
5.
27.
the
places
in
haste
to
the
words
following
.
So
I
take
it
in
this
place
.
By
bodies
here
synecdochically
he
meaneth
the
whole
man
,
[
](A13024-e19470-b)*
*
Bodies
and
our
bodies
.
bodies
and
soules
:
and
the
pronoune
yours
,
is
not
altogether
to
be
neglected
,
but
to
be
well
obserued
,
as
excluding
the
bodies
of
beasts
,
and
the
bodie
of
Christ
.
The
former
law
for
sacrificing
of
beasts
is
abolished
by
the
bodie
of
our
Lord
Iesus
Christ
offered
and
sacrificed
by
himselfe
;
and
so
accomplishing
and
performing
all
typically
signified
by
the
former
sacrifices
of
beasts
.
Touching
Christs
owne
bodie
,
and
Christ
himselfe
,
none
in
heauen
or
in
earth
,
neither
man
nor
Angell
euer
was
or
now
is
worthy
or
meete
to
offer
the
same
,
but
Christ
himselfe
.
Christ
with
once
offering
of
himselfe
did
beare
the
sins
Heb.
9.
28.
Heb.
10.
10.
of
many
,
&c.
And
by
his
will
are
we
sanctified
through
the
offering
of
the
bodie
of
Christ
once
for
all
,
&c.
And
his
bodie
being
now
in
heauen
,
and
there
to
remaine
till
his
comming
Act.
3.
22.
to
iudgement
,
how
can
it
be
offered
by
any
vpon
the
earth
?
And
who
by
the
doctrine
of
the
Papists
themselues
knoweth
when
it
is
offered
.
For
without
the
intention
of
the
Priest
for
making
thereof
,
there
is
no
offering
of
it
,
as
themselues
affirme
in
the
celebration
of
their
Masse
.
Now
who
knoweth
or
can
know
the
intention
of
the
Priest
?
Whether
also
do
they
make
the
bodie
of
Christ
(
as
they
speake
)
in
the
state
of
humiliation
or
of
glorification
?
Is
God
also
the
onely
maker
of
all
other
things
,
euen
of
the
least
worme
,
and
can
a
shauen
Priest
make
the
bodie
of
Christ
?
Did
the
onely
mightie
power
of
God
raise
the
bodie
of
Christ
out
of
the
graue
,
and
afterward
exalt
it
to
heauen
;
and
shall
euery
such
greasie
Priest
at
his
pleasure
be
of
power
to
fetch
it
from
heauen
?
Or
hath
Christ
now
two
bodies
,
one
in
the
state
of
humiliation
,
another
in
the
state
of
glorification
;
one
visible
in
the
heauens
,
another
inuisible
in
the
earth
?
Yea
,
how
many
millions
of
Christs
bodie
do
they
make
here
in
earth
?
For
they
will
denie
,
that
in
the
celebration
of
their
Masse
,
where
and
whensoeuer
the
body
of
Christ
is
receiued
perfrusta
,
by
peeces
or
scraps
;
but
they
auouch
that
euery
one
receiueth
the
whole
bodie
of
Christ
.
So
then
there
must
be
so
many
bodies
of
Christ
,
not
onely
as
there
are
Masses
celebrated
in
all
the
world
,
but
also
as
there
are
seuerall
communicants
in
the
whole
world
,
and
yet
forsooth
the
bodie
of
Christ
must
still
remaine
whole
.
O
noble
Arithmeticians
▪
Let
no
Merchants
therefore
,
or
any
other
that
haue
great
accounts
to
make
,
euer
make
vp
their
reckonings
and
cast
vp
their
accounts
,
without
some
Masse-priest
present
,
by
whom
they
may
make
the
speedier
worke
.
Then
wil
there
not
be
so
many
bankerupts
as
there
are
.
Yea
further
,
I
pray
you
note
another
abhomination
in
their
Masse
.
For
they
say
,
that
euery
one
receiueth
the
whole
bodie
of
Christ
,
flesh
,
blood
and
bone
,
really
and
materially
with
his
bodily
mouth
,
as
it
was
borne
of
the
virgin
Marie
:
but
whether
so
little
as
then
it
was
,
or
of
full
growth
,
that
they
tell
not
.
But
to
omit
this
;
what
followeth
?
I
pray
you
remember
that
our
Sauiour
himselfe
saith
,
Whatsoeuer
entreth
into
the
mouth
,
goeth
into
the
belly
,
Math.
15.
17.
and
is
cast
out
into
the
draught
,
according
to
the
Greeke
and
Latin
word
.
Do
not
these
men
(
thinke
you
)
highly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Latrina
.
dignifie
the
body
of
Christ
,
to
affoord
him
no
better
room
being
now
glorified
in
the
heauens
,
then
this
?
But
soft
;
they
haue
not
yet
determined
whether
(
as
I
said
)
it
be
the
bodie
of
Christ
glorified
,
or
as
it
was
in
the
shape
of
a
seruant
.
Well
then
,
demurre
a
while
,
and
consult
one
with
another
of
that
.
In
the
meane
time
,
whether
of
both
they
meane
;
is
it
not
much
worse
then
the
stable
wherein
he
was
borne
,
and
the
manger
wherein
so
borne
he
was
laid
?
Yet
who
can
expresse
the
sauage
barbarousnesse
of
the
people
,
in
vouchsafing
the
virgin
Marie
no
better
roome
,
though
they
knew
her
not
to
be
with
child
of
the
Sauiour
of
the
world
?
How
horrible
an
indignity
therefore
is
this
,
so
to
abase
Christs
body
,
he
being
so
mightily
declared
to
be
the
Son
of
God
?
Yea
,
this
is
most
horrible
blasphemie
:
what
Christian
heart
or
eare
can
endure
it
?
If
Peter
compare
1.
Pet.
2.
12.
some
that
feared
not
to
speake
euill
of
dignities
amongst
men
,
and
of
things
which
they
vnderstand
not
,
vnto
naturall
bruite
beasts
,
or
vnreasonable
creatures
;
whereunto
may
these
be
compared
,
that
so
abase
and
disgrace
Christ
Iesus
himselfe
,
whom
they
professe
to
know
to
be
the
Sonne
of
God
,
the
Lord
of
life
and
glorie
?
Is
it
any
maruell
that
they
speake
euill
of
Princes
in
the
earth
,
that
do
so
fouly
deale
with
the
King
of
Kings
and
Lord
of
Lords
.
If
Peter
Reuel.
19.
16.
also
say
further
,
that
such
as
so
speake
shall
vtterly
perish
,
(
for
so
the
word
by
him
vsed
signifieth
,
)
how
fearfull
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
direfull
shall
be
the
end
of
these
wicked
wretches
?
For
,
is
not
this
to
crucifie
to
themselues
afresh
the
Son
of
God
?
And
Heb.
6.
6.
indeed
so
they
must
do
,
if
they
make
a
new
oblation
of
him
.
For
a
new
oblation
of
Christ
,
requireth
a
new
death
of
Christ
.
But
Christ
once
dead
,
and
now
liuing
,
dieth
no
more
.
Reuel.
1.
18.
And
if
they
do
againe
so
crucifie
Christ
,
let
them
take
that
which
followeth
in
the
former
place
to
the
Hebrewes
,
and
acknowledge
themselues
to
be
so
fallen
away
that
they
cannot
be
renewed
by
repentance
,
that
is
▪
they
cannot
repent
.
Furthermore
,
they
say
their
Masse
is
a
Sacrament
.
Non
sententias
,
sed
contradictoria
loquuntur
carnifices
.
These
butchers
speake
not
sentences
,
but
▪
(
in
some
sort
)
contradictories
.
For
if
it
be
a
Sacrament
,
as
the
Supper
of
the
Lord
is
to
be
acknowledged
,
then
is
it
not
such
a
sacrifice
as
they
speake
of
.
For
,
a
sacrament
&
a
sacrifice
are
two
such
distinct
&
diuers
things
,
that
the
one
cannot
be
the
other
.
A
sacrament
cannot
be
a
sacrifice
,
neither
can
a
sacrifice
be
a
sacrament
.
If
it
be
obiected
,
that
the
Passe-ouer
was
a
sacrament
,
and
yet
a
sacrifice
;
I
denie
the
latter
,
namely
The
Passe-ouer
was
no
sacrifice
that
it
was
a
sacrifice
properly
so
called
.
For
euery
sacrifice
was
to
be
slaine
by
the
Priests
,
and
to
be
offered
at
the
Tabernacle
and
Altar
of
the
Lord
:
but
the
Passe-ouer
was
to
beslaine
,
yea
eaten
also
by
euery
family
;
it
was
to
be
roasted
with
fire
,
leauing
no
part
thereof
till
the
morning
;
Exod.
12.
8.
it
was
not
at
all
to
be
consumed
by
fire
,
as
other
sacrifices
were
.
If
yet
it
be
obiected
,
that
it
is
called
a
sacrifice
.
I
first
aske
where
?
Secondly
I
say
,
it
might
improperly
be
so
called
as
a
type
of
Christ
,
of
whom
it
is
said
,
that
Christ
1.
Cor.
5.
7.
our
Passe-ouer
is
sacrificed
for
vs
.
Thirdly
,
in
respect
of
many
peace-offerings
after
the
first
institution
offered
at
2.
Chro.
32.
22.
and
35.
7.
the
first
celebration
thereof
.
In
which
respects
the
Supper
of
the
Lord
hath
bin
by
the
Fathers
often
called
a
sacrifice
,
because
of
the
praises
of
God
,
prayers
to
God
,
and
almes
giuen
to
men
when
the
same
hath
bin
celebrated
.
Besides
all
the
premises
,
that
the
Passe-ouer
was
no
sacrifice
properly
so
called
,
it
is
manifest
by
expresse
Scripture
,
Exod.
8.
25.
26.
because
when
Pharaoh
gaue
libertie
to
the
Israelites
to
sacrifice
to
the
Lord
in
Egypt
,
Moses
answered
,
that
it
was
not
meete
so
to
do
,
&c.
And
yet
afterward
they
slue
and
did
eate
the
Passe-ouer
in
Egypt
.
Therefore
I
conclude
,
that
Exod.
12.
the
Passe-ouer
was
not
properly
a
sacrifice
,
but
onely
as
before
I
said
.
And
touching
the
bodie
of
Christ
,
I
also
conclude
,
that
neither
any
shauen
Priest
nor
any
other
is
now
to
offer
the
same
,
but
that
all
Christian
religion
consisteth
in
the
receiuing
thereof
,
yea
of
whole
Christ
,
not
into
their
bodies
,
but
into
their
hearts
by
a
true
and
liuely
faith
.
But
leauing
these
their
blasphemies
to
themselues
,
and
to
the
iudgement
and
condemnation
of
God
,
I
proceed
.
Now
hauing
shewed
the
bodie
of
Christ
not
to
be
any
wayes
here
meant
,
neither
now
to
be
offered
by
any
shaueling
Priest
,
or
any
other
,
as
the
Popish
Church
blasphemously
say
they
offer
it
daily
in
their
Masse
;
let
vs
more
fully
see
what
yet
is
meant
by
these
words
your
bodies
.
I
do
therefore
vnderstand
by
them
(
as
I
said
)
our
whole
man
,
bodies
and
soules
.
The
word
bodie
indeed
properly
signifieth
but
one
part
of
vs
,
that
was
at
the
first
made
of
the
earth
,
and
that
we
now
take
from
our
parents
,
Gen.
2.
7.
and
so
it
is
distinguished
from
our
soules
at
the
first
,
and
now
also
infused
into
the
bodie
immediatly
by
God
.
So
Zech.
12.
1.
Heb.
12.
9.
2.
Cor.
7.
1.
Isai.
4.
6.
it
is
the
same
with
the
word
flesh
,
though
the
word
flesh
haue
diuers
other
significations
most
commonly
for
all
mankind
,
as
also
for
the
whole
corruption
and
old
man
,
and
so
it
is
opposed
to
the
word
spirit
,
that
is
,
the
new
Rom.
8.
1.
2.
&c.
man
,
wrought
by
the
Spirit
of
God
in
vs
.
In
the
proper
signification
thereof
the
word
bodie
is
taken
in
diuers
other
places
:
as
when
it
is
said
,
that
Christ
Phil.
3.
21.
shall
change
our
vile
bodie
,
&c.
and
when
Paul
prayeth
God
1.
Thess.
5.
23.
to
sanctifie
the
Thessalonians
throughout
in
soule
,
bodie
and
spirit
:
so
also
when
to
the
Hebrewes
the
Apostle
saith
,
they
were
washed
in
their
bodies
,
&c.
and
so
in
the
doctrine
Heb.
10.
22.
of
the
resurrection
,
and
often
elsewhere
.
But
in
this
place
it
is
taken
for
the
whole
man
consisting
of
soule
and
bodie
.
So
it
is
taken
when
the
second
person
in
the
Deitie
is
broght
in
saying
,
A
bodie
hast
thou
prepared
for
me
.
So
after
Heb.
10.
5.
10.
when
it
is
said
,
By
the
which
will
we
are
sanctified
,
through
the
offering
of
the
bodie
of
Iesus
Christ
once
for
all
.
So
Peter
1.
Pet.
2.
24.
saith
,
that
Christ
in
his
bodie
bare
our
sinnes
vpon
the
Crosse
.
In
all
which
places
the
bodie
of
Christ
is
taken
for
the
whole
humane
nature
of
Christ
,
soule
and
bodie
,
yea
also
for
the
whole
person
of
Christ
God
and
man
;
in
which
respect
by
communication
of
the
properties
it
is
said
Act.
20.
28.
that
God
hath
purchased
his
Church
by
his
owne
blood
.
So
likewise
our
bodie
is
taken
for
our
whole
man
,
when
the
Rom.
6.
12.
Apostle
saith
,
Let
not
sinne
therefore
reigne
in
your
mortall
bodie
.
For
he
forbiddeth
sin
to
reigne
as
well
in
the
soule
as
in
the
bodie
:
and
although
the
soule
be
immortall
,
yet
the
whole
man
ioyntly
is
mortall
.
And
so
Peter
Martyr
saith
,
that
when
he
saith
bodie
per
synecdochen
,
he
doth
vnderstand
the
whole
man
,
as
sometime
by
the
word
soule
he
doth
the
like
.
For
so
Iacob
is
said
to
haue
entred
into
Egypt
with
seuentie
soules
:
and
yet
presently
after
he
saith
,
Gen.
46.
26.
that
in
this
place
it
is
not
a
name
of
nature
but
of
vice
:
For
our
corrupt
affections
are
to
be
mortified
,
and
good
are
to
be
put
into
their
place
,
that
our
sacrifice
may
be
acceptable
.
But
I
confesse
I
do
not
well
vnderstand
how
these
words
do
accord
with
the
former
.
Some
other
for
all
that
do
so
interprete
the
words
our
bodies
in
this
place
,
viz.
not
for
our
whole
man
,
neither
for
our
natural
bodies
distinct
from
our
soules
,
but
onely
for
our
whole
naturall
corruption
,
as
the
word
flesh
(
as
before
I
shewed
)
is
diuers
times
so
taken
.
Of
these
Ambrose
vpon
this
place
seemeth
to
be
the
ancientest
and
chiefest
:
Our
bodies
(
saith
he
)
being
subiect
to
sinne
,
are
not
accounted
liuing
but
dead
.
Then
he
saith
,
Non
enim
sicut
tunc
corpora
pro
corporibus
immolantur
,
nunc
vero
non
corpora
sed
vitia
corporis
sunt
perimenda
:
For
not
as
then
bodies
are
sacrificed
for
bodies
,
but
now
not
the
bodies
,
but
the
vices
of
the
bodie
are
to
be
slaine
.
Their
reason
seemeth
to
haue
bin
,
because
as
particular
sinnes
,
fornication
,
vncleannesse
,
&c.
are
called
our
Col.
3.
5.
earthly
members
;
so
our
whole
corruption
is
called
by
the
name
of
the
body
of
death
,
as
when
Paul
crieth
out
,
Oh
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
Rom.
7.
24.
of
this
death
?
But
for
my
part
I
rather
approue
of
the
former
interpretation
of
our
bodies
to
signifie
our
whole
man
,
as
M.
Caluin
also
interpreteth
it
,
because
it
is
said
our
bodies
must
be
a
sacrifice
liuing
,
but
our
whole
old
man
must
be
slaine
,
mortified
and
crucified
.
How
also
can
the
old
man
properly
be
said
to
be
holy
and
acceptable
vnto
God
?
when
it
is
killed
and
mortified
,
it
is
not
in
being
;
and
not
being
mortified
,
it
is
altogether
vnholy
and
odious
vnto
God
,
who
hareth
all
that
is
euill
.
That
our
whole
man
,
soule
and
bodie
,
must
be
presented
Our
whole
man
soule
and
body
must
be
sacrificed
to
God
.
Isai.
1.
16.
2.
Cor.
7.
1.
Psal.
51.
2.
vnto
God
a
sacrifice
,
it
is
manifest
:
First
of
all
,
by
diuers
commandements
for
the
washing
of
our selues
,
not
in
part
,
but
in
whole
;
and
for
purging
of
our selues
from
all
filthinesse
both
of
the
flesh
and
of
the
spirit
.
Secondly
,
so
also
by
Dauids
prayer
for
himselfe
,
wholy
,
not
in
part
to
be
washed
.
Thirdly
,
so
by
Christs
sharp
reprehension
of
the
Pharisies
for
their
washing
themselues
onely
outwardly
,
for
making
cleane
the
outside
of
the
cup
and
of
the
Math.
23.
25.
platter
,
and
for
being
like
to
whited
sepulchers
,
&c.
but
within
full
of
dead
mens
bones
and
of
all
vncleannesse
.
Fourthly
,
ver.
27.
our
whole
man
hath
sinned
,
therefore
our
whole
man
must
be
offered
to
God
▪
Fiftly
,
our
whole
man
was
at
the
first
created
,
and
after
our
fall
redeemed
.
Sixtly
,
in
the
world
to
come
we
desire
our
whole
man
to
be
glorified
,
and
so
it
shall
be
.
Seuenthly
,
Christ
suffered
in
his
whole
man
,
in
soule
and
in
bodie
,
in
the
one
as
well
as
in
the
other
.
And
it
is
to
be
obserued
,
that
as
the
word
soule
is
expressed
by
Isaiah
,
so
the
word
vsed
by
Iohn
,
and
translated
Isai.
53.
10.
Ioh.
10.
17.
1.
Ioh.
3.
16.
Christs
suffering
in
soule
and
body
for
vs
necessary
.
life
,
is
not
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
life
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
soule
.
And
so
it
was
necessarie
that
Christ
should
suffer
and
present
himselfe
a
sacrifice
to
God
in
both
parts
of
his
humane
nature
,
that
he
might
be
a
perfect
Sauiour
vnto
vs
of
our
soules
and
bodies
,
because
wee
had
sinned
in
both
.
And
this
Christs
suffering
in
soule
as
well
as
in
bodie
,
is
manifest
by
his
threefold
most
earnest
prayer
to
God
,
to
be
deliuered
from
that
passion
if
it
had
bin
possible
:
by
his
sweat
trickling
downe
like
great
drops
of
blood
:
by
his
bitter
Math.
26.
39.
Luk
22.
44.
Math.
27.
46.
Ioh.
12.
27.
crie
vpon
the
Crosse
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
yea
also
by
his
prayer
to
be
deliuered
from
that
houre
long
before
.
All
these
things
do
plainly
testifie
,
that
Christ
suffered
more
then
in
bodie
onely
,
euen
in
soule
also
;
and
not
such
punishment
as
man
onely
did
inflict
,
but
the
heauie
wrath
and
indignation
of
God
his
Father
.
For
many
a
man
hath
suffered
as
great
torments
in
body
and
greater
,
that
hath
not
so
prayed
to
be
deliuered
from
his
sufferings
,
nor
so
sweat
nor
so
cried
out
.
Moreouer
,
the
necessitie
of
Christs
such
suffering
,
and
consequently
of
his
so
offering
himselfe
,
is
further
manifest
,
because
himselfe
speaking
of
his
suffering
before
,
saith
,
not
onely
that
he
should
or
would
so
suffer
,
but
also
that
he
must
Math.
16.
21.
Mar.
8.
31.
Luk.
9.
23.
and
17.
25.
Ioh.
12.
24.
suffer
death
,
&c.
Yea
he
sheweth
the
necessitie
of
his
death
by
the
similitude
of
a
graine
of
wheate
,
that
except
it
die
,
it
abideth
alone
;
but
if
it
die
,
it
bringeth
forth
much
fruite
:
thereby
teaching
,
that
except
hee
should
be
put
to
death
,
the
saluation
of
man
could
not
haue
bin
effected
.
After
his
resurrection
also
,
is
it
not
said
by
the
two
Angels
,
that
Christ
had
before
said
,
that
the
Sonne
of
man
must
Luk.
24.
7.
be
deliuered
into
the
hands
of
sinners
,
and
be
crucified
&c.
Doth
not
Christ
himselfe
also
rebuke
the
two
Disciples
that
were
walking
to
Emaus
,
in
this
maner
,
Oh
fooles
and
slow
of
heart
to
beleeue
all
that
the
Prophets
haue
spoken
!
vers.
25.
26.
ought
not
Christ
to
haue
suffered
these
things
,
and
to
enter
into
his
glorie
?
Doth
not
this
word
ought
,
plainly
import
a
necessitie
?
The
necessitie
of
Christ
dying
and
suffering
all
that
he
A
threefold
necessitie
of
Christs
sufferings
.
Act.
2.
23.
Math.
26.
54.
Luk.
24.
25.
did
for
our
saluation
,
is
threefold
.
First
,
because
of
the
determinate
counsell
of
God
.
Secondly
,
for
the
performance
of
former
Scriptures
which
had
spoken
of
his
said
sufferings
:
yea
,
not
onely
the
plaine
words
of
Scriptures
,
but
also
all
the
sacrifices
of
the
Law
,
which
were
all
offered
by
death
,
as
types
of
Christ
.
Thirdly
,
for
expiation
of
our
sinnes
,
which
could
not
otherwise
haue
bin
taken
away
then
by
his
being
made
a
curse
for
vs
;
because
it
was
written
,
Deut.
27.
26.
Gal.
3.
10.
Cursed
is
euery
one
that
continueth
not
in
all
things
that
are
written
in
the
booke
of
the
Law
.
The
iustice
of
God
therfore
required
all
his
said
sufferings
,
euen
that
he
should
not
suffer
something
onely
,
but
all
:
neither
did
it
stand
with
the
wisedome
of
our
Sauiour
to
suffer
more
then
he
needed
,
himselfe
hauing
taught
,
that
men
shall
giue
an
account
Math.
12.
36.
of
euery
idle
word
in
the
day
of
iudgement
:
shall
they
not
then
much
more
giue
account
of
euery
thing
they
haue
done
or
suffered
more
then
they
needed
?
I
haue
the
rather
spoken
thus
much
hereof
,
in
confutation
as
of
other
Papists
,
so
of
Stella
,
that
is
not
any
ex
stellis
fixis
,
of
the
fixed
Stella
on
Luke
9.
31.
starres
,
but
a
Planet
,
a
wandring
starre
,
both
in
himselfe
and
also
in
his
endeuours
to
deceiue
and
seduce
others
,
and
to
leade
them
out
of
the
way
,
like
vnto
the
Meteor
that
the
Philosophers
call
ignem
fatuum
,
the
foolish
fire
,
burning
vp
and
downe
till
it
be
wholy
consumed
.
But
what
doth
he
teach
or
say
?
that
one
drop
of
Christs
blood
had
bin
sufficient
to
haue
saued
the
whole
world
;
and
that
we
are
not
saued
by
the
quantitie
of
Christs
sufferings
,
but
in
respect
of
the
dignitie
of
his
person
.
So
what
needed
Christ
to
haue
sweat
so
many
great
drops
of
blood
,
and
afterward
Luk.
22.
44.
Ioh.
19.
1.
and
34.
to
haue
shed
so
many
more
when
he
was
scourged
;
and
last
of
all
by
a
speare
to
haue
had
so
much
blood
let
out
of
his
side
.
Yea
,
by
the
former
doctrine
,
the
blood
which
he
shed
at
his
circumcision
had
bin
enough
for
all
,
and
might
haue
saued
all
the
rest
.
Yea
,
so
indeed
in
plain
words
he
auoucheth
;
and
for
his
whole
errouious
interpretation
childishly
playeth
with
the
Latin
word
excessum
there
vsed
by
the
vulgar
Latin
translation
,
but
not
meaning
any
thing
superfluous
,
but
onely
according
to
the
Ioh.
16.
5.
7.
Greeke
word
so
translated
,
meaning
Christs
departure
or
going
away
,
spoken
of
by
our
Sauiour
himself
,
as
necessarie
before
the
sending
of
the
Comforter
:
for
the
word
vsed
by
Luke
,
signifieth
onely
a
going
out
of
the
way
;
and
it
is
the
very
name
of
the
second
booke
of
Moses
,
called
Exodus
,
because
it
containeth
chiefly
the
departure
of
the
Israelites
out
of
the
land
of
Egypt
.
But
will
this
doctrine
stand
without
blasphemie
against
Gods
iustice
and
Christs
wisedome
?
But
this
shall
suffise
for
the
necessitie
of
Christs
sufferings
,
by
the
way
inserted
.
To
proceed
,
the
next
word
is
sacrifice
,
this
English
word
Sac●ifice
.
and
the
Latin
sacrificium
touching
the
signification
of
them
do
not
expresse
the
Greeke
word
of
the
Apostle
.
For
sacrificium
and
sacrifice
,
naturally
signifie
an
holy
worke
,
as
beneficium
any
good
worke
,
and
maleficium
any
euill
worke
.
Notwithstanding
,
whatsoeuer
the
naturall
signification
of
the
word
is
,
yet
I
confesse
it
is
chiefly
vsed
for
such
a
sacrifice
as
the
Iews
were
wont
to
offer
vnto
God
,
and
as
the
heathen
also
offered
to
their
Idols
,
according
to
the
signification
of
the
Greeke
word
here
and
elsewhere
vsed
;
yea
also
according
to
the
two
Latin
words
vsed
for
the
same
,
victima
and
hostia
.
Here
let
vs
not
omit
the
distinction
made
by
learned
Sadael
betwixt
Contra
Missam
.
the
action
of
sacrificing
and
the
thing
sacrificed
;
and
that
the
word
sacrifice
more
properly
is
to
be
vnderstood
of
the
action
(
as
before
I
said
,
)
and
that
the
thing
sacrificed
was
called
hostia
or
victima
:
hence
it
is
that
our
spirituall
and
internall
worship
of
God
,
and
the
duties
of
pietie
&
charitie
,
are
called
sacrifices
,
by
the
former
similitude
of
legal
sacrifices
in
old
time
.
Now
the
Greek
word
here
vsed
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
one
with
another
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
of
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
mactare
,
to
kill
some
liuing
creature
for
some
holy
vse
in
the
worship
and
seruice
of
God
.
And
therefore
for
that
that
we
call
,
and
in
the
Law
was
called
a
sacrifice
,
the
heathen
had
those
two
Latin
words
before
mentioned
,
hostia
and
victima
;
touching
the
Etymologie
whereof
,
the
Poet
had
two
Latin
verses
:
Victima
quae
dextra
cecidit
victrice
vocatur
,
Hostibus
à
victis
,
hostia
nomen
habet
.
The
Dictionaries
,
Cooper
,
Rider
,
&c.
make
this
difference
betwixt
the
two
said
words
(
yet
not
according
to
those
verses
)
that
hostia
was
a
sacrifice
offered
to
their
supposed
gods
at
their
going
forth
to
warre
against
their
enemies
;
victima
that
which
they
offered
after
victorie
obtained
.
In
both
these
respects
we
are
to
present
our
bodies
and
whole
man
a
sacrifice
to
God
,
both
for
our
victorie
already
obtained
by
Iesus
Christ
,
according
to
that
of
the
Apostle
,
that
hauing
spoyled
Principalities
and
powers
,
he
Col.
2.
15.
made
a
shew
of
them
openly
,
triumphing
ouer
them
vpon
his
crosse
;
and
according
to
that
,
that
ascending
vp
on
high
he
led
captiuitie
captiue
:
and
also
to
that
end
,
that
we
may
ouercome
Psal.
68.
18.
Ephes.
4.
8.
all
our
enemies
yet
remaining
,
and
in
the
end
triumph
our selues
and
say
,
Death
is
swallowed
vp
in
victorie
.
O
death
,
where
is
thy
sting
?
O
g●aue
,
where
is
thy
victorie
?
1.
Cor.
15.
54.
55
This
we
haue
the
more
need
to
do
,
because
although
the
Seed
of
the
woman
Christ
Iesus
hath
already
bruised
the
Gen.
3.
15.
head
of
the
Serpent
,
yet
still
he
wrigleth
with
his
taile
,
and
still
we
are
to
wrastle
(
for
our
exercise
)
not
against
flesh
and
blood
,
but
against
such
aduersaries
as
in
respect
of
our
weaknesse
are
called
Principalities
and
powers
,
rulers
of
the
Ephes.
6.
12.
darknesse
of
this
world
,
(
that
is
,
of
the
children
of
darknesse
in
this
world
,
not
of
the
children
of
the
light
)
and
against
spirituall
wickednesses
in
high
places
,
yea
also
against
him
that
(
in
respect
of
his
subtiltie
and
our
simplicitie
)
is
called
the
old
Serpent
.
Reuel.
12.
9.
20.
2.
The
reason
of
this
phrase
sacrifice
,
is
,
because
being
ingrafted
into
Christ
Iesus
,
we
are
partakers
of
his
Priesthood
,
and
are
Priests
as
wel
as
Kings
vnto
God
.
For
though
1.
Pet.
1.
5.
Reuel.
1.
6.
and
5.
10.
in
that
place
of
Peter
we
be
called
also
liuing
stones
,
yet
this
is
not
preiudiciall
to
the
other
:
for
in
diuers
respects
we
are
called
by
diuers
names
:
and
there
we
be
called
stones
rather
then
timber
;
First
,
because
Princes
houses
are
rather
built
with
stones
then
with
timber
,
and
we
be
the
houses
&
temples
of
God
himself
,
who
is
King
of
Kings
.
Secondly
,
in
respect
of
the
perpetuitie
of
all
the
elect
,
stones
being
more
durable
then
timber
.
Thirdly
,
because
Christ
himselfe
,
into
whom
(
as
before
I
said
)
we
are
mortised
,
is
also
called
the
chiefe
corner
stone
.
In
like
maner
as
Ephes.
2.
20.
Christ
was
both
the
Priest
and
also
the
sacrifice
once
offered
for
all
,
so
are
we
both
Priests
and
also
sacrifices
,
according
to
this
present
text
.
Thus
much
of
the
seuerall
words
of
this
exhortation
.
CHAP.
V.
Wherein
an
entrance
is
made
into
the
matter
of
the
whole
exhortation
,
shewing
the
sacrificing
of
our selues
to
be
actiue
and
passiue
;
and
how
first
of
all
we
are
actiuely
to
sacrifice
diuers
particular
parts
of
our
bodies
vnto
God
.
NOw
we
come
to
the
matter
of
the
whole
exhortation
for
the
offering
vp
or
presenting
our selues
such
a
sacrifice
.
Touching
this
therefore
,
let
vs
vnderstand
that
Our
sacrifice
now
not
expiatorie
but
encharisticall
.
when
the
Apostle
requireth
or
exhorteth
these
Romanes
(
and
in
them
vs
also
)
to
present
our selues
a
sacrifice
,
he
meaneth
not
any
propitiatorie
,
expiatorie
or
satisfactorie
sacrifice
,
for
our
owne
sinnes
or
for
the
sinnes
of
other
,
but
onely
an
Eucharisticall
or
gratulatorie
sacrifice
,
in
thankfulnesse
to
God
for
the
expiation
of
our
sinnes
and
satisfaction
of
his
iustice
,
made
by
his
Sonne
on
our
behalfe
and
on
behalfe
of
all
the
elect
,
and
that
by
the
appointment
of
God
the
Father
himselfe
in
that
behalfe
,
and
in
the
meere
and
free
loue
both
of
the
Father
and
of
the
Sonne
towards
vs
,
without
any
desert
of
ours
;
yea
contrary
to
our
desert
.
Let
vs
also
further
vnderstand
,
that
this
our
sacrifice
Our
sacrifice
of
our selues
twofold
,
actiue
and
palsiue
.
of
our
whole
man
,
bodie
and
soule
,
is
twofold
:
First
,
actiue
:
Secondly
,
passiue
.
Actiue
,
in
doing
all
both
in
soule
and
in
bodie
that
God
hath
commanded
vs
to
do
.
Passiue
,
in
suffering
whatsoeuer
either
he
shall
lay
vpon
vs
,
or
call
vs
to
suffer
.
Before
we
enter
into
the
sacrificing
of
our selues
actiuely
,
A
fourefold
difference
betweene
the
sacrifices
of
the
Law
and
of
the
Gospel
.
let
vs
note
one
thing
more
,
viz.
the
difference
between
the
sacrifices
of
the
Law
and
of
the
Gospell
,
to
be
fourefold
.
First
,
in
respect
of
the
Priests
offering
the
one
and
the
other
.
Secondly
,
in
respect
of
the
place
.
Thirdly
,
in
respect
of
the
times
.
Fourthly
,
in
respect
of
the
persons
for
whom
the
sacrifices
of
the
Law
were
to
be
offered
.
Touching
the
Priests
of
the
Law
,
they
were
all
of
one
Tribe
,
viz.
of
the
Tribe
of
Leui
;
and
not
all
they
,
but
only
the
posteritie
of
Aaron
:
neither
all
the
posteritie
of
Aaron
;
for
there
were
excepted
from
the
seruice
of
the
priesthood
,
all
that
were
blind
,
lame
,
flat
nosed
,
or
that
had
any
thing
Leuit.
21.
ver.
18
19
,
20
,
21.
superfluous
,
or
that
were
broken
footed
,
or
broken
handed
,
crooked
backt
,
or
dwarfes
,
or
that
had
any
blemish
in
their
eyes
,
or
that
were
scuruie
or
scabbed
,
or
had
their
stones
broken
,
and
finally
all
that
had
any
blemish
.
Now
in
the
time
of
the
Gospell
,
Christ
Iesus
hauing
offered
himselfe
once
for
all
,
and
he
being
a
Priest
for
euer
after
the
order
of
Melchizedek
,
not
of
the
Tribe
of
Leui
,
but
of
the
Tribe
of
Iuda
,
and
hauing
abolished
all
the
Priesthood
of
Aaron
with
all
the
appurtenances
thereof
;
all
Christians
both
men
and
women
,
without
exception
of
any
,
are
priests
to
offer
this
sacrifice
of
their
soules
and
bodies
Eucharisticall
vnto
God
.
Touching
the
place
,
after
the
building
of
the
Tabernacle
,
all
sacrifices
of
the
Law
were
onely
to
be
offered
in
the
Tabernacle
,
and
after
the
building
of
the
Temple
all
in
the
Temple
,
the
Tabernacle
it selfe
before
the
building
of
the
Temple
,
being
called
by
the
name
of
the
Temple
.
1.
Sam.
1.
9.
and
3.
3.
Now
vnder
the
Gospel
,
euery
where
all
men
and
women
may
and
must
offer
themselues
such
a
sacrifice
,
as
Paul
here
exhorteth
these
Romanes
to
offer
.
Touching
the
third
difference
before
mentioned
betwixt
the
sacrifices
of
the
Law
and
this
and
Other
therein
Leuit.
23.
contained
;
there
were
set
times
for
the
sacrifices
of
the
Law
,
viz.
morning
and
euening
;
sometimes
also
the
sacrifices
were
doubled
,
twice
as
much
being
commanded
to
be
offered
at
one
time
as
at
another
;
yea
there
were
also
set
&
seuerall
sacrifices
enioyned
at
for
seueral
feasts
of
the
Lord
.
Now
in
the
time
of
the
Gospell
there
is
no
such
set
time
appointed
for
this
sacrifice
of
our selues
;
but
as
we
are
to
pray
alwayes
and
without
ceasing
,
as
well
as
euery
Ephes.
6.
18.
1.
Thes.
5.
17.
1.
Tim.
2.
8.
where
(
this
dutie
of
prayer
being
a
branch
,
as
we
shal
heare
of
this
sacrifice
of
our selues
,
)
so
we
are
alwayes
and
without
ceasing
to
offer
this
sacrifice
of
our selues
.
Touching
the
persons
for
whom
the
old
sacrifices
were
to
be
offered
,
there
was
one
sacrifice
for
the
Priest
,
another
Leuit.
4.
3.
for
the
sinne
of
the
whole
congregation
,
another
for
the
magistrate
,
another
for
any
of
the
common
people
,
and
that
also
according
to
the
qualitie
of
euery
ones
sinne
;
for
the
sinnes
of
knowledge
,
a
greater
sacrifice
being
enioyned
then
for
the
sinnes
of
ignorance
.
But
now
the
spirituall
sacrifices
of
the
Gospell
,
comprehended
in
this
sacrifice
of
our selues
,
must
be
offered
for
all
alike
,
as
well
as
by
all
alike
;
the
neglect
of
this
sacrifice
or
of
any
such
branch
thereof
,
as
whereof
afterward
we
shall
speake
,
being
preiudiciall
to
all
the
whole
bodie
whereof
we
are
members
,
as
well
as
to
the
partie
himselfe
that
so
neglecteth
it
.
Hauing
thus
spoken
of
these
differences
of
the
old
sacrifices
of
the
Law
and
of
this
of
our selues
,
let
vs
now
returne
to
our
former
dictinction
of
sacrificing
our selues
both
actiuely
and
passiuely
.
To
begin
therefore
with
the
actiue
sacrificing
of
our selues
,
because
the
Apostle
(
as
before
hath
bin
shewed
)
by
our
bodies
meaneth
our
whole
man
,
bodie
and
soule
,
and
yet
nameth
onely
our
bodies
;
let
vs
in
that
respect
begin
with
the
actiue
sacrificing
of
our
bodies
,
and
then
speak
of
the
sacrificing
of
our
soules
;
and
of
both
as
briefly
as
we
may
.
Touching
our
bodies
;
I
may
first
of
all
consider
the
The
actiue
sacrificing
of
our
bodies
.
sacrificing
of
our
heads
,
wherein
let
vs
onely
remember
that
sober
and
modest
wearing
of
our
haire
,
which
the
Apostle
(
by
the
testimonie
of
nature
it selfe
)
commendeth
1.
Cor.
11.
14.
15
vnto
vs
,
namely
,
that
men
weare
short
haire
,
because
it
is
a
shame
for
them
to
haue
long
haire
;
and
that
women
likewise
account
of
their
long
ha●re
to
be
an
ornament
vnto
them
,
and
on
the
contrary
that
it
is
a
shame
for
them
to
be
shauen
or
polled
.
These
premises
do
plainly
shew
first
of
all
,
that
all
men
that
accordingly
do
not
so
weare
their
haire
,
do
not
therefore
sacrifice
their
heads
so
vnto
God
as
here
the
Apostle
commandeth
:
for
what
is
it
to
sacrifice
our
bodies
and
euery
member
of
them
,
but
to
frame
and
conforme
them
according
to
the
word
,
as
afterward
we
shal
heare
more
at
large
.
The
same
is
to
be
said
of
women
,
either
impudently
cutting
off
their
haire
,
and
so
making
themselues
like
to
beardlesse
yong
men
,
or
not
wearing
their
haire
in
such
modestie
as
the
word
prescribeth
.
But
of
these
things
more
afterward
vpon
the
second
verse
.
To
come
now
to
the
particular
members
of
our
heads
.
Our
eares
.
Our
eares
are
to
be
sacrificed
to
God
,
first
by
restraining
them
from
hearing
any
false
doctrine
.
That
which
the
Apostle
requireth
of
Timothy
,
namely
to
withdraw
himselfe
from
disputings
with
men
of
corrupt
minds
,
&c.
belongeth
1.
Tim.
6.
5.
2.
Tim.
2.
16.
2.
Tim.
4.
3.
to
all
other
;
as
also
the
shunning
of
prophane
and
vaine
babbling
:
yea
,
our
eares
must
not
so
much
as
itch
after
teachers
of
such
things
,
because
to
do
these
things
is
the
beginning
of
turning
away
our
eares
from
the
truth
.
As
we
must
turne
away
our
eares
from
all
false
doctrine
,
Ephes
4.
29.
Ephes.
5.
4.
1.
Cor.
15.
53.
so
also
must
we
from
all
filthy
talking
and
corrupt
communication
,
yea
also
from
all
foolish
talking
,
because
such
communications
corrupt
good
manners
,
and
them
that
otherwise
are
well
affected
.
For
there
is
none
so
well
affected
but
that
still
he
hath
some
reliques
of
the
old
man
that
is
altogether
apt
to
heare
euill
,
and
to
stop
the
eares
against
all
goodnesse
,
like
the
deafe
Adder
against
the
charmer
,
not
Psal.
58.
4.
5.
hearkning
to
his
voice
,
charme
he
neuer
so
wisely
.
The
Lord
Deut.
13.
1.
by
Moses
commanded
the
Israelites
not
to
heare
the
words
of
false
Prophets
.
And
doth
not
our
Sauiour
admonish
his
Math.
16.
5.
Mark
.
8.
15.
Disciples
,
to
take
heed
and
beware
of
the
leuen
of
the
Scribes
and
Pharisies
,
that
is
,
of
their
doctrine
.
If
the
Israelites
that
had
heard
God
to
giue
his
Law
in
most
glorious
maner
,
and
had
seene
the
great
works
of
God
in
Egypt
,
and
their
owne
most
wonderfull
passage
through
the
red
sea
,
and
the
mightie
ouerthrow
of
Pharaoh
and
all
his
hoast
therein
,
and
many
other
great
works
of
God
;
if
the
Disciples
that
had
bin
so
taught
by
Christ
himselfe
,
and
had
seene
all
his
miracles
;
if
Timothy
that
had
knowne
the
holy
2.
Tim.
3.
14.
chap.
1.
5.
Scriptures
from
a
child
,
and
in
whom
dwelt
the
vnfained
faith
of
his
grandmother
Lois
,
and
of
his
mother
Eunice
:
if
all
these
needed
such
admonitions
;
how
much
more
need
haue
we
and
all
that
liue
now
in
these
perillous
times
,
wherein
lesuites
and
other
false
Antichristian
teachers
,
as
also
Anabaptists
and
other
heretiks
do
so
swarme
,
much
more
dangerous
and
hurtfull
then
all
the
flies
,
frogs
,
grashoppers
and
lice
that
were
in
the
land
of
Egypt
.
Hitherto
belongeth
that
graue
admonition
to
the
Hebrewes
,
before
by
the
Apostle
commended
to
haue
had
such
things
as
did
Heb.
6.
9.
accompanie
saluation
;
that
they
should
take
heed
as
they
feared
falling
away
from
the
grace
of
God
,
lest
any
roote
(
neuer
so
small
)
of
bitternesse
did
spring
vp
(
or
peepe
out
)
whereby
they
should
be
troubled
and
many
defiled
.
And
alas
who
seeth
not
the
necessitie
of
this
admonition
in
these
dayes
,
and
in
this
our
land
,
not
onely
by
the
swarming
of
these
Romish
and
bloody
caterpillers
before
mentioned
,
but
also
by
their
perillous
effects
in
many
like
children
of
disobedience
,
euen
by
the
falling
away
of
many
to
Poperie
,
that
haue
bin
borne
of
Protestant
parents
and
instructed
in
the
truth
?
How
many
also
are
corrupted
in
their
manners
,
by
hearkning
vnto
vain
,
foolish
and
filthy
ballads
,
and
by
other
the
like
corrupt
communications
against
the
first
and
against
the
second
Table
?
Neither
is
it
enough
for
sacrificing
of
our
eares
to
God
,
onely
to
restraine
them
from
hearing
that
which
is
euill
,
but
they
must
also
be
applied
to
heare
that
which
is
good
.
This
the
Apostle
intimateth
,
when
he
saith
,
Be
swift
to
Iam.
1.
19.
heare
.
Hereunto
belong
many
precepts
in
the
Prouerbes
,
Prou.
2.
2.
and
4.
1.
20.
Pro.
22.
17.
Math.
11.
15.
and
13.
9.
43.
Reuel.
2.
7.
11.
17.
19.
and
3.
6.
13.
22.
for
inclining
our
eares
to
wisedome
,
&c.
for
hearing
the
instructions
of
fathers
,
&c.
How
also
doth
our
Sauiour
both
in
the
Gospell
and
in
the
Reuelation
,
say
,
Whoso
hath
eares
to
heare
,
let
him
heare
:
and
,
He
that
hath
an
eare
to
heare
,
let
him
heare
what
the
Spirit
saith
vnto
the
Churches
.
How
comfortable
soeuer
the
eye
is
for
the
direction
of
the
bodie
in
matters
of
this
life
,
yet
the
eare
is
more
necessarie
for
the
life
to
come
,
because
Faith
both
cometh
and
also
is
increased
especially
by
hearing
.
That
which
hath
bin
said
of
sacrificing
our
eares
,
is
also
To
sacrifice
our
eyes
.
Psal.
119.
37.
21
Pet.
2.
14.
Math.
5.
28.
Gen
▪
6.
2.
to
be
said
of
sacrificing
our
eyes
,
by
praying
that
they
may
be
turned
away
from
beholding
of
vanitie
;
and
by
taking
heed
they
be
not
eyes
full
of
adulterie
;
neither
do
behold
a
woman
with
intent
to
lust
after
her
;
or
by
whom
to
be
prouoked
to
vnlawfull
mariage
,
as
the
sonnes
of
God
were
before
the
flood
;
or
to
any
other
breach
of
the
seuenth
commandement
,
such
as
Shechem
committed
,
or
Gen.
34.
2.
Gen.
39.
7.
2.
Sam.
11.
2.
Potiphars
wife
inticed
Ioseph
to
commiti
,
and
as
Dauid
himselfe
did
commit
:
as
also
that
they
be
not
too
much
fixed
vpon
any
obiect
either
of
couetousnes
,
as
the
eyes
of
Iosu.
7.
21.
1.
Kin.
21.
1.
Achan
vpon
the
Babylonish
garment
;
&c.
and
Ahabs
were
vpon
the
vineyard
of
Naboth
:
or
of
envie
,
in
which
respect
an
enuious
man
is
often
called
a
man
of
an
euill
eye
,
Pro.
23.
6.
Math.
20.
15.
Mark
7.
22.
because
the
looking
too
much
vpon
the
prosperitie
or
mercies
of
God
bestowed
vpon
another
,
doth
prouoke
such
lookers
to
enuie
and
fretting
,
as
these
words
of
the
Prophet
do
plainly
shew
,
I
was
enuious
at
the
foolish
,
when
Psal.
73.
3.
I
saw
the
prosperitie
of
the
wicked
.
In
these
respects
,
as
Iob.
made
a
couenant
with
his
eyes
not
to
looke
vpon
a
maide
,
so
Iob
31.
1.
it
were
good
for
euery
one
to
do
,
that
will
sacrifice
his
eye
vnto
God
;
neither
to
looke
vpon
any
woman
whereby
to
lust
after
her
,
(
especially
for
yong
men
to
beware
hereof
,
in
whom
the
lusts
of
youth
are
most
violent
;
)
neither
vpon
any
other
obiect
,
whereby
to
be
prouoked
either
to
couetousnesse
or
to
enuie
.
Besides
all
before
said
of
sacrificing
our
eyes
,
we
must
so
take
heed
vnto
them
,
that
by
their
loftie
lookes
we
bewray
not
our selues
to
be
high
minded
,
because
such
loftie
looks
are
made
a
note
of
an
high
mind
;
and
a
proud
looke
Psal.
131.
1.
Pro.
6.
16.
17.
is
said
to
be
one
,
yea
the
first
of
the
six
things
which
the
Lord
hateth
,
and
of
the
seuen
which
the
soule
of
the
Lord
abhorreth
.
It
is
also
said
that
there
is
a
generation
,
of
which
Agur
speaketh
by
an
exclamation
or
admiration
,
saying
,
Oh
how
loftie
are
their
eyes
,
and
their
eye-lids
are
lifted
vp
.
Pro.
30.
13.
Therefore
also
before
that
,
Solomon
had
ioyned
together
an
high
looke
and
a
proud
heart
,
pronouncing
both
to
be
Pro.
21.
4.
a
sinne
,
that
is
,
a
great
sinne
.
Again
,
the
eyes
of
a
man
looking
too
much
vpon
the
rednesse
of
wine
,
prouoke
to
Pro.
23.
30.
drink
vnto
drunkennesse
,
and
thereby
to
fall
into
whoredome
and
to
worse
vncleannesse
,
(
such
as
iust
Lot
fell
into
,
Gen.
19.
33.
without
knowledge
of
that
that
he
had
done
)
and
to
speake
wickedly
,
and
to
plunge
himselfe
into
many
other
dangers
,
without
any
sence
or
feeling
of
them
.
Therefore
euery
Christian
in
this
respect
hath
need
so
to
sacrifice
his
eyes
vnto
God
,
lest
that
being
that
way
ouercome
,
of
a
man
he
become
a
beast
,
and
by
drunkennesse
do
drown
,
or
at
the
least
quench
the
graces
of
Gods
Spirit
before
in
him
;
the
Apostle
hauing
opposed
the
fulnesse
of
Gods
Spirit
Ephes.
5.
18.
vnto
drunkennesse
with
wine
.
To
conclude
this
point
,
let
not
our
eyes
wander
in
the
corners
of
the
world
,
as
the
eyes
Prou.
17.
24.
Pro.
4.
25.
of
a
foole
do
:
but
let
them
looke
right
on
,
and
our
ey-lids
looke
streight
before
vs
.
I
might
here
take
occasion
to
speake
of
the
sacrificing
The
mouth
.
of
the
mouth
,
as
it
is
the
doore
of
the
belly
for
the
receiuing
of
meate
and
drinke
,
and
so
take
occasion
to
speake
againe
against
drunkennesse
before
touched
,
and
against
surfetting
:
for
the
auoiding
of
both
which
,
our
Sauiour
Luk.
21.
34.
gaue
a
speciall
charge
to
his
Disciples
,
a
little
before
himselfe
did
drinke
of
the
bitter
cup
of
his
passion
,
(
bitter
to
him
,
but
sweete
to
vs
,
)
that
in
respect
of
the
time
when
he
gaue
this
charge
,
it
might
be
the
better
remembred
:
the
rather
I
might
here
speake
thereof
,
because
these
two
sinnes
,
especially
drunkennesse
and
excessiue
drinking
,
do
now
more
abound
then
euer
they
did
,
euen
in
all
ages
,
in
all
states
,
in
all
sorts
,
and
in
all
degrees
of
men
.
But
these
things
being
spoken
of
afterward
in
this
Epistle
as
workes
Rom.
13.
13.
of
darknesse
,
I
will
forbeare
the
speaking
of
them
here
,
lest
I
should
draw
too
many
particulars
into
this
generall
,
and
so
make
a
confusion
.
from
the
former
therefore
I
descend
to
the
tongue
,
the
To
sacrifice
the
tongue
.
noblest
part
of
a
mans
bodie
,
and
that
where
by
being
sacrificed
to
God
,
we
do
most
glorifie
God
and
edifie
men
in
their
saluation
.
The
hand
indeed
is
an
excellent
member
,
whereby
to
do
good
to
our selues
and
to
others
concerning
this
life
:
but
for
the
life
to
come
it
is
nothing
comparable
to
the
tongue
.
The
greater
hurt
is
done
by
the
tongue
abused
(
as
Iames
teacheth
vs
)
the
more
good
chap.
5.
3.
5
,
&c.
may
be
done
by
the
tongue
rightly
vsed
.
For
it
is
as
the
foreman
of
the
Lords
shop
,
for
the
vttering
and
selling
of
his
ware
of
greatest
price
.
As
therefore
the
foreman
of
great
Mercers
or
Grocers
,
&c.
may
do
their
masters
much
hurt
or
good
as
he
carieth
himself
;
so
is
it
with
the
tongue
.
Now
to
speake
briefly
hereof
;
the
tongue
is
to
be
sacrificed
to
God
by
restraining
thereof
both
from
vttering
any
errors
in
doctrine
publikly
or
priuatly
,
and
also
from
all
corrupt
communication
touching
the
manners
Ephes.
4.
29.
of
men
,
as
by
euill
counsell
and
inticing
of
other
to
euil
,
such
as
against
which
Solomon
instructed
his
Son
to
beware
.
It
is
also
to
be
sacrificed
to
God
by
the
emploiment
thereof
altogether
in
good
speech
publikly
and
priuatly
.
Prou.
1.
10.
Of
the
abuse
of
the
tongue
either
in
publik
teaching
or
in
priuate
whispering
and
vttering
of
false
doctrine
by
such
as
secretly
creepe
into
houses
,
I
haue
insinuated
something
before
,
in
speaking
of
the
sacrificing
of
the
2.
Tim.
3.
6.
eares
,
the
which
I
need
not
now
to
enlarge
by
adding
any
more
thereto
,
because
it
is
a
matter
not
beseeming
so
short
a
treatise
as
I
intend
this
to
be
.
Touching
the
other
,
a
maine
thing
wherein
the
tongue
Leuit.
19.
15.
Deut.
1.
17.
and
16.
18.
19.
Exod.
23.
8.
is
to
be
sacrificed
by
restraint
from
euill
,
is
in
publike
iudgement
,
either
in
respect
of
persons
,
or
for
gifts
and
bribes
,
both
being
expresly
forbidden
in
many
places
;
yet
of
this
also
I
will
adde
no
more
.
Touching
other
euill
speeches
,
from
which
the
tongue
is
to
be
restrained
,
they
are
either
against
the
first
Table
and
against
God
immediatly
,
or
against
the
second
Table
against
m●n
,
and
in
men
mediatly
also
against
God
.
Against
God
,
the
tongue
is
to
be
restrained
from
swearing
,
blaspheming
,
cursing
,
disgracing
of
his
word
or
works
&c.
All
these
are
against
the
third
command●ment
Against
men
,
the
tongue
is
to
be
restrained
from
rai●ings
,
reuilings
scornfull
and
reprochfull
speeches
,
not
calling
any
m●n
in
anger
so
much
as
foole
:
so
also
from
all
filthy
Math.
5.
22.
talking
,
whereby
to
prouoke
vnto
vnchaste
lusts
;
yea
Ephes.
4.
29.
from
all
corrupt
communication
,
which
maketh
not
vnto
edifying
,
and
to
doing
good
to
other
:
yea
,
from
foolish
iesting
,
whereby
to
shew
our
wit
we
either
gall
and
disgrace
our
neighbours
;
or
to
hinder
better
and
more
sauoury
speech
we
make
the
companie
merrie
,
accounting
it
a
great
grace
to
make
our selues
fooles
,
and
thereby
to
disgrace
the
image
of
God
in
our selues
,
that
others
may
laugh
,
euen
when
they
ought
rather
to
be
prouoked
to
mourning
.
Honest
mirth
and
wittie
speeches
to
exercise
and
quicken
the
wits
of
our selues
and
of
others
,
for
the
better
fitting
of
our selues
and
others
to
better
seruices
of
God
,
is
not
to
be
condemned
,
so
it
be
with
moderation
,
and
without
the
disgracing
of
any
,
as
also
without
preiudice
to
better
things
:
but
the
other
is
that
which
the
Apostle
forbiddeth
.
Ephes.
5.
4.
Within
this
ranke
I
may
well
comprehend
the
telling
of
foolish
tales
:
especially
mens
labouring
to
make
men
merry
in
the
pulpit
,
and
prouoking
them
to
laughter
,
except
it
be
soberly
,
to
bring
the
Idolatrie
of
Poperie
and
Papists
themselues
into
disgrace
,
as
Eliah
in
an
holy
maner
1.
King
.
18.
27.
did
scoffe
at
Baals
Priests
for
their
madnesse
,
thereby
to
bring
the
worship
of
Baal
into
detestation
.
Herein
notwithstanding
men
must
so
speake
,
as
that
they
may
wholy
aime
at
the
detestation
of
euill
,
and
not
intend
the
pleasing
of
men
,
and
the
prouoking
of
them
to
a
carnall
laughter
.
Here
I
might
take
occasion
to
speake
against
such
Playes
as
are
too
common
amongst
vs
,
and
as
are
the
shops
of
all
vanitie
and
impietie
,
not
only
by
the
abuse
of
the
tongue
,
but
also
of
the
whole
bodie
,
in
such
gestures
as
s●rue
only
to
wickednesse
.
The
tolleration
whereof
yet
amongst
vs
is
so
much
the
worse
,
not
onely
because
they
are
condemned
by
our
owne
lawes
,
but
also
because
they
were
odious
in
Rome
,
and
in
all
other
well
gouerned
Commonwealths
of
other
heathen
.
To
this
also
of
the
tongue
belongeth
the
putting
away
of
lying
,
and
euery
mans
speaking
the
truth
to
his
neighbour
.
Ephes.
4.
25.
Because
laughter
also
is
as
proper
to
man
as
speech
,
herein
they
offend
with
their
whole
mouthes
,
that
make
may-games
and
sports
of
such
as
are
called
naturall
fooles
and
innocents
;
whereas
indeed
such
should
be
glasses
for
our selues
,
to
behold
Gods
goodnesse
to
our selues
,
in
giuing
vs
wit
,
reason
and
vnderstanding
,
rather
then
vnto
them
:
yea
,
they
should
teach
vs
to
feare
the
more
,
and
to
be
the
more
humble
,
and
to
vse
our
reason
and
vnderstanding
the
better
,
lest
God
bereaue
vs
of
them
,
as
sometime
he
hath
done
other
by
nature
as
wittie
as
other
;
yea
also
Kings
,
as
Nebuchadnezzar
;
and
some
great
States-men
(
I
might
say
Councellers
)
among
vs
,
long
before
they
haue
bin
children
by
old
age
.
Oh
that
the
heathen
King
Achish
,
when
Dauid
in
more
carnall
policie
then
spirituall
1.
Sam.
21.
14.
15
wisedome
,
feined
himselfe
mad
before
him
:
oh
(
I
say
)
that
that
heathen
King
could
blame
his
men
for
bringing
Dauid
before
him
,
and
said
,
Lo
,
ye
see
the
man
is
mad
,
wherefore
haue
ye
brought
him
to
me
?
haue
I
need
of
mad
men
that
ye
haue
brought
this
fellow
to
play
the
mad
man
in
my
presence
?
shall
this
fellow
come
into
my
house
?
Oh
(
I
say
once
againe
)
that
this
wicked
and
heathen
King
should
so
speake
,
and
so
rebuke
his
seruants
;
and
that
yet
Christians
,
and
more
then
common
Christians
,
can
make
themselues
merrie
with
them
,
that
either
are
fooles
&
mad
indeed
;
or
that
vpon
stages
and
elsewhere
feine
themselues
so
to
be
,
which
is
much
worse
then
so
to
be
indeed
.
For
the
further
sacrificing
of
the
tongue
,
it
is
not
enough
to
restraine
the
same
from
euill
,
but
it
must
also
be
employed
in
good
talke
,
for
Gods
glorie
and
the
edifying
of
Psal.
51.
15.
men
.
Therfore
as
the
Prophet
prayeth
,
that
God
would
open
his
lips
,
that
his
mouth
might
shew
forth
his
praise
.
And
again
Psal.
37.
30.
saith
,
that
the
mouth
of
the
righteous
speaketh
of
wisedome
,
and
his
tongue
talketh
of
iudgement
,
because
the
law
of
his
and
119.
13.
God
is
in
his
heart
.
And
againe
,
With
my
lips
haue
I
declared
all
thy
iudgements
.
So
Solomon
saith
,
The
tongue
of
the
Prou.
15.
2.
and
10.
11.
13.
wise
vseth
knowledge
aright
.
And
againe
,
The
lips
of
the
wise
disperse
knowledge
.
And
before
that
,
The
mouth
of
the
righteous
man
is
a
wel-spring
of
life
.
And
presently
after
,
In
the
lips
of
him
that
hath
vnderstanding
wisedome
is
found
.
Therefore
also
the
Apostle
saith
,
Let
your
speech
be
alwayes
with
grace
,
Col.
4.
6.
Eph.
4.
29.
and
seasoned
with
salt
.
And
againe
,
Let
your
communication
be
good
,
to
the
vse
of
edifying
,
that
it
may
minister
grace
to
the
hearers
.
They
that
haue
not
thus
learned
to
sacrifice
their
tongues
,
though
they
beare
the
name
of
Christians
,
yet
indeed
they
haue
not
true
faith
.
For
the
Prophet
saith
,
I
Psal.
116.
10.
beleeued
and
therefore
haue
I
spoken
.
Let
such
therefore
as
say
,
they
beleeue
,
take
heed
how
they
hold
their
peace
when
they
should
speake
for
Christ
and
his
word
here
.
For
if
here
they
will
not
so
speake
when
they
may
and
ought
to
speake
,
Christ
will
not
hereafter
speake
for
them
when
they
would
be
glad
he
should
speake
.
Yea
,
if
they
haue
not
a
tongue
to
speake
for
Christ
and
for
his
words
Math.
10.
33.
Mark
.
8.
38.
before
men
,
let
them
be
assured
that
he
wil
haue
a
tongue
to
denie
them
before
his
Father
,
when
he
shall
come
in
the
glorie
of
his
Father
,
attended
with
his
holy
Angels
.
If
all
the
former
do
not
sacrifice
their
tongue
to
God
in
so
speaking
,
what
shall
be
said
of
them
,
whose
mouth
is
full
Rom.
3.
14.
Psal.
10.
7.
of
cursing
and
bitter
speeches
?
As
the
tongue
must
so
be
sacrificed
,
so
also
must
the
To
sacrifice
the
hand
.
Prou.
21.
17.
hands
,
in
restraining
them
from
all
euill
,
as
from
play
,
because
He
that
loueth
pastime
(
or
pleasure
)
shall
be
a
poore
man
:
so
also
from
shedding
innocent
blood
;
yea
also
from
fighting
,
filching
and
stealing
,
and
the
like
.
For
Prou.
9.
17.
18.
though
stollen
waters
(
for
a
while
)
be
sweet
,
yet
afterward
and
for
that
cometh
death
:
and
the
mouth
shall
be
filled
with
Prou.
20.
17.
and
29.
24.
grauell
:
yea
,
He
that
is
but
partner
with
a
theefe
,
hateth
his
owne
soule
,
&c.
and
the
robbery
of
the
wicked
shall
destroy
them
.
Neither
is
the
hand
to
be
sacrificed
onely
by
refraining
from
such
euill
as
is
committed
with
the
hand
,
but
also
by
applying
the
same
to
the
doing
of
all
good
in
the
power
thereof
.
Hereunto
notwithstanding
I
will
not
apply
that
of
Salomon
,
Whatsoeuer
thy
hand
findeth
to
do
,
do
it
Eccles
9.
10.
with
thy
might
.
For
it
is
not
spoken
as
the
words
of
a
regenerate
man
,
but
as
of
an
vnregenerate
man
carnally
counselling
himselfe
and
others
to
do
whatsoeuer
is
in
his
power
,
in
making
no
scruple
hereof
,
because
in
the
graue
and
after
death
a
man
shall
heare
no
more
of
any
thing
here
done
.
Yet
hereto
belong
many
other
sayings
:
While
we
haue
time
let
vs
do
good
vnto
all
&c.
And
,
Let
him
Gal.
6.
10.
Ephes.
4.
28.
that
stole
steale
no
more
,
but
rather
let
him
labour
,
working
with
his
hands
,
that
he
may
haue
to
giue
to
him
that
needeth
.
Hitherto
belong
many
sentences
in
the
Prouerbes
against
Prou.
10.
4.
and
14.
1.
and
31.
13
16.
19
idlenesse
especially
,
that
a
diligent
hand
maketh
rich
.
As
also
the
commendations
of
a
vertuous
woman
by
Salomon
:
so
also
by
a
Queene
,
for
labouring
with
her
hands
,
from
the
fruites
thereof
.
If
vertuous
women
must
thus
employ
their
hands
,
may
men
keepe
their
hands
in
their
pockets
?
The
lifting
vp
of
the
hands
also
should
testifie
the
zeale
of
Psal.
28.
2.
and
88.
9.
&
119.
48
1.
Tim.
2.
8.
the
heart
in
prayer
.
Hence
is
that
precept
of
Paul
,
I
wil
that
men
pray
euery
where
,
lifting
vp
holy
(
and
pure
)
hands
,
without
wrath
,
&c.
So
it
is
said
,
that
Salomon
spread
forth
his
hands
1.
King
.
8.
22.
toward
heauen
.
A
speciall
point
of
hands
sacrificed
,
is
in
distributing
and
giuing
to
the
poore
.
In
which
respect
a
vertuous
woman
is
commended
for
stretching
out
her
Pro.
31.
20.
hands
to
the
poore
.
Is
it
not
also
before
shewed
to
be
the
end
why
the
Apostle
would
haue
men
to
labour
with
their
hands
,
namely
,
that
they
might
haue
to
giue
to
him
that
needeth
.
There
be
many
that
labour
and
take
great
paines
with
their
hands
,
but
either
they
spend
all
in
drinking
,
or
playing
,
or
whoring
;
or
else
they
keepe
all
to
themselues
:
not
one
of
twentie
so
labouring
,
hath
sacrificed
his
hands
to
God
,
for
giuing
to
them
that
need
.
The
feete
also
must
be
sacrificed
,
both
by
restraining
To
sacrifice
the
feete
.
Esay
54.
7.
Rom.
3.
13.
them
from
swiftnesse
to
bloodshed
,
or
to
commit
any
other
euill
:
and
also
by
being
nimble
for
performance
of
any
good
;
particularly
to
do
any
worke
of
kindnesse
or
mercie
.
What
haste
made
Abraham
to
his
tent
,
to
make
Gen.
18.
6.
prouision
for
entertainment
of
the
Angels
?
What
haste
and
20.
20.
also
made
Rebecca
to
shew
kindnesse
to
Abrahams
seruant
,
before
she
knew
the
said
seruants
errand
?
What
haste
did
Zaccheus
make
out
of
the
Sycomore
tree
,
for
entertainment
Luk.
19.
6.
of
our
Sauiour
?
Most
worthy
especially
of
our
obseruation
,
is
the
example
of
Abrahams
haste
about
a
work
most
heauie
and
dolefull
to
flesh
and
blood
,
euen
the
sacrificing
and
slaying
with
his
owne
hands
his
owne
sonne
,
Gen.
22.
3.
his
onely
sonne
,
his
sonne
whom
he
loued
most
dearely
,
his
son
in
whom
the
promise
was
made
for
the
blessing
of
all
nations
;
yea
,
and
that
immediatly
after
that
at
the
Lords
commandement
he
had
sent
away
his
sonne
Ishmael
,
borne
of
the
bondwoman
:
yea
further
,
whilst
Isack
was
yong
,
and
before
he
had
any
issue
,
in
which
all
nations
might
be
blessed
?
And
is
not
this
haste
with
our
feete
and
whole
man
the
more
necessarie
in
respect
of
this
dull
&
slow
age
,
wherein
men
are
as
hardly
perswaded
to
any
good
worke
,
especially
of
mercie
,
as
we
say
The
Beare
is
drawne
to
the
stake
?
and
wherein
we
may
sooner
catch
a
Hare
with
a
pipe
and
a
tabret
,
at
least
with
many
pipes
and
tabrets
set
in
diuers
places
for
the
scaring
and
wearing
of
her
,
then
we
can
perswade
most
men
to
any
such
worke
,
what
necessitie
soeuer
require
the
same
?
Yea
,
sometimes
prophane
persons
of
a
ciuill
disposition
onely
,
are
more
easily
perswaded
to
shew
kindnesse
,
then
some
that
are
great
professors
.
Alas
also
,
that
the
wicked
should
be
hastie
to
commit
any
wickednes
against
God
and
men
(
as
the
daughter
of
Herodias
Mark
.
6.
25.
27.
being
instructed
by
her
mother
,
made
haste
straightway
to
aske
of
Herod
the
head
of
Iohn
Baptist
;
and
Herod
himselfe
to
grant
that
diuellish
request
,
and
immediatly
to
send
an
executioner
to
cut
it
off
;
)
and
that
Christians
should
be
so
slow
to
any
good
worke
,
either
towards
men
or
for
the
comfort
of
men
.
If
these
men
had
learned
that
of
Salomon
,
As
vineger
is
to
the
teeth
,
and
smoake
to
the
eyes
,
Prou.
10.
6.
so
is
a
slothfull
messenger
(
or
a
sluggard
)
to
him
that
sendeth
him
:
or
if
they
had
learned
that
the
Lord
saith
,
I
will
haue
Hosea
6.
6.
mercie
and
not
sacrifice
;
would
they
be
so
slow
in
that
work
of
the
Lord
,
to
the
doing
whereof
the
Lord
sendeth
them
,
whether
Ministers
of
the
word
,
or
any
other
?
As
therefore
the
Prophet
and
Apostle
doth
exhort
vs
,
To
day
if
we
will
Psal.
95.
7.
Heb.
3.
13.
&c.
heare
his
voice
,
not
to
harden
our
hearts
:
and
as
another
Prophet
saith
,
Seeke
the
Lord
while
he
may
be
found
.
So
while
Isai.
55.
6.
we
haue
time
to
do
good
,
euen
any
thing
the
Lord
requireth
of
vs
,
either
concerning
his
worship
and
glorie
,
or
concerning
our
neighbour
,
l●t
vs
make
haste
to
do
it
,
lest
that
light
we
do
yet
enioy
be
taken
from
vs
,
and
the
night
Ioh.
12.
35.
36.
and
11.
9.
10.
come
vpon
vs
,
when
either
we
shall
not
see
to
do
anything
as
we
ought
to
do
,
or
that
in
doing
it
we
stumble
.
Who
Eccles
11.
2.
knoweth
what
euill
shal
be
vpon
the
earth
?
and
what
need
himselfe
may
haue
of
the
mercie
of
others
?
If
the
Lord
pronounce
him
accursed
that
did
his
worke
negligently
,
and
Ier.
48.
10.
that
kept
backe
his
sword
from
blood
,
for
execution
of
iudgement
and
vengeance
vpon
his
enemies
the
Moabites
;
what
may
they
look
for
that
negligently
do
,
and
that
withhold
their
hands
from
the
workes
of
mercie
?
Touching
other
particular
parts
of
our
bodies
,
I
shall
not
need
to
speake
of
the
sacrificing
of
them
,
the
former
parts
being
the
principall
,
by
that
which
hath
bin
said
of
them
,
we
may
haue
direction
for
the
rest
.
Let
this
generally
suffice
,
that
we
do
not
apply
them
to
any
thing
whereto
the
Lord
hath
forbidden
vs
to
apply
them
,
but
onely
to
such
things
as
the
Lord
hath
commanded
or
allowed
them
to
be
applied
vnto
,
and
that
also
in
such
maner
as
the
Lord
hath
prescribed
.
We
must
not
apply
any
member
of
our
bodies
to
euery
thing
,
for
doing
whereof
it
hath
strength
,
but
for
doing
whereof
the
Lord
hath
giuen
order
;
and
according
to
that
order
that
God
hath
g●uen
,
so
must
our
whole
bodie
and
euery
member
thereof
be
vsed
.
In
all
that
hitherto
I
haue
said
of
the
actiue
sacrificing
of
those
former
members
of
our
bodies
,
that
I
may
not
seeme
too
singular
in
particularizing
those
former
parts
of
our
bodies
,
let
it
be
considered
that
I
haue
but
troden
Chrysost.
in
Rom.
12.
1.
and
tom.
1.
pag.
980.
in
Psal.
150.
in
the
steps
of
Chrysostome
who
writeth
thus
:
Quomodo
corpus
hostia
?
nihil
mali
respiciat
oculus
,
&
factus
est
hostia
:
nil
turpe
loquatur
lingua
,
&
facta
est
oblatio
,
&c.
How
is
our
bodie
a
sacrifice
?
let
thine
eye
behold
no
euill
,
and
it
is
made
a
sacrifice
:
let
thy
tongue
speake
no
filthinesse
,
and
it
is
made
an
oblation
:
let
thy
hand
commit
no
inquitie
,
and
it
is
made
a
burnt
offering
.
Imo
non
sufficiunt
ista
,
sed
bonorum
nobis
&
studio
&
lucro
opus
est
,
&c.
Yea
,
let
not
these
things
suffice
,
but
we
haue
need
also
of
a
desire
and
of
the
benefit
of
doing
good
,
namely
,
that
the
hand
giue
almes
,
that
with
the
mouth
we
blesse
them
that
raile
on
vs
,
that
our
hearing
do
continually
attend
to
diuine
words
.
For
a
sacrifice
hath
no
vncleannesse
,
it
comprehendeth
the
first
fruits
of
all
other
:
and
therefore
let
vs
render
vnto
God
the
first
fruits
of
our
hands
,
of
our
feete
,
of
our
mouth
,
as
well
as
of
all
our
other
parts
,
such
a
sacrifice
pleaseth
God
,
when
in
the
meane
time
the
sacrifices
of
the
Iewes
are
vncleane
.
And
againe
,
when
we
haue
mortified
our
members
,
then
we
shall
begin
to
liue
.
For
this
is
a
new
law
of
this
our
sacrifice
:
and
therefore
here
is
a
maruellous
kind
of
fire
;
for
we
haue
no
need
either
of
wood
or
of
any
other
such
subiect
matter
,
but
our
fire
liueth
in
it selfe
,
not
burning
the
sacrifice
,
Chrysost.
in
Psa
95.
or
rather
96.
tom.
1.
pag.
154.
but
more
quickning
it
.
Elsewhere
also
he
noteth
many
more
particular
sacrificing
,
of
our selues
,
which
here
were
too
tedious
to
remember
.
He
also
obserueth
that
the
Apostle
saith
not
,
Make
your
bodies
a
sacrifice
,
but
present
them
;
as
if
he
had
said
,
Haue
no
thing
to
do
with
them
,
sith
ye
haue
bestowed
them
vpon
another
.
This
he
illustrateth
by
this
similitude
,
namely
,
that
they
that
bestow
horses
of
warre
vpon
another
,
haue
nothing
to
do
with
them
afterward
:
so
he
that
hath
bestowed
his
members
for
warre
against
the
diuell
,
euen
a
terrible
warre
,
may
not
afterward
recall
them
,
and
conuert
them
to
his
proper
vse
.
Hereby
also
he
sheweth
vs
another
thing
,
that
we
must
first
trie
them
,
forasmuch
as
we
present
them
to
another
.
For
we
do
not
present
them
to
any
earthly
person
but
to
him
that
is
God
of
all
;
not
onely
to
warre
with
them
,
but
that
they
may
haue
the
King
himselfe
as
it
were
to
be
their
rider
:
for
he
disdaineth
not
to
sit
on
our
members
,
but
greatly
desireth
it
.
And
that
which
a
King
that
is
our
fellow
seruant
will
not
,
the
same
doth
he
desire
that
is
Lord
of
the
Angels
.
Because
therefore
thy
members
are
to
be
presented
to
God
(
to
be
a
sacrifice
)
therfore
purge
them
of
euery
blemish
▪
for
if
they
haue
any
blemish
,
they
are
no
sacrifice
.
For
the
eye
may
not
be
offered
,
that
is
a
seruant
to
fornication
;
nor
the
hand
that
is
a
taker
and
deceiuer
;
nor
the
feet
that
halt
or
frequent
Playes
;
nor
the
belly
that
is
giuen
to
dainties
,
and
inflameth
the
desires
of
pleasure
;
nor
the
heart
that
nourisheth
wrath
or
vnchaste
loue
;
nor
the
tongue
that
speaketh
filthy
things
.
We
must
therefore
enquire
very
exactly
into
the
faults
of
our
bodies
.
For
if
they
that
offered
Leuit.
22.
20.
&c
the
old
sacrifices
,
were
commanded
,
first
to
consider
all
things
,
and
were
not
pemitted
to
offer
any
thing
that
had
cut
eares
,
or
a
short
tailes
,
or
were
scabby
,
or
that
had
any
worme
;
much
more
must
we
that
offer
,
not
vnreasonable
sheep
,
but
our selues
,
be
more
diligent
,
and
in
euery
part
more
cleane
.
He
saith
further
,
that
our
fire
,
our
knife
,
must
be
from
aboue
,
and
It
seemeth
that
by
this
Altar
he
meaneth
Christ
himselfe
in
heauen
,
as
Heb.
13.
10.
1.
King
.
18.
38.
our
altar
the
height
it selfe
of
heauen
.
For
if
Helias
offering
a
sensible
and
a
bodily
sacrifice
,
had
a
flame
from
aboue
,
that
consumed
all
things
,
both
matter
,
wood
and
stones
,
much
more
shall
this
come
to
passe
in
thy
offering
.
And
although
thou
haue
something
that
is
weake
and
worldly
,
and
yet
shalt
offer
thy
sacrifice
with
a
right
mind
,
yet
the
fire
of
the
holy
Ghost
coming
thereto
,
shall
both
consume
that
worldlinesse
,
and
also
make
thy
offering
perfect
.
But
in
all
hitherto
noted
out
of
Chrysostome
,
it
is
to
be
obserued
,
that
there
is
no
mention
of
one
part
of
our
bodies
,
that
in
these
dayes
is
most
abused
,
to
Gods
great
dishonour
:
neither
indeed
could
there
be
any
mention
thereof
,
either
by
Chrysostome
or
by
any
other
,
neither
then
liuing
,
or
afterward
in
any
age
,
till
this
last
and
most
wicked
age
of
all
other
.
But
what
part
of
the
bodie
is
that
?
Our
very
nostrils
.
Why
?
How
can
that
be
made
a
sacrifice
now
to
God
?
According
to
other
things
before
noted
out
of
Chrysostome
,
by
refraining
the
same
from
that
foule
and
monstrous
abuse
of
Tobacco
,
that
is
now
so
common
in
all
sorts
,
in
Church
and
Commonwealth
,
in
the
Vniuersities
themselues
,
in
the
Innes
of
Court
,
in
Gentlemen
,
in
Yeomen
,
in
Clownes
;
what
shall
I
say
more
,
the
very
rogues
and
vagabonds
now
haue
got
it
:
yea
,
being
committed
to
cages
,
and
laid
by
the
heeles
in
the
stocks
,
while
they
are
thus
vnder
punishment
of
the
magistrate
,
so
impudent
are
they
,
that
euen
then
&
there
they
haue
their
Tobacco-boxes
and
Tobacco-pipes
,
and
make
the
smoke
of
hell
fornace
to
come
out
of
their
nostrils
,
in
the
sight
of
all
standing
about
their
said
cages
,
and
gazing
on
them
,
while
they
so
sit
in
the
stocks
.
Oh
wofull
,
oh
lamentable
!
Most
of
all
wofull
and
lamentable
is
it
,
that
yet
for
all
this
,
others
that
should
be
and
would
be
of
some
sort
and
fashion
,
should
still
continue
the
foule
abuse
of
it
.
Is
it
not
,
as
it
is
vsed
,
the
nurse
and
nourishment
of
drunkennesse
?
Can
any
shew
as
many
benefits
of
it
,
as
all
men
see
inconueniences
?
Verily
though
it
may
be
it
is
good
for
some
thing
,
yet
if
the
common
saying
be
true
,
Better
a
mischiefe
then
an
inconuenience
,
it
were
better
it
were
quite
supprest
and
cleane
hist
out
of
the
kingdome
,
in
respect
of
the
manifold
detriments
and
inconueniences
by
it
,
then
still
to
be
retained
.
Alas
,
alas
,
that
men
,
yea
and
men
of
vnderstanding
,
should
be
so
inchanted
and
bewitched
with
it
.
Strange
fashions
beginning
at
the
higher
ranke
of
men
,
do
cease
and
are
forborne
by
such
as
first
began
them
,
when
euery
base
person
of
the
country
hath
laid
hold
of
them
:
how
strange
therefore
is
it
,
that
they
that
are
more
base
then
the
basest
,
euen
the
rogues
themselues
that
are
past
all
grace
and
shame
,
should
practise
it
and
glorie
in
it
,
and
yet
others
should
retaine
and
support
it
.
This
shall
suffice
to
haue
added
to
Chrysostome
,
aboue
that
that
either
he
or
any
other
since
his
time
,
euer
dreamed
of
,
or
could
dreame
of
.
Now
to
speake
no
more
from
Chrysostome
,
whereby
to
shew
that
that
before
I
haue
said
to
be
according
vnto
To
sacrifice
our
strength
.
him
,
and
especially
agreeable
to
the
word
of
God
;
but
to
proceed
:
as
all
members
of
the
bodie
must
be
sacrificed
to
God
,
so
also
must
all
the
strength
and
powers
of
our
whole
bodies
be
applied
vnto
the
seruice
of
God
,
in
duties
both
of
religion
,
because
we
must
loue
God
with
all
Mark
.
12.
30.
our
strength
;
and
also
of
loue
to
men
in
our
generall
and
in
our
speciall
callings
;
because
the
second
commandement
,
that
is
,
the
second
Table
of
the
morall
Law
for
the
loue
of
our
neighbour
,
is
like
vnto
the
first
for
our
loue
to
God
.
Thus
much
for
the
actuall
sacrificing
of
our
bodies
,
and
of
some
particular
members
thereof
.
CHAP.
VI.
Of
the
actiue
sacrificing
of
our
soules
:
and
of
some
particular
actiue
sacrifices
of
our
whole
man
,
soule
and
bodie
.
NOw
followeth
the
actiue
sacrificing
of
our
soules
;
The
actiue
sacrificing
of
our
soules
.
All
sacrifices
of
the
bodie
nothing
without
the
soule
.
without
which
whatsoeuer
our
bodies
do
is
nothing
,
at
least
no
better
then
puppet
play
:
for
the
Lord
reiecteth
it
,
though
neuer
so
glorious
in
the
eyes
of
men
.
It
may
be
beneficiall
to
other
,
yea
to
our selues
also
,
by
procuring
vs
credit
and
reputation
with
men
,
and
thereby
also
some
preferment
in
the
world
;
and
our
outward
man
,
touching
the
outward
state
thereof
,
may
perhaps
for
a
while
,
yea
for
our
whole
life
time
fare
the
better
:
but
the
soule
it selfe
,
touching
the
euerlasting
life
and
glorie
thereof
,
shall
haue
no
benefit
,
by
whatsoeuer
seruice
is
done
to
God
,
or
duties
performed
to
men
,
by
the
whole
bodie
or
any
part
thereof
,
not
working
with
and
from
the
soule
.
No
man
shall
liue
by
the
faith
of
another
,
himselfe
not
beleeuing
;
so
shall
not
the
soule
haue
any
benefit
for
the
life
to
come
by
all
the
works
of
the
bodie
alone
,
except
it selfe
also
worke
with
the
bodie
,
and
the
bodie
also
by
it
:
yea
,
the
bodie
it selfe
shall
haue
no
benefit
for
the
glorifying
and
making
thereof
like
to
the
glorious
body
of
Philip.
3.
21.
Christ
,
vnlesse
all
that
it
doth
,
come
from
the
soule
▪
Sometime
soule
and
bodie
do
fare
and
shall
fare
the
better
by
the
works
onely
of
the
soule
,
as
by
the
meditations
and
by
the
prayers
and
supplications
of
the
soule
alone
,
when
the
bodie
being
some
way
oppressed
cannot
ioyne
with
the
soule
,
as
Hanna
oppressed
with
griefe
,
could
not
pray
with
her
tongue
,
and
yet
speaking
in
her
heart
and
powring
1.
Sam.
1.
13.
15.
out
her
soule
vnto
the
Lord
,
she
obtained
her
desire
:
but
neither
the
soule
alone
,
nor
bodie
alone
,
nor
both
ioyntly
shall
fare
the
better
for
eternall
life
,
by
any
works
whatsoeuer
,
or
by
any
sacrifices
whatsoeuer
of
the
bodie
alone
,
without
the
soule
working
with
the
bodie
.
Because
Isai.
29.
13.
14.
the
Iewes
drew
neare
to
God
with
their
mouth
,
and
with
their
lips
did
honour
him
,
remouing
their
hearts
farre
from
him
,
and
that
their
feare
towards
him
was
taught
by
the
precept
of
men
,
(
as
many
amongst
vs
do
many
things
more
by
the
law
of
man
then
by
the
word
of
God
.
)
Therfore
the
Lord
threatneth
to
proceed
(
by
that
word
noting
a
beginning
already
made
;
as
for
the
ingratitude
of
good
King
Hezekiah
2.
Chro.
32.
25.
the
wrath
of
God
began
against
him
and
Iudah
and
Ierusalem
)
and
to
do
a
maruellous
worke
and
a
wonder
,
euen
that
the
wisedome
of
the
wise
men
should
perish
,
and
the
vnderstanding
of
the
prudent
men
should
be
h●d
.
Oh
the
Lord
keep
vs
from
this
iudgement
!
for
what
greater
almost
can
there
be
?
For
what
was
it
else
,
but
so
to
strike
their
great
Statesmen
that
did
manage
and
gouerne
their
whole
Common-wealth
,
with
a
kind
of
phrensie
and
madnesse
,
that
they
should
not
be
able
to
do
any
thing
,
but
suffer
all
to
go
to
wracke
;
like
to
that
of
great
Nebuchadnezzar
,
whom
the
Lord
for
his
pride
smote
with
such
madnesse
,
that
he
was
Dan.
4.
25.
not
fit
for
the
societie
of
men
,
and
therefore
was
cast
out
to
liue
and
feed
with
beasts
for
seuen
yeares
together
:
or
like
to
that
of
Achitophel
,
who
for
his
wisedome
was
in
2.
Sam.
16.
23.
that
estimation
,
that
the
counsell
that
he
counselled
in
those
dayes
was
as
if
a
man
had
enquired
of
the
oracle
of
God
;
him
notwithstanding
for
his
pride
in
ioyning
with
Absolon
against
Dauid
,
whose
counseller
he
had
bin
,
the
Lord
Chap.
17.
23.
so
smote
with
a
kind
of
phrensie
,
that
in
his
said
phrensie
being
malecontent
that
Absolon
had
preferred
the
counsell
of
Hushai
before
his
,
he
went
to
his
house
and
hanged
himselfe
.
Could
there
be
a
greater
madnesse
then
to
hang
himselfe
?
So
to
ouerthrow
the
wisedome
of
the
wise
(
as
the
Lord
before
threatned
)
which
were
as
it
were
the
eyes
of
the
whole
people
,
was
to
put
out
their
eyes
,
as
Iudg.
16.
21.
the
Philistins
put
out
the
eyes
of
Samson
,
by
the
iust
iudgement
of
God
for
breaking
his
vow
of
the
Nazarites
:
and
as
Elymas
the
sorcerer
,
for
withstanding
of
Paul
,
was
by
Acts
13.
11.
Paul
(
as
the
instrument
of
God
)
smitten
also
with
the
like
blindnesse
.
If
then
the
light
that
was
in
them
(
that
is
in
their
kingdome
)
should
be
darknesse
,
how
great
would
that
darknesse
be
?
Moreouer
,
why
did
not
the
Lord
respect
the
sacrifice
of
Cain
?
was
it
not
because
it
was
Gen.
4.
5.
brought
and
offered
onely
with
the
bodie
,
not
with
the
soule
?
Therefore
also
the
Lord
calleth
vpon
vs
to
wash
Ier.
4.
14.
Math.
5.
8.
Iam.
4.
8.
our
hearts
:
and
our
Sauiour
saith
,
Blessed
are
the
pure
in
heart
,
&c.
and
Iames
biddeth
vs
,
not
onely
to
cleanse
our
hands
,
(
that
is
our
bodies
,
synecdochically
)
but
also
to
purge
our
hearts
.
The
soule
of
a
man
is
the
more
principall
part
,
and
therefore
called
the
glorie
of
a
man
:
so
that
whatsoeuer
Psal.
16.
9
and
30.
12.
and
57.
8
the
bodie
doth
without
it
,
is
nothing
.
Now
by
the
soule
,
I
meane
the
whole
spirituall
part
of
a
man
,
euen
all
that
is
within
him
:
as
the
Prophet
saith
,
My
soule
blesse
the
Lord
,
and
all
that
is
within
me
blesse
his
Psal.
103.
1.
holy
Name
.
To
speake
more
particularly
and
plainly
:
as
by
the
body
is
to
be
vnderstood
all
the
parts
and
members
of
the
bodie
;
The
sacrifice
of
our
wit
,
reason
,
&c.
so
by
the
soule
is
to
be
meant
all
the
powers
and
faculties
thereof
,
with
,
reason
,
vnderstanding
,
thoughts
,
memorie
,
the
will
,
and
the
affections
,
as
loue
,
hatred
,
anger
,
envie
,
feare
,
hope
,
griefe
,
ioy
,
delight
,
&c.
all
these
and
euery
one
of
these
must
be
sacrificed
to
God
,
and
so
dedicated
,
that
they
must
not
at
any
time
be
vsed
or
employed
against
God
or
his
children
,
but
alwayes
for
God
and
his
glorie
and
truth
,
and
for
the
good
of
his
people
.
Our
wit
must
not
be
employed
in
opposition
to
the
truth
,
but
in
the
defence
of
it
;
so
must
all
our
reason
,
vnderstanding
and
learning
.
None
haue
bin
greater
aduersaries
to
God
and
his
truth
,
nor
greater
hereticks
,
neither
more
dangerous
for
the
saluation
of
men
,
yea
also
for
their
outward
state
,
then
such
as
haue
bin
most
wittie
,
most
learned
,
and
of
greatest
reach
.
Satan
making
choice
of
the
Gen.
3.
1.
wittiest
creature
of
all
other
to
assault
our
first
mother
,
did
thereby
preuaile
,
and
ouerthrew
both
her
and
our
first
father
,
and
all
their
posteritie
.
The
same
is
to
be
said
of
not
employing
our
wits
to
any
other
vanitie
,
as
to
making
of
Playes
,
or
iests
and
sports
for
men
to
laugh
in
carnall
maner
,
especially
then
,
when
common
calamities
present
,
or
future
dangers
do
call
vs
to
mourning
and
weeping
,
to
sackcloth
and
ashes
.
Such
as
do
straine
all
that
is
in
them
to
make
other
merrie
onely
,
and
to
shew
themselues
fooles
,
disgracing
and
defaming
the
image
of
God
wherein
they
were
made
,
do
slander
God
as
though
he
had
done
that
that
he
hath
not
,
and
as
though
he
had
made
them
that
they
are
not
.
Is
it
a
small
matter
to
belye
a
King
?
Is
it
nothing
to
deface
the
image
of
a
Prince
▪
though
but
in
iest
?
This
then
is
the
first
degree
of
sacrificing
our
wit
,
reason
,
vnderstanding
,
and
learning
to
God
,
euen
to
restraine
them
from
all
such
euill
.
The
second
is
,
to
employ
them
to
the
aduancement
of
Gods
glorie
,
the
furthering
and
promoting
of
his
truth
,
the
edifying
of
men
in
their
faith
,
or
the
benefit
of
them
touching
this
life
.
It
were
better
for
vs
to
haue
no
wit
,
no
reason
,
no
vnderstanding
,
no
learning
,
then
not
so
to
sacrifice
and
employ
them
.
Herein
let
vs
not
forget
the
sharp
,
yet
most
iust
sentence
against
him
that
had
not
employed
Math.
25.
26.
that
one
talent
committed
vnto
him
to
the
benefit
of
his
Lord
,
of
whom
he
had
receiued
it
,
though
he
had
not
wasted
it
,
neither
by
it
oppressed
or
wronged
any
man
,
but
kept
it
,
without
doing
any
good
wi●h
it
.
Oh
let
vs
(
I
say
)
remember
this
,
and
learne
by
it
to
be
the
more
careful
to
sacrifice
the
foresaid
faculties
of
our
soules
as
before
hath
bin
said
.
Our
thoughts
also
must
in
like
maner
be
sacrificed
,
and
The
sacrifice
of
our
thoughts
Gen
6.
5.
Math.
3.
9.
and
9.
4.
both
restrained
from
all
euill
,
in
which
respect
all
euill
thoughts
are
condemned
and
forbidden
;
and
also
wholy
set
vpon
God
and
all
goodnesse
,
both
towards
God
himselfe
,
and
also
towards
our
neighbor
.
Such
as
our
thoughts
are
,
such
are
our
words
:
for
of
the
abundance
of
the
heart
Math.
12.
34.
the
mouth
speaketh
;
such
also
are
our
actions
.
In
this
consideration
therfore
,
for
the
full
sacrificing
of
our
thoughts
vnto
God
,
if
we
will
be
blessed
,
we
must
meditate
in
the
law
of
God
day
and
night
:
yea
,
by
such
meditation
,
our
practice
Psal.
1.
2.
will
be
according
,
and
we
shall
be
wiser
then
our
enemies
,
and
haue
more
vnderstanding
then
our
teachers
or
ancients
.
Psal.
119.
97.
98.
99.
As
this
concerneth
all
,
so
principally
them
that
are
in
greatest
and
highest
places
,
and
yet
for
all
that
such
doe
Deut.
17.
19.
Iosh.
1.
8.
most
neglect
it
.
The
worse
is
it
for
them
that
are
vnder
such
;
and
the
greater
shall
be
the
woe
of
themselues
in
the
end
.
That
which
hath
bin
said
of
our
thoughts
,
is
also
to
be
To
sacrifice
our
memorie
.
said
of
our
memorie
.
It
were
better
neuer
to
haue
learned
any
thing
,
then
to
forget
it
;
or
remembring
it
,
not
to
make
vse
of
it
,
as
occasions
shall
require
.
Therefore
our
Sauiour
reproued
his
disciples
for
their
forgetfulnesse
of
his
Math.
16
9.
Mark
.
8.
17.
two
miracles
,
in
feeding
many
thousands
with
a
few
loaues
&c.
or
at
lest
for
their
not
making
vse
of
them
.
For
it
is
all
one
,
to
forget
a
thing
,
and
remembring
of
it
,
not
to
make
vse
of
it
.
This
forgetfulnesse
was
the
cause
of
Peters
Math.
26.
75.
fearfull
fall
;
and
his
remembrance
of
it
,
the
meanes
of
his
recouerie
.
Therefore
our
Sauiour
also
exhorteth
the
Angell
of
the
Church
of
Ephesus
,
to
remember
from
whence
Reuel.
2.
5.
he
was
fallen
,
and
so
to
repent
,
&c
:
and
the
Angell
of
the
Church
of
Sardi
,
that
hauing
a
name
to
be
liuing
,
and
yet
chap.
3.
3.
was
dying
,
to
remember
how
he
had
receiued
and
heard
,
to
hold
fast
,
and
to
repent
.
These
things
teach
vs
,
that
our
memorie
of
our
falls
,
and
of
the
things
we
haue
heard
and
learned
,
is
to
be
sacrificed
,
by
sanctifying
and
applying
the
same
to
repentance
.
Our
will
is
sacrificed
to
God
,
when
it
is
conformed
to
The
sacrifice
of
our
will
.
the
reuealed
will
of
God
in
his
word
,
yea
also
when
it
is
subiected
to
the
secret
will
of
God
by
his
prouidence
,
either
reuealed
,
or
to
be
reuealed
:
so
that
touching
the
one
,
we
may
say
with
Iob
▪
The
Lord
hath
giuen
,
and
the
Lord
Iob
1.
21.
hath
taken
away
,
blessed
be
the
name
of
the
Lord
:
and
touching
Math.
26.
37.
the
other
,
we
may
also
say
,
Not
our
will
,
but
thy
will
be
done
.
Touching
the
reuealed
will
of
God
in
his
word
,
our
will
is
sacrificed
,
when
it
is
alwayes
framed
thereunto
,
and
by
prayer
that
this
will
of
God
may
be
done
in
earth
as
it
is
chap.
6.
10.
and
Luk.
2.
in
heauen
:
so
that
not
to
endeuour
to
do
all
things
accordingly
,
is
a
great
abusing
of
his
name
in
so
praying
.
Touching
our
affections
,
they
must
likewise
be
dedicated
To
sacrifice
our
affections
.
and
sacrificed
vnto
God
:
otherwise
being
suffered
to
haue
their
swinge
,
they
many
times
ouer-rule
wit
,
reason
,
vnderstanding
,
iudgement
,
thoughts
,
memorie
and
will
.
That
these
our
affections
therefore
,
loue
,
hatred
,
anger
,
&c.
may
be
sacrificed
,
this
is
first
to
be
obserued
,
that
they
attend
vpon
the
former
and
higher
powers
of
the
soule
,
wit
,
reason
,
vnderstanding
,
&c.
and
that
they
be
not
suffered
in
any
case
to
dominiere
ouer
them
,
or
to
go
without
them
.
They
must
not
go
before
them
,
but
follow
after
them
,
and
be
directed
by
them
.
Therefore
euen
touching
loue
,
the
most
principall
affection
of
all
the
rest
,
the
Apostle
will
haue
it
to
abound
in
knowledge
and
in
all
iudgement
.
Philip.
1.
9.
Without
knowledge
and
iudgment
,
we
may
and
wil
loue
either
too
much
or
too
little
;
yea
we
cannot
but
so
do
.
Knowledge
and
iudgement
(
this
iudgement
is
the
application
of
knowledge
vnto
particulars
)
must
direct
our
loue
both
touching
the
obiect
thereof
,
and
also
touching
the
measure
thereof
.
The
first
and
most
chiefe
obiect
Mat.
22.
37.
&c.
of
our
loue
,
is
God
himselfe
:
the
next
is
our
neighbour
.
The
one
is
not
to
be
loued
without
the
other
.
Yet
God
is
most
to
be
loued
,
and
that
for
himselfe
:
our
neighbour
for
God
.
In
both
these
our
loue
may
erre
without
direction
from
knowledge
and
iudgement
.
By
God
himselfe
we
meane
his
word
also
,
and
all
his
ordinances
:
for
he
that
loueth
not
these
,
loueth
not
God
;
and
such
as
our
loue
to
God
is
,
such
will
be
our
regard
also
Leuit.
19.
18.
to
these
.
By
our
neighbour
also
,
our selues
are
to
be
vnderstood
,
because
our
loue
to
our selues
is
the
rule
of
our
loue
to
our
neighbour
:
for
so
it
is
said
in
the
former
place
,
and
in
the
law
.
And
although
our
loue
to
God
cannot
be
too
great
in
respect
of
the
measure
,
yea
,
not
answerable
to
the
measure
,
yet
it
may
swarue
in
respect
of
the
effects
:
namely
,
when
our
loue
to
God
shall
be
such
,
that
it
carrieth
vs
beyond
his
word
;
and
not
thinking
the
word
to
containe
duties
enough
,
we
shall
do
more
then
the
word
requireth
;
and
hence
commeth
all
superstition
.
But
I
may
not
thus
amply
discourse
of
euery
affection
.
Our
hatred
is
sacrificed
to
God
,
when
it
is
bent
against
Hatred
.
all
that
God
hateth
,
and
when
we
hate
no
further
then
we
haue
warrant
from
the
word
of
God
.
The
same
is
to
be
said
of
our
anger
,
envie
,
feare
,
griefe
,
ioy
,
&c.
The
obiect
of
these
and
all
other
our
affections
,
must
be
such
as
the
word
warranteth
,
and
no
other
.
Neither
must
the
cause
,
measure
or
time
exceed
the
rule
of
the
word
for
them
.
They
must
be
employed
for
God
,
not
against
God
.
They
must
all
be
directed
by
God
and
by
his
word
,
not
by
man
,
or
by
the
word
or
will
of
any
man
,
of
ourselues
,
or
of
any
other
.
In
this
sacrificing
of
our
affections
,
let
vs
especially
remember
to
sacrifice
our
sorrow
and
griefe
,
in
mourning
for
,
and
lamenting
and
bewailing
our
sinnes
,
according
to
the
number
and
greatnesse
of
them
,
as
also
our
long
continuance
in
them
:
and
let
vs
measure
our
said
sorrow
by
the
mercies
of
God
towards
vs
,
by
our
knowledge
,
by
our
callings
,
by
the
offences
we
haue
giuen
to
other
by
our
said
sinnes
,
especially
by
our
causing
the
name
of
God
and
his
doctrine
to
be
blasphemed
and
euill
spoken
of
.
Yea
,
in
these
and
other
the
like
respects
,
let
vs
mourne
Psal.
37.
4.
and
107.
37.
&c
Ierem.
30.
15.
more
for
our
sinnes
then
for
any
outward
losses
,
indignities
,
wrongs
,
iniuries
,
sicknesses
,
or
other
afflictions
of
this
life
whatsoeuer
,
because
all
such
things
come
for
sinne
.
Of
this
sorrow
for
sin
,
the
Prophet
saith
,
The
sacrifices
of
God
Psal.
51.
17.
are
a
broken
spirt
;
a
broken
and
contrite
heart
,
O
God
,
thouwilt
not
despise
.
Notwithstanding
in
this
sorrow
for
our
sinnes
,
we
must
always
haue
an
eye
to
the
mercies
of
God
before
mentioned
,
lest
we
be
swallowed
vp
of
sorrow
,
and
fall
into
despaire
.
Therefore
the
Apostle
b●ddeth
vs
to
Rom.
11.
22.
behold
the
goodnesse
and
the
seueriti●
of
God
;
not
the
goodnes
of
God
alone
,
nor
his
seueritie
alone
,
but
both
together
,
the
one
with
the
other
;
the
goodnes
of
God
that
we
do
not
despaire
,
the
seueritie
of
God
that
we
do
not
presume
.
As
hitherto
I
haue
generally
spoken
of
the
actuall
sacrificing
The
sacrifice
of
righteousnes
and
prayse
,
Psal.
4.
5.
of
our selues
soules
and
bodies
;
and
as
we
are
in
this
sacrificing
of
our selues
to
remember
the
generall
sacrifice
of
all
righteousnesse
,
that
is
,
of
all
obedience
to
the
first
and
second
Table
;
so
let
vs
not
forget
to
offer
the
sacrifice
of
praise
vnto
God
,
which
is
called
the
calues
of
our
Psal.
50.
14.
Hos.
14.
2.
●
lips
▪
The
more
the
mercies
of
God
haue
abounded
towards
this
land
aboue
all
other
lands
,
in
his
word
,
in
our
peace
,
in
our
wealth
,
&c.
the
more
must
we
abound
in
the
calues
of
our
lips
in
that
behalfe
:
yea
,
so
much
the
more
must
we
abound
therein
,
because
thereby
we
shall
please
the
Lord
better
then
they
did
in
the
Law
,
that
offered
Psal.
69.
31.
1.
Cor.
13.
13.
oxen
and
bullocks
that
had
hoxnes
and
hoofes
:
yea
,
as
the
Apostle
preferreth
loue
aboue
faith
and
hope
,
in
respect
of
the
continuance
thereof
,
when
faith
and
hope
shall
haue
Praises
more
excellent
then
prayers
.
an
end
;
so
in
the
same
respect
,
this
sacrifice
of
praise
and
thanksgiuing
may
be
preferred
before
prayers
themselues
,
because
when
prayers
shall
cease
,
as
whereof
there
shall
be
no
need
,
euen
then
shall
thanksgiuings
and
prayses
remaine
and
continue
.
As
the
glorious
Angels
of
heauen
Luc.
2.
13.
Reuel.
5.
11.
are
already
employed
in
this
dutie
,
and
are
alwayes
readie
to
performe
the
same
vpon
euery
occasion
,
so
shall
all
the
elect
being
glorified
,
glorifie
God
without
ceasing
,
for
their
said
glorification
.
The
more
difficult
also
any
du●ie
is
,
and
the
more
hardly
performed
,
the
more
excellent
without
question
the
same
is
to
be
acknowledged
.
But
the
difficultie
and
hard
performance
of
this
dutie
aboue
prayers
,
appeareth
by
the
ten
Leapers
,
all
ioyntly
crauing
Luk.
17.
12.
&c.
helpe
of
our
Sauiour
,
and
being
healed
,
one
onely
returning
to
giue
thanks
.
Yea
,
this
greater
difficulty
of
thanksgiuing
aboue
prayers
,
is
manifest
by
all
experience
.
For
who
being
vnder
any
affliction
,
is
not
ready
to
craue
release
?
but
release
being
granted
,
who
(
almost
)
is
as
ready
to
giue
thankes
?
The
more
that
God
hath
dignified
any
of
his
children
with
his
mercies
of
this
life
or
of
the
life
to
come
,
the
more
such
ought
to
abound
in
these
sacrifices
of
praise
and
of
the
calues
of
their
lips
for
the
same
.
With
those
notwithstanding
,
in
the
second
ranke
of
The
sacrifice
of
prayers
.
Col.
4.
2.
1.
Tim
2.
1.
1.
Thes.
5.
17.
18
these
particular
sacrifices
,
whiles
we
liue
in
this
world
,
let
vs
ioyne
the
sacrifice
of
prayers
and
supplications
and
intercessions
,
as
the
Apostle
ioyneth
them
together
.
And
although
the
Apostle
to
Timothie
vseth
more
words
touching
this
sacrifice
,
then
touching
the
sacrifice
of
praise
and
thanksgiuing
,
yet
that
is
not
for
the
excellencie
of
prayers
aboue
praises
or
thanks
,
but
because
whiles
we
liue
here
,
our
wants
are
greater
then
the
mercies
we
haue
already
,
and
future
mercies
are
more
and
greater
then
all
that
we
haue
receiued
.
These
prayers
are
by
the
Prophet
called
incense
,
and
the
lifting
vp
of
our
hands
,
an
adiunct
of
Psal.
141.
2.
them
,
and
put
for
them
,
is
compared
to
the
euening
sacrifice
.
As
we
are
to
praise
God
for
his
mercies
receiued
,
so
we
are
to
pray
both
for
the
increase
of
them
,
and
also
that
we
may
still
enioy
such
as
we
haue
,
and
that
God
will
alwayes
so
shut
the
gates
of
our
kingdome
,
and
make
the
Psal.
147.
13.
barres
thereof
strong
,
and
so
bolt
them
(
as
Amnon
commanded
2.
Sam.
13.
17.
his
seruant
)
against
Antichrist
and
all
his
champions
,
Iesuits
,
Priests
,
and
other
greater
then
they
,
that
hauing
bin
long
from
hence
banished
and
abandoned
,
they
may
neuer
returne
and
be
entertained
by
vs
againe
,
lest
by
their
returne
we
become
worse
then
before
;
as
our
Sauiour
speaketh
of
him
,
out
of
whom
the
vncleane
spirit
being
cast
,
and
returning
againe
,
and
finding
the
place
Mat.
12.
43.
&c.
from
whence
he
was
cast
swept
and
garnished
,
he
taketh
seuen
other
spirits
more
wicked
then
himselfe
,
and
entreth
again
,
and
so
maketh
the
last
state
of
that
man
worse
then
the
first
.
We
haue
the
more
cause
to
feare
this
,
because
all
the
Iesuites
and
their
consorts
,
are
euen
of
the
same
disposition
that
such
vncleane
spirits
are
;
yea
,
euen
possessed
with
1.
King
.
22.
22.
them
,
as
the
prophets
of
Ahab
were
possessed
with
that
lying
spirit
,
whereby
they
deceiued
Ahab
to
his
ruine
and
ouerthrow
.
With
those
our
prayers
,
oh
that
we
would
also
ioyne
Fasts
.
holy
fasts
,
as
the
which
haue
bin
often
commanded
and
highly
commended
in
the
Scriptures
by
the
admirable
successe
of
them
;
and
which
be
reckoned
also
among
the
Leuit.
23.
27.
feasts
of
the
Lord
:
and
finally
,
the
which
rightly
performed
,
haue
alwayes
ended
with
ioy
and
feasting
.
Is
not
this
2.
Chron.
20.
Ezra
8.
Nehem.
1.
Ester
4.
euident
by
the
fasts
of
Iehosophat
,
of
Ezra
,
of
Nehemiah
,
of
Ester
,
and
diuers
other
?
Yea
,
haue
not
we
our selues
often
had
experience
hereof
?
Oh
therefore
that
we
would
turne
some
of
our
riotous
feastings
into
such
religious
fastings
,
lest
as
the
Lord
hath
threatned
,
he
turne
our
feasts
Amos
8.
10.
into
mournings
,
and
our
songs
into
lamentations
,
and
bring
vp
sackcloth
vpon
all
loines
,
and
baldnesse
vpon
euery
head
,
and
make
it
as
the
mourning
of
an
onely
sonne
,
and
the
end
thereof
as
a
bitter
day
.
Yet
fie
vpon
all
the
hypocriticall
and
detestable
fasts
of
the
Papists
,
which
are
plaine
mockeries
of
the
fasts
of
the
Lord
:
yea
,
which
are
so
much
more
detestable
in
the
eyes
of
the
Lord
,
by
how
much
the
more
in
number
they
exceed
the
fasts
of
the
Lord
.
For
whereas
the
Lord
commanded
but
one
day
in
a
whole
yeare
for
such
ordinarie
humbling
of
the
Israelites
,
they
command
an
hundred
and
an
halfe
at
the
least
euery
yeare
;
and
yet
neuer
appoint
any
day
of
such
extraordinarie
humbling
our selues
vpon
extraordinarie
occasions
,
as
the
true
Church
of
God
hath
alwayes
in
all
ages
vsed
:
neither
do
they
require
any
prayers
with
their
fasts
,
nor
enioyne
any
preaching
of
the
word
for
the
better
humbling
of
the
people
;
neither
do
they
restraine
any
man
from
his
ordinarie
Isai.
58.
5.
worke
and
labour
.
Is
this
such
a
fast
as
the
Lord
hath
chosen
?
Bellarmine
a
great
champion
for
the
Papists
(
like
to
Goliah
for
the
Philistims
)
and
according
to
his
name
a
1.
Sam.
17.
4.
man
armed
for
warre
against
God
and
his
truth
,
mightily
laboureth
the
vpholding
of
them
,
and
wresteth
this
place
to
his
purpose
in
that
behalfe
,
saying
,
that
it
speaketh
Bellar.
de
bonis
operibus
,
●n
partie
.
lib.
2.
cap.
11.
pag.
1100.
of
the
suppressing
of
carnall
concupiscences
;
which
is
especially
done
by
fasting
;
and
this
suppression
and
mortification
he
calleth
a
sacrifice
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
our
reasonable
sacrifice
.
Then
he
concludeth
,
that
therfore
a
fast
whereby
to
represse
concupiscence
,
is
a
seruice
grateful
Cap.
1.
p.
1068.
and
acceptable
to
God
.
And
before
that
,
making
foure
sorts
of
fasts
:
A
spirituall
fast
from
sinne
;
A
morall
fast
,
nothing
but
a
Philosophicall
temperance
;
A
naturall
fast
from
all
kind
of
meate
and
drinke
vpon
any
reason
;
And
an
Ecclesiasticall
fast
,
which
he
defineth
to
be
abstinence
from
meate
(
not
forsooth
from
drinkes
or
medicines
)
according
to
the
rule
of
the
Church
,
forgetting
the
rule
of
the
word
,
whereby
Church
and
all
therein
must
be
ordered
.
In
all
the
premises
cleane
leauing
out
all
ciuil
abstinence
from
some
kinds
of
meate
at
some
times
of
the
yeare
,
for
the
better
increase
of
the
said
kinds
.
In
the
second
Chapter
also
he
concludeth
without
any
aduersary
,
that
in
a
fast
there
must
be
but
one
refreshing
,
and
that
a
supper
,
not
a
dinner
;
not
restraining
men
from
their
ordinarie
labour
,
though
he
restraine
them
from
meate
.
Afterward
,
but
immediatly
before
pag.
1099.
the
first
noted
place
,
he
affirmeth
a
fast
to
be
profitable
for
the
pacifying
of
God
,
for
satisfying
for
sinnes
,
for
the
obtaining
of
helpe
,
and
for
the
meriting
of
the
heauenly
reward
.
But
all
this
must
be
vnderstood
of
bare
fasting
.
For
what
serious
prayers
can
there
be
of
men
labouring
in
their
ordinarie
callings
?
yet
still
he●
harpeth
vpon
this
string
amongst
the
benefits
of
such
Ecclesiasticall
fasts
,
in
the
fourth
place
,
after
three
benefits
before
mentioned
,
he
saith
,
it
is
profitable
to
satisfie
God
,
or
to
pacifie
him
as
Ahab
did
;
and
yet
still
denying
that
which
we
charge
him
with
,
that
this
is
ex
opere
operato
:
though
what
he
can
say
for
1.
King
.
21.
29.
Ahab
otherwise
,
that
had
neither
faith
nor
repentance
,
but
onely
opus
operatum
.
He
addeth
also
a
fift
benefit
of
such
fastings
,
viz.
to
merit
benefits
of
God
,
both
temporall
and
euerlasting
,
as
Anna
by
her
fasting
(
not
mentioned
in
the
Scripture
,
1.
Sam.
1.
9.
but
the
cleane
contrary
said
,
and
onely
presumptuously
affirmed
by
Bellarmine
)
obtained
Samuel
;
and
as
Ierom
saith
,
lib.
2.
in
Iouinianum
,
she
merited
to
haue
her
belly
p.
1
102.
emptie
of
meate
to
be
filled
with
a
sonne
.
Behold
here
a
Popish
fast
.
Behold
here
how
easily
a
man
may
merit
both
earthly
and
heauenly
blessings
.
Behold
here
how
easily
a
woman
of
being
barren
may
be
made
a
mother
of
children
;
Let
her
but
keepe
her
belly
emptie
of
meate
,
and
it
shall
be
filled
with
children
.
Alas
,
how
simple
was
Iacob
not
to
thinke
of
this
,
when
Rahel
contended
with
him
,
Gen.
30.
1.
and
said
,
Giue
me
children
,
or
else
I
die
?
Who
but
mad
men
would
be
Papists
?
yea
,
who
but
mad
men
are
Papists
?
For
what
Christian
heart
can
endure
such
blasphemous
speeches
of
so
easie
meriting
of
heauenly
&
earthly
blessings
?
And
what
is
this
kind
of
fasting
other
then
that
of
the
Iews
,
about
which
they
contended
with
God
,
as
if
they
had
merited
at
Gods
hand
,
and
for
which
they
quarelled
&
chode
with
God
,
saying
,
Wherefore
haue
we
fasted
,
and
thou
seest
Isay
58.
3.
not
?
wherefore
haue
we
afflicted
our
soules
,
and
thou
takest
no
knowledge
?
What
also
differeth
this
Popish
fast
from
the
other
fasts
of
the
Iewes
by
themselues
inuented
in
the
fift
and
seuenth
moneth
,
during
the
time
of
their
seuentie
yeares
captiuitie
,
which
notwithstanding
the
Lord
by
the
Prophet
Zechariah
so
sharply
reproued
?
Although
therefore
Zach.
7.
5.
religious
fasts
(
from
all
kind
of
meares
,
not
from
some
,
as
the
Popish
fasts
)
are
to
be
wished
for
,
ioyned
with
prayers
,
for
the
quickning
of
our
zeale
in
praying
,
and
for
humbling
our
whole
man
,
vpon
speciall
occasion
taken
in
hand
,
either
to
remoue
some
present
iudgement
,
or
to
escape
some
wrath
to
come
,
or
to
obtaine
some
speciall
mercie
;
and
as
solemnly
to
be
obserued
and
sanctified
during
the
time
thereof
,
as
any
Lords
day
,
with
a
serious
couenant
for
reformation
of
our
whole
life
afterward
;
yet
such
Popish
fasts
are
detestable
to
God
,
and
of
no
vse
vnto
men
.
And
yet
the
best
fasts
are
not
in
this
place
or
in
any
other
required
otherwise
then
need
shall
require
the
same
.
But
to
returne
and
to
proceed
,
in
the
third
place
for
Almes
.
our
particular
sacrifices
vnto
God
,
let
vs
adorne
the
former
particulars
with
almes
and
brotherly
kindnesse
,
and
such
other
duties
of
mercie
as
the
Prophet
commandeth
Isay
58.
7.
in
all
true
fasts
,
and
at
all
other
times
;
and
as
the
Apostle
Heb.
13.
16.
commendeth
and
saith
of
them
,
that
with
such
sacrifices
the
Lord
is
well
pleased
.
So
also
Paul
calleth
the
kindnesse
he
had
receiued
from
the
Philippians
,
an
odour
of
a
sweete
Phil.
4.
18.
smell
,
a
sacrifice
acceptable
,
well
pleasing
to
God
:
vsing
the
very
same
words
,
sacrifice
and
well
pleasing
,
in
the
originall
tongue
,
that
he
doth
here
.
But
let
not
these
our
almes
and
kindnesse
be
to
such
onely
as
are
a
far
off
,
but
also
to
them
that
are
neere
vnto
vs
.
This
I
do
the
rather
adde
,
because
I
haue
obserued
some
reasonably
forward
to
any
good
motion
towards
such
as
dwell
a
farre
off
,
that
respect
not
their
next
neighbours
,
whatsoeuer
necessitie
and
distresse
they
know
and
see
them
to
be
in
.
Some
notwithstanding
Prou.
11.
24.
and
15.
27.
2.
Cor.
9.
6.
neither
respect
the
one
nor
the
other
,
but
are
altogether
for
themselues
,
and
yet
thereby
altogether
against
themselues
.
Herein
men
should
be
so
forward
,
as
that
they
should
not
need
to
be
sued
vnto
for
their
kindnesse
Doth
not
God
giue
vs
many
things
that
we
neuer
aske
?
If
he
did
not
,
alas
how
wofull
would
our
state
be
?
Yea
,
sometime
2.
Cor.
8.
3.
4.
also
we
should
giue
aboue
our
abilitie
,
as
the
Macedonians
did
towards
other
Churches
,
praying
the
Apostle
with
much
intreatie
that
he
would
receiue
their
gift
,
&c.
Where
now
shall
we
find
such
?
Yea
,
it
is
well
if
men
by
much
intreating
will
be
perswaded
to
giue
.
Zaccheus
without
any
exhortations
stood
forth
and
said
vnto
the
Luk.
19.
8.
Lord
,
Behold
,
Lord
,
the
halfe
of
my
goods
I
giue
to
the
poore
.
Where
is
there
such
a
one
in
these
dayes
?
Alas
,
most
mens
hearts
(
yea
Professors
)
are
so
hardned
against
all
such
kindnesse
,
that
like
to
the
deafe
Adder
that
will
not
hearken
Psal.
58.
5.
to
the
voice
of
the
charmer
,
charming
neuer
so
wisely
:
like
(
I
say
)
to
this
deafe
Adder
,
they
will
not
hearken
to
the
exhortations
made
for
liberalitie
,
be
they
neuer
so
earnest
.
But
such
exhortations
go
so
to
the
heart
of
many
,
that
they
go
from
them
as
heauie
and
sad
as
he
did
,
whom
our
Sauiour
bade
to
sell
all
that
he
had
,
and
to
giue
it
to
the
Math.
19.
22.
Mark
.
10.
22.
poore
.
But
certainly
they
to
whom
such
exhortations
are
so
harsh
,
being
men
of
wealth
,
neuer
haue
in
any
thing
else
so
sacrificed
themselues
as
the
Apostle
here
required
.
For
he
that
doth
not
sacrifice
himselfe
in
all
things
,
doth
in
nothing
.
Now
if
we
must
thus
sacrifice
our selues
,
soules
and
bodies
,
with
all
the
powers
and
faculties
of
the
one
,
and
with
all
the
parts
and
members
and
strength
of
the
other
;
must
we
not
also
sacrifice
our
riches
,
our
honours
,
a●d
whatsoeuer
authoritie
we
haue
vnto
God
?
These
are
but
adiuncts
of
our
whole
man
.
If
therefore
we
must
sacrifice
the
subiect
and
more
principall
vnto
God
,
must
we
not
much
more
sacrifice
the
adiuncts
,
and
those
things
that
are
of
lesse
value
?
Doubtlesse
,
doubtlesse
,
whatsoeuer
riches
,
authoritie
,
honour
or
grace
we
haue
in
this
world
,
we
ought
to
employ
the
same
as
sacrifices
to
the
glorie
of
God
.
That
which
is
said
of
riches
,
Honour
the
Lord
with
thy
P●ou.
3.
9.
riches
,
&c.
the
same
is
to
be
vnderstood
of
honour
and
authoritie
,
&c.
Wherefore
hath
the
Lord
honored
vs
with
them
,
but
to
honour
him
?
All
the
premises
,
we
are
so
much
the
more
to
sacrifice
to
God
,
by
how
much
the
more
we
haue
before
giuen
them
to
the
world
,
and
to
the
Prince
of
the
world
.
Doth
not
the
Apostle
expresly
require
this
,
saying
,
As
ye
haue
yeelded
your
members
seruants
Rom.
6.
19.
to
vncleannesse
and
to
iniquite
vnto
iniquitie
;
euen
so
now
yeeld
your
members
seruants
to
righteousnesse
vnto
holinesse
?
In
which
place
the
word
translated
to
yeeld
,
is
the
very
same
in
the
originall
text
,
that
is
here
translated
to
present
.
In
this
respect
therefore
that
place
serueth
the
better
to
my
present
purpose
.
Is
not
the
Lord
a
better
master
,
and
will
he
not
more
bountifully
recompence
whatsoeuer
seruice
is
performed
vnto
him
,
and
whatsoeuer
sacrifices
are
vnto
him
offered
,
then
the
world
and
the
Prince
of
the
world
?
The
Prince
indeed
of
the
world
offered
all
the
kingdomes
of
the
world
to
our
Sauiour
,
and
so
much
Math.
4.
9.
more
will
he
offer
to
other
;
but
alas
he
hath
nothing
to
giue
:
for
,
the
earth
is
the
Lords
,
and
all
the
fulnesse
thereof
▪
Psal.
24.
1.
yea
,
and
this
Lord
hath
appointed
our
Lord
Christ
Iesus
to
be
the
heire
of
all
things
.
Whatsoeuer
therefore
the
Prince
of
Heb.
1.
2.
the
world
craketh
and
boasteth
,
yet
in
all
his
brags
he
is
a
lyer
,
and
not
able
to
performe
any
thing
he
promiseth
.
Let
me
yet
adde
one
thing
more
touching
the
actiue
sacrificing
The
more
parents
haue
sacrificed
themselues
to
euill
,
the
more
their
children
should
sacrifice
themselues
to
God
.
1.
Cor.
10.
20.
of
our selues
,
namely
,
that
the
more
the
parents
of
any
man
haue
sacrificed
themselues
(
for
so
I
may
speak
,
and
vse
this
word
sacrifice
of
that
which
is
euill
,
by
the
authoritie
of
the
Apostle
that
saith
the
Gentiles
did
sacrifice
to
diuels
,
and
no●
to
God
,
)
the
more
(
I
say
)
the
parents
of
any
man
haue
sacrificed
themselues
either
to
Poperie
or
to
any
the
like
abomination
,
or
to
the
world
,
or
to
any
other
wickednesse
,
the
more
such
a
child
do
labour
to
sacrifice
himselfe
vnto
God
.
The
Papists
indeed
pleade
the
religion
of
their
parents
,
as
a
speciall
and
a
principall
argument
why
they
will
not
turne
from
their
religion
.
But
what
saith
the
Lord
?
Be
ye
not
as
your
fathers
.
And
is
it
not
said
in
the
Psalmes
,
that
the
Lord
had
established
a
testimonie
Zech.
1.
4.
Psal.
78.
5.
6.
ver.
8.
in
Iacob
,
and
appointed
a
law
in
Israel
,
&c.
that
the
generations
to
come
might
not
be
as
their
fathers
,
a
stubburne
and
a
rebellious
generation
,
&c.
Is
it
not
also
said
,
Harden
not
your
hearts
as
in
the
prouocation
,
and
as
in
the
day
of
tentation
in
Psal.
95.
8.
9.
the
wildernesse
,
when
your
fathers
tempted
me
,
&
c
?
What
is
the
meaning
of
these
words
,
but
that
they
should
not
in
hardnes
of
heart
be
like
to
their
fathers
?
If
therefore
the
fathers
of
any
haue
bin
euill
,
the
children
must
not
be
like
vnto
them
:
yea
rather
,
they
must
forget
their
fathers
house
.
Psal.
45.
10.
And
alas
,
what
do
many
ignorant
Papists
and
other
,
pleading
their
fathers
religion
for
themselues
to
be
thereof
but
as
if
a
man
should
say
,
that
his
father
had
bin
a
robber
,
or
a
murderer
,
or
a
witch
,
or
a
traitor
,
and
was
hanged
for
his
labour
,
and
therefore
he
will
take
the
same
course
,
to
haue
the
same
end
?
Oh
therefore
let
all
children
of
any
such
,
or
any
other
euill
parents
,
make
the
more
haste
to
be
vnlike
to
their
said
parents
,
and
thus
to
sacrifice
themselues
,
because
the
Lord
hath
most
sweetly
promised
,
that
if
any
child
hath
seene
his
fathers
sinnes
,
and
considereth
,
Ezek.
18.
14.
17.
and
doth
not
the
like
,
he
shall
not
die
for
the
iniquitie
of
his
father
,
but
shall
surely
liue
.
O
gracious
promise
!
Hath
Num.
23.
19.
Heb.
10.
23.
he
said
it
,
and
shall
he
not
performe
it
?
He
that
hath
promised
is
faithfull
.
Oh
therefore
that
euery
man
would
labour
to
make
such
children
such
sacrifices
to
God
as
here
the
Apostle
speaketh
of
.
Let
him
know
that
he
that
conuerteth
Iam.
5.
20.
such
a
sinner
from
the
error
of
his
way
,
shall
saue
a
soule
from
death
,
and
shall
hide
a
multitude
of
sinnes
:
yea
,
such
a
one
Iude
23.
is
as
a
fire
brand
pluckt
out
of
the
fire
.
Let
all
such
also
,
both
the
one
and
the
other
,
the
child
of
such
parents
,
and
he
that
shall
be
the
instrument
of
God
to
make
him
a
sacrifice
to
God
,
do
that
that
now
I
speake
of
the
sooner
,
because
the
longer
continuance
in
the
sinnes
of
such
parents
,
hardeneth
the
more
,
and
maketh
the
conuersion
of
such
the
harder
worke
.
Thus
much
of
our
actiue
sacrificing
of
our selues
.
CHAP.
VII
.
Of
the
passiue
sacrificing
of
our selues
.
NOw
followeth
the
passiue
.
This
is
two-fold
.
First
,
patiently
The
passiue
sacrificing
of
our selues
twofold
.
to
beare
all
common
afflictions
laid
vpon
vs
by
the
Lord
.
Secondly
,
to
submit
our selues
to
all
persecution
by
the
wicked
,
for
the
testimonie
of
his
truth
,
and
better
confirmation
of
the
faith
of
other
.
The
first
also
seemeth
two-fold
:
either
for
some
speciall
sinne
;
or
for
the
demonstration
of
some
speciall
worke
of
Gods
power
or
mercie
,
for
the
greater
glorie
of
his
name
.
This
distinction
I
gather
from
the
answer
of
our
Sauiour
to
his
Disciples
,
asking
him
of
the
man
borne
blind
,
whether
he
or
Ioh
9.
2.
his
parents
had
sinned
,
that
he
was
borne
blind
;
that
is
,
whether
he
or
his
parents
had
committed
any
speciall
sinne
,
for
which
the
Lord
had
laid
this
blindnesse
vpon
him
.
To
this
our
Sauiour
answereth
,
Neither
hath
this
man
sinned
,
ver.
3.
nor
his
parents
;
but
that
the
worke
of
God
should
be
made
manifest
in
him
.
Our
Sauiour
thus
answereth
,
not
altogether
to
free
him
and
his
parents
from
sinne
;
for
there
is
no
man
1
King
.
8
46.
Iam.
3.
2.
that
sinneth
not
;
and
in
many
things
we
offend
all
;
and
euery
man
must
daily
aske
the
forgiuenesse
of
his
trespasses
:
neither
to
teach
that
this
blindnesse
was
not
from
sinne
,
and
for
sinne
.
For
●●
death
entred
by
sinne
,
so
also
all
afflictions
Rom.
5.
12.
Psal.
38.
3.
4.
are
the
fruites
of
sinne
.
This
answer
therefore
was
onely
made
according
to
the
supposition
and
opinion
of
the
Disciples
and
other
,
that
thought
not
onely
all
afflictions
to
come
from
sinne
,
but
also
euery
speciall
affliction
to
haue
some
speciall
sinne
for
the
cause
thereof
;
and
that
the
greater
affl●ction
any
had
,
the
greater
sinner
he
had
bin
:
as
Iobs
friends
thought
of
him
.
Howsoeuer
the
Lord
afflicteth
any
man
,
whether
for
some
speciall
or
personall
sinnes
of
himselfe
,
or
onely
generally
for
sinne
,
but
yet
for
manifestation
of
some
speciall
worke
of
God
,
for
his
owne
further
glorie
thereby
,
all
must
be
patiently
and
without
grudging
or
murmuring
borne
;
in
respect
both
Heb.
11.
6.
of
the
cause
thereof
in
God
,
namely
his
loue
;
and
also
in
respect
of
the
desert
thereof
by
mans
sinne
;
and
in
respect
of
the
end
of
such
afflictions
,
namely
that
the
person
so
chastised
might
either
be
reclaimed
and
conuerted
from
sinne
,
wherein
before
he
had
altogether
liued
:
as
Manasses
the
greates●
sinner
that
euer
we
reade
to
haue
bin
conuerted
,
was
notwithstanding
by
his
captiuitie
and
bonds
so
2.
Chron.
32.
12
greatly
humbled
before
the
God
of
his
fathers
,
that
he
prayed
vnto
him
,
and
found
mercie
,
and
became
a
most
worthy
conuert
for
euer
after
:
either
(
I
say
)
that
the
person
so
afflicted
Psal.
94.
12.
might
be
conuerted
,
or
that
hauing
before
bin
conuerted
,
he
might
be
better
instructed
in
the
law
of
Heb.
12.
1.
Ioh.
5.
17.
Psal.
94.
12.
God
,
and
made
more
plentifully
partaker
of
the
holinesse
of
God
▪
In
all
which
respects
,
a
man
so
afflicted
being
said
to
be
blessed
;
what
great
reason
hath
euery
man
so
afflicted
,
patiently
to
beare
such
affliction
?
This
being
added
,
that
such
afflictions
are
as
fire
to
purge
vs
of
all
our
drosse
(
as
gold
is
tried
and
made
finer
by
the
fire
)
whereby
we
may
1.
Pet.
1
7.
be
the
fitter
sacrifices
for
God
,
and
the
said
triall
of
our
faith
may
be
found
to
our
praise
,
honour
and
glorie
at
the
appearing
of
Iesus
Christ
.
Most
cause
especially
haue
such
to
be
patient
,
how
many
,
how
great
,
and
how
heauie
soeuer
their
said
afflictions
are
,
that
before
haue
enioyed
great
mercies
;
according
to
those
excellent
words
of
Iob
to
his
Iob
2.
10.
foolish
and
troublesome
wife
,
What
?
shall
we
receiue
●ood
at
the
hands
of
God
,
and
shall
we
not
receiue
euill
?
In
such
afflictions
also
,
euery
man
ought
to
make
so
much
more
vse
of
them
,
that
by
them
he
m●y
more
mort●fie
his
old
man
with
all
the
lusts
thereof
in
him
,
and
be
the
more
renewed
in
the
inward
man
,
that
so
his
whole
man
may
be
a
sacrifice
to
God
,
more
liuing
,
holy
and
acceptable
,
as
here
the
Apostle
speaketh
.
Of
this
passiue
kind
of
sacrifice
Iob
is
a
Iam.
5.
11.
most
worthy
example
,
highly
commended
to
our
imitation
:
so
also
is
Dauid
,
who
notwithstanding
he
had
many
Psal.
39.
9.
afflictions
,
yet
was
dumbe
,
and
opened
not
his
mouth
,
because
the
Lord
did
it
:
and
though
many
sought
after
his
life
,
laying
Psal.
38.
12.
snares
for
him
,
and
speaking
mischieuous
things
against
him
,
yet
(
as
before
)
he
was
as
a
deafe
man
not
hearing
,
and
as
a
dumbe
man
not
opening
his
mouth
.
How
did
he
manifest
this
euen
when
he
was
King
,
and
when
wicked
Shimei
2.
Sam.
16.
5.
not
only
most
impudently
railed
of
him
and
rau●d
against
him
in
the
rebellion
of
Absolom
,
but
also
most
villanously
cast
stones
at
him
.
All
which
was
the
more
grieuous
in
respect
of
his
other
great
calamitie
by
the
rebellion
of
his
owne
sonne
against
him
.
Thus
much
briefly
of
the
first
kind
of
our
passiue
sacrificing
of
our selues
to
God
.
The
second
passiue
sacrificing
of
our selues
,
is
by
suffering
The
second
passiue
sacrificing
of
our selues
.
persecution
both
in
word
and
deed
for
Christ
and
his
Gospell
:
the
which
as
it
is
often
commanded
to
all
that
will
be
indeed
his
Disciples
,
euen
to
take
vp
his
crosse
Math.
10.
38.
16
24.
and
follow
him
;
he
being
pronounced
vnworthy
to
be
his
disciple
that
will
not
so
do
:
and
that
by
the
example
of
Christ
himselfe
suffering
for
sinnes
and
for
the
vniust
,
himselfe
1.
Pet.
3
18.
being
without
all
sinne
,
and
most
iust
:
as
(
I
say
)
this
is
often
commanded
,
so
is
it
likewise
commended
,
they
being
pronounced
blessed
that
suffer
persecution
,
and
be
railed
Ma●.
5.
10.
11.
on
for
Christs
sake
,
because
theirs
is
the
kingdome
of
heauen
,
1.
Pet.
4.
13.
14.
and
the
Spirit
of
glorie
resteth
on
them
.
By
such
sufferings
Christ
himselfe
entred
into
his
glorie
.
Would
we
be
partaker
of
his
glorie
more
easily
then
himselfe
?
So
indeed
we
shall
Luk.
24
26.
1.
Pet.
1.
11.
be
;
because
our
sufferings
,
how
great
soeuer
,
are
but
flea-bites
in
comparison
of
his
.
For
though
we
had
the
strength
of
all
Angels
,
we
could
not
suffer
so
much
for
him
as
he
hath
suffered
for
vs
.
Notwithstanding
,
if
we
will
be
glorified
Rom
8.
17.
ver.
29.
together
with
him
,
we
must
also
suffer
with
him
.
And
whom
God
before
knew
,
them
he
predestinated
to
be
conformed
to
the
image
of
his
Sonne
.
And
alas
,
what
are
the
sufferings
of
this
present
time
?
verily
,
not
worthy
to
be
compared
(
reckon
ver.
18.
how
we
will
or
can
)
to
the
glorie
that
shall
be
reuealed
.
Yea
the
sufferings
of
Christ
were
the
more
in
respect
of
the
eminencie
Phil.
2.
6.
&c.
of
his
person
▪
he
being
in
the
forme
of
God
,
&c.
and
yet
taking
vpon
him
the
forme
of
a
seruant
,
and
humbling
himselfe
to
the
death
of
the
crosse
;
euen
to
such
a
death
as
would
haue
broken
the
backs
of
men
and
Angels
.
The
sufferings
also
of
Christ
for
vs
were
the
more
,
because
though
he
suffered
them
of
necessitie
(
as
before
we
heard
)
yet
that
necessitie
was
by
the
decree
of
himselfe
with
his
Father
and
the
holy
Ghost
:
neither
was
it
by
any
coaction
or
constraint
,
but
most
freely
,
most
willingly
,
most
cheerfully
.
For
at
the
first
he
said
,
Behold
I
come
.
He
Psal.
40.
7.
saith
also
,
I
lay
downe
my
life
,
that
I
may
take
it
againe
.
No
Ioh.
10.
17.
18.
man
taketh
it
away
from
me
▪
but
I
lay
it
downe
of
my selfe
.
He
could
also
when
he
was
apprehended
haue
prayed
to
his
Mat.
26.
52.
53.
Father
,
and
he
would
haue
giuen
him
more
then
twelue
legions
of
Angels
.
He
also
that
with
a
word
made
all
the
companie
that
came
to
take
him
,
fall
to
the
ground
,
could
as
Ioh.
18.
6.
Mat.
16.
23.
Ioh.
11.
7.
8.
9
easily
haue
smitten
them
all
with
present
death
.
Yea
,
so
willingly
did
he
suffer
,
that
most
sharply
he
rebuked
Peter
,
yea
all
his
Disciples
for
speaking
to
the
contrary
.
All
these
things
considered
,
who
would
not
go
through
fire
and
water
,
and
suffer
a
thousand
deaths
(
if
it
were
possible
)
for
him
?
Certainly
we
ought
all
and
euery
one
to
say
as
Paul
said
,
I
am
ready
not
to
be
bound
onely
,
but
also
to
Act.
21.
13.
die
for
the
name
of
the
Lord
Iesus
.
We
ought
with
as
great
alacritie
,
cheerfulnesse
and
gladnesse
to
suffer
for
Christ
,
as
euer
we
were
glad
and
ioyfull
to
receiue
and
enioy
any
blessings
and
aduancement
here
in
this
world
.
We
ought
as
willingly
and
cheerfully
to
submit
ourselues
to
any
torments
for
the
confirmation
of
the
truth
of
Christ
,
as
euer
any
Bride
went
willingly
and
cheerfully
to
be
maried
to
any
husband
,
how
honorable
soeuer
her
husband
was
,
or
how
meane
,
how
poore
,
and
how
base
soeuer
she
before
had
bin
.
Did
not
the
Apostles
so
?
did
not
the
Martyrs
so
,
Act.
5.
41.
as
in
former
times
,
so
also
in
the
late
dayes
of
Queen
Marie
?
Their
histories
plainly
testifie
this
.
Notwithstanding
we
must
alwayes
remember
the
words
of
Peter
in
this
1.
Pet.
1.
6.
&
3.
17.
case
If
need
so
require
,
and
If
the
will
of
God
be
so
.
If
well
without
any
preiudice
of
the
Gospell
,
or
to
the
Professors
thereof
,
especially
for
the
furthering
of
the
Gospell
and
the
good
of
the
professors
of
it
,
we
may
auoid
persecution
,
we
are
not
to
thrust
our selues
into
it
,
but
by
the
authoritie
Math.
10.
23.
of
Christ
himselfe
,
we
may
flie
from
one
citie
to
another
.
Touching
Origen
that
was
so
eager
to
haue
suffered
when
Euseb.
Eccles.
hist
lib.
6.
cap.
2.
he
was
yong
,
that
his
mother
could
not
perswade
him
to
the
contrary
,
and
was
constrained
to
hide
his
apparell
,
thereby
to
restraine
him
from
going
forth
:
and
touching
Melas
Bishop
of
a
small
towne
Rhinacurura
,
that
refused
Sozomen
lib.
6.
cap.
31.
to
escape
,
libertie
being
offered
by
them
that
were
sent
to
murder
him
:
&
touching
some
other
that
in
great
multitudes
offered
themselues
to
the
death
;
either
their
zeale
exceeded
their
iudgement
and
knowledge
,
or
else
God
gaue
them
an
extraordinarie
spirit
.
Vpon
such
examples
notwithstanding
we
are
not
to
presume
doing
the
like
;
but
God
going
before
vs
,
we
may
and
must
follow
.
If
his
will
be
not
apparent
for
our
suffering
,
but
rather
the
contrary
,
let
vs
not
too
boldly
offer
our selues
,
lest
either
we
do
as
D.
Pendleton
did
,
or
else
suffer
with
the
lesse
comfort
.
And
let
vs
alway
remember
that
of
the
Apostle
,
If
1.
Cor.
13.
3.
we
giue
our
bodies
to
be
burned
and
haue
not
loue
,
it
profiteth
nothing
.
Zeale
is
an
excellent
grace
,
if
it
be
accompanied
with
knowledge
,
and
guided
by
iudgement
:
otherwise
it
●s
dangerous
.
Aboue
all
we
must
be
sure
of
the
cause
.
For
,
Not
the
suffering
,
but
the
cause
maketh
a
Martyr
.
To
suffer
for
euil
▪
as
many
Papists
for
treason
,
and
they
and
many
other
for
heresie
,
is
not
to
present
their
bodies
a
sacrifice
to
God
,
but
to
the
diuell
.
The
Papists
being
so
notorious
idolaters
as
they
are
,
in
inuocating
of
Saints
,
yea
sometimes
See
Cal●●●
de
reliquijs
.
of
traitors
for
Saints
,
in
worshipping
of
their
●reliques
,
and
sometimes
of
things
not
to
be
named
,
in
stead
of
reliques
,
and
of
the
very
signe
of
the
crosse
with
the
same
worship
(
as
themselues
blasphemously
say
)
that
they
worship
Christ
himselfe
withall
;
and
making
a
god
of
a
peece
of
bread
,
and
worshipping
it
,
and
then
gobling
it
vp
wholy
with
their
mouthes
,
and
swallowing
it
downe
into
their
bellies
,
and
(
as
before
I
said
)
casting
it
out
into
the
draught
;
yea
teaching
also
that
mise
or
dogs
may
doe
the
same
:
and
falling
downe
also
before
wood
,
stocks
and
ston●s
.
The
Papists
(
I
say
)
in
doing
all
this
,
do
it
not
to
God
,
but
vnto
an
idoll
of
their
owne
making
:
and
so
therein
they
sacrifice
their
bodies
,
yea
their
soules
also
being
agent
with
their
bodies
,
not
vnto
God
,
but
vnto
idols
:
yea
,
all
their
long
and
tedious
pilgrimages
,
all
their
knocking
of
their
brests
,
setting
vp
of
candles
before
their
crucifixes
,
to
their
Saints
and
other
their
idols
,
and
all
other
their
bodily
exercises
▪
which
the
Apostle
saith
profit
1.
Tim
4.
8.
little
:
all
their
whipping
and
scourging
themselues
is
no
better
then
m●ere
madnesse
;
and
the
leaping
of
Baals
1.
Kin.
18.
28.
Priests
vpon
his
altar
,
with
their
cutting
themselues
with
kniues
and
lancers
till
blood
gushed
our
.
And
to
say
the
truth
,
they
haue
no
other
president
for
so
doing
,
from
one
end
of
the
Scripture
to
the
other
,
but
onely
that
example
of
Baals
Priests
.
As
therefore
Eliah
laughed
the
said
Priests
of
Baal
to
scorne
in
that
behalfe
,
so
may
all
wise
men
laugh
to
scorne
the
like
doings
of
the
Papists
:
yea
,
the
example
of
Eliah
is
a
much
better
warrant
for
so
laughing
,
then
the
doing
of
Baals
priests
is
for
imitation
thereof
.
Moreouer
,
all
opinion
of
meriting
for
our selues
,
or
for
any
other
,
by
sacrificing
our selues
,
must
be
fa●r●
from
vs
.
Heb.
9.
28.
and
10.
10.
14.
For
Christ
by
once
offering
of
himselfe
for
all
,
hath
sufficiently
&
abundantly
merited
for
all
belonging
vnto
him
.
They
need
not
therefore
any
merits
of
their-owne
or
of
any
other
,
either
by
suffering
martyrdome
,
or
by
p●rforming
any
works
Neither
indeed
can
any
suffer
or
do
any
thing
,
whereby
to
merit
any
thing
but
wrath
and
condemnation
.
For
who
is
without
sinne
?
Where
there
is
any
sin
,
how
can
there
be
any
merit
of
any
good
?
Is
not
all
that
God
hath
done
or
will
do
for
vs
,
before
called
by
the
name
of
mercies
?
We
are
not
worthy
of
the
least
of
his
benefits
bestowed
:
neither
can
we
make
any
recompence
for
them
;
how
then
can
we
deserue
any
other
.
We
cannot
Iob
22.
2.
3.
and
35.
7.
be
profitable
to
God
,
&c.
If
we
be
righteous
,
what
do
we
giue
vnto
God
?
or
what
receiueth
he
at
our
hand
?
Why
then
should
any
be
so
mad
as
to
thinke
he
can
deserue
any
good
at
his
hand●
?
Are
not
all
our
righteousnesses
as
filthy
Isay
.
64.
6.
rags
?
And
do
not
our
best
works
come
short
of
that
that
they
ought
to
be
,
when
we
haue
done
all
things
that
are
commanded
,
we
must
say
,
that
we
are
vnprofitable
seruants
,
as
No
merit
by
marti●dome
.
Luk.
17.
10.
hath
bin
before
touched
?
Doth
any
man
merit
any
thing
at
the
hands
of
his
creditor
,
by
paying
that
that
he
oweth
him
?
All
that
we
do
or
can
do
vnto
God
,
yea
much
more
also
,
we
do
owe
vnto
God
.
If
therefore
we
merit
nothing
at
the
hands
of
any
man
,
by
paying
our
debt
vnto
him
,
can
we
merit
any
thing
at
Gods
hands
,
by
paying
that
that
we
owe
him
?
In
the
foresaid
Chapter
also
of
Luke
,
Ver.
7.
8
9.
our
Sauiour
had
before
taught
,
that
a
mans
seruant
meriteth
nothing
at
the
hands
of
his
master
,
by
doing
that
that
his
master
had
commanded
him
.
If
therefore
the
seruant
of
a
man
cannot
merit
any
thing
at
the
hands
of
his
master
by
doing
his
commandements
,
who
notwithstanding
is
his
fellow-seruant
vnto
God
;
how
alas
can
any
man
merit
any
good
at
the
hands
of
God
by
keeping
his
commandements
?
yea
,
that
cannot
so
keepe
them
,
but
that
he
breaketh
many
of
them
,
and
faileth
also
much
in
his
best
keeping
of
any
of
them
?
If
also
mens
seruants
cannot
merit
so
much
of
their
masters
as
a
little
libertie
for
a
while
,
as
our
Sauiour
in
the
same
place
teacheth
;
how
much
lesse
can
they
deserue
to
be
made
their
heires
,
by
doing
that
which
their
masters
commanded
them
?
Least
of
all
therefore
can
any
man
deserue
to
be
made
the
heire
of
God
and
of
his
kingdome
in
heauen
,
though
he
could
do
all
for
matter
and
maner
that
God
hath
commanded
him
.
If
we
cannot
merit
by
suffering
of
martyrdome
,
how
much
lesse
can
we
merit
by
doing
any
thing
else
?
The
kingdome
of
heauen
is
not
the
hire
of
any
works
or
sufferings
,
but
Gods
reward
of
his
meere
grace
.
Thus
and
no
otherwise
are
all
those
places
to
be
vnderstood
,
that
speake
of
rewards
,
namely
,
that
they
are
rewards
of
mercie
,
not
of
merit
:
or
if
of
merit
,
onely
of
Christs
merit
in
Gods
mercie
imputed
vnto
vs
.
So
also
is
that
to
be
vnderstood
,
Well
Mat.
25.
21.
done
thou
good
and
faithfull
seruant
,
thou
hast
bin
faithfull
ouer
a
few
things
,
I
will
make
thee
ruler
ouer
many
things
;
enter
thou
into
the
ioy
of
thy
Lord
.
Thus
I
say
,
and
no
otherwise
are
such
places
to
be
vnderstood
;
and
not
as
the
wrangling
Rhemists
foolishly
and
grosly
inter
prete
that
place
of
Luke
.
All
the
premises
well
considered
,
all
that
we
do
here
at
any
time
suffer
or
can
suffer
for
the
name
and
testimonie
of
Christ
,
is
but
a
sacrifice
onely
of
thanksgiuing
vnto
God
,
for
his
more
then
maruellous
loue
towards
vs
,
in
giuing
Phil.
2.
17.
his
Sonne
to
suffer
for
vs
.
Those
places
also
of
Pauls
being
offered
vpon
the
sacrifice
and
seruice
of
the
Philippians
2.
Tim
4.
6.
faith
,
and
of
his
being
readie
to
be
offered
,
are
not
to
be
vnderstood
of
a●y
such
sacrifice
as
here
the
Apostle
speaketh
of
.
For
Paul
in
those
places
compareth
not
his
martyrdome
to
any
burnt
offering
of
the
Law
,
but
onely
to
the
Exod.
30.
9.
Numb.
6.
15.
&
15.
7.
&
29
16.
18.
21.
&c.
drinke
offerings
that
were
annexed
to
the
sacrifices
for
the
perfecting
of
them
The
Apostle
in
these
places
vseth
not
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
sacrifice
,
but
the
word
spend●●●i
,
to
be
powred
out
,
according
to
the
maner
of
drink-offerings
annexed
to
their
burnt
sacrifices
.
The
Philippia
●s
indeed
by
the
preaching
of
the
Gospell
,
being
as
it
were
slaine
with
the
sword
of
the
Spirit
are
therefore
called
a
sacrifice
:
but
Paul
compareth
his
martyrdome
to
a
drink-offering
▪
to
be
as
it
were
powred
on
the
Phlippians
faith
,
and
on
themselues
for
the
better
perfecting
of
their
faith
▪
and
confirming
themselues
in
their
faith
.
Furthermore
,
we
are
to
be
the
more
willing
in
suffering
any
thing
for
Christs
sake
,
because
of
the
shortnesse
of
all
our
sufferings
.
Our
Re●
.
2
,
10.
tribulations
shall
be
but
for
ten
dayes
;
wherein
if
we
be
faithfull
vnto
death
,
we
shall
not
onely
receiue
a
crowne
of
life
▪
but
also
he
shall
giue
it
vs
,
that
is
the
Lord
(
or
Prince
)
Act.
3.
15.
of
life
,
and
the
righteous
Iudge
.
For
he
hath
promised
it
,
not
onely
to
Paul
,
but
also
to
all
that
loue
his
appearing
.
If
it
shall
1.
Tim.
4.
8.
be
of
gift
,
then
shall
it
not
be
of
merit
.
For
what
is
freer
then
gift
?
Thus
to
suffer
,
is
a
degree
of
dignitie
from
God
to
vs
,
aboue
the
common
worke
of
faith
.
So
the
Apostle
maketh
Philip.
1.
29.
it
,
saying
,
To
you
it
is
giuen
in
the
behalfe
of
Christ
,
not
onely
to
beleeue
on
him
,
but
also
to
suffer
for
his
sake
.
For
indeed
thus
to
suff●r
,
is
a
greater
honour
,
a
greater
glorie
,
then
all
the
great
dignities
,
titles
and
honours
in
the
world
without
it
,
where
God
calleth
vnto
it
.
The
casting
of
Daniel
into
the
Lions
den
for
calling
vpon
God
,
contrarie
to
Dan.
6.
16.
the
commandement
of
the
King
,
was
more
honourable
vnto
Daniel
then
the
scarlet
r●bes
and
the
chaine
of
gold
he
had
;
and
then
the
proclaiming
of
him
to
be
the
third
Dan.
5.
29.
Ruler
in
the
kingdome
of
Belshazzer
for
interpretation
of
the
hand-writing
vpon
the
wall
.
But
here
a
question
may
be
made
from
that
before
said
of
presenting
our
whole
man
,
soule
and
bodie
a
sacrifice
Quest.
vnto
God
,
and
from
that
that
hath
bin
said
of
the
same
being
a
sacrifice
passiuely
as
wel
as
actiuely
;
how
the
soule
can
be
said
to
be
a
passiue
sacrifice
,
sith
our
soule
seemeth
altogether
to
be
agent
,
and
no
wayes
patient
?
I
answer
,
that
the
soule
,
though
in
it selfe
free
from
suffering
,
Answ.
at
least
of
any
thing
to
be
inflicted
by
man
,
is
notwithstanding
passiue
by
communion
it
hath
with
the
bodie
:
this
suffering
is
called
sympathie
,
or
a
fellow-feeling
.
For
,
both
soule
and
bodie
make
but
one
man
:
and
by
the
afflictions
of
the
bodie
the
soule
is
grieued
,
as
well
as
by
the
good
of
the
bodie
the
soule
reioyceth
.
Both
griefe
and
ioy
are
passions
:
wit
also
,
reason
,
vnderstanding
,
learning
,
faith
,
godlinesse
,
&c.
do
all
belong
to
the
soule
and
inward
man
;
yet
all
these
sometime
and
in
some
sort
suffer
at
the
hands
of
the
wicked
.
They
that
are
of
the
best
wits
,
of
most
vnderstanding
,
most
iudicious
,
most
learned
,
being
reuiled
by
the
names
of
fooles
,
dolts
,
dunces
,
men
of
no
capacitie
,
of
no
learning
,
yea
also
wicked
,
schismatiks
,
disturbers
of
the
peace
,
hereticks
,
rebels
,
seditious
,
&c.
yea
such
as
are
sometimes
punished
by
men
,
as
if
they
were
such
as
they
are
called
.
Are
not
these
things
sufferings
,
reaching
to
the
soule
it selfe
,
the
subiect
of
wit
,
reason
,
learning
,
faith
,
&c.
This
doctrine
of
suffering
for
Christ
and
his
truth
,
is
the
more
needfull
to
be
taught
,
because
the
longer
peace
we
haue
enioyed
,
the
more
vnfit
we
are
to
suffer
,
not
so
much
as
knowing
what
belongeth
to
suffering
:
yea
,
our
long
peace
with
other
mercies
by
the
Gospell
enioyed
,
hath
br●d
in
all
sorts
a
contempt
of
the
Gospell
,
and
other
mercies
,
with
such
a
securitie
,
that
neither
daily
hearing
of
the
troubles
of
other
countries
,
nor
rumors
of
warres
intended
against
our selues
,
will
awaken
vs
or
make
vs
looke
about
vs
,
to
vse
meanes
whereby
to
escape
the
wrath
that
is
to
come
.
As
our
Sauiour
told
his
Disciples
Ioh.
16.
1.
2.
4.
&c.
of
many
things
they
should
suffer
,
to
the
end
they
might
be
the
better
prepared
for
them
;
and
that
when
such
things
should
come
.
they
might
not
be
offended
and
troubled
:
so
must
we
take
the
premises
as
admonitions
to
vs
.
Shall
we
then
see
and
heare
so
much
daily
as
we
do
,
and
shall
we
not
the
more
prepare
our selues
to
suffer
whatsoeuer
shall
come
?
It
is
Gods
mercie
towards
vs
,
to
warne
vs
before
.
For
he
that
is
warned
,
is
halfe
armed
.
Let
vs
therefore
take
such
warnings
,
and
arme
our selues
accordingly
to
suffer
whatsoeuer
shall
come
,
and
whensoeuer
.
To
whom
should
we
more
willingly
resigne
our
liues
,
then
to
him
that
gaue
them
,
and
hath
prepared
a
better
life
for
vs
afterward
?
yea
such
things
as
eye
1.
Cor.
2.
9.
Isay
.
64.
4.
hath
not
seene
,
nor
eare
heard
,
nor
haue
entred
into
the
hart
of
man
,
but
the
which
notwithstanding
he
hath
reuealed
vnto
his
seruants
by
his
Spirit
.
Hereof
especially
they
may
be
assured
,
that
in
this
passiue
maner
do
present
themselues
a
sacrifice
to
God
.
For
such
light
afflictions
being
but
for
a
momnt
,
worketh
for
vs
a
farre
more
exceeding
weight
2.
Cor.
4.
17.
of
glorie
.
And
as
the
hatred
of
the
wicked
against
the
godly
is
to
them
that
so
hate
them
an
euident
token
of
perdition
,
Phil.
1.
28.
so
to
be
so
hated
and
troubled
,
is
to
the
godly
as
euident
a
token
of
saluation
,
and
that
of
God
.
But
hauing
spoken
thus
much
of
suffering
,
some
may
How
we
may
be
able
to
suffer
.
demand
,
how
we
may
be
sure
that
we
shall
be
able
to
?
suffer
?
and
how
we
may
make
our selues
fit
for
such
a
passiue
sacrifice
.
It
is
called
a
fiery
triall
.
And
what
more
1.
Pet.
4.
12.
fearfull
,
what
more
vnmercifull
then
fire
?
how
then
can
flesh
and
blood
endure
it
?
Indeed
not
possibly
:
but
the
children
of
God
are
more
then
flesh
and
blood
:
for
they
haue
the
Spirit
of
God
;
and
by
this
Spirit
they
are
members
of
Christ
,
flesh
of
his
flesh
,
and
bone
of
his
bones
.
Yet
to
Ephes.
5.
30.
prepare
men
the
better
for
this
sacrifice
,
let
them
first
consider
that
cloud
of
Martyrs
that
the
Apostle
had
set
Heb.
11.
33.
before
the
Hebrewes
;
especially
let
them
looke
to
Christ
Iesus
himselfe
,
who
for
the
ioy
that
was
set
before
him
,
endured
Heb
12.
2.
Col.
2.
15.
the
crosse
,
despising
the
shame
,
&c.
yea
,
this
Christ
Iesus
by
his
said
enduring
the
crosse
hath
spoiled
all
principalities
and
powers
for
all
them
for
whom
he
so
suffered
;
and
hath
1.
Cor.
1●
57.
by
his
death
ouercome
death
for
vs
,
so
plucking
out
the
sting
thereof
,
that
it
shall
neuer
be
able
to
hurt
vs
.
Secondly
,
let
them
examine
their
redemption
by
Christ
.
For
all
that
are
redeemed
need
not
feare
;
yea
,
they
are
bidden
therefore
not
to
feare
.
The
rather
may
such
cast
away
all
feare
,
Isay
.
4●
.
1.
1.
Pet.
1.
18.
because
the
price
of
their
redemption
was
so
great
,
euen
the
precious
blood
of
Christ
Iesus
.
Yea
,
but
Peter
there
exhorteth
vs
by
this
argument
to
passe
the
time
of
our
dwelling
here
in
feare
.
Feare
and
assurance
are
contrary
.
I
answer
(
as
before
I
haue
said
)
that
this
feare
is
opposed
only
to
carnall
securitie
,
not
to
the
assurance
of
our
perseuerance
;
and
it
commendeth
vnto
vs
onely
an
holy
care
,
so
much
the
more
not
to
defile
our selues
with
sin
,
by
how
much
the
greater
price
our
redemption
from
sin
did
cost
.
But
how
shall
we
know
that
we
are
so
redeemed
?
By
our
being
a
peculiar
people
vnto
himselfe
,
zealous
of
good
workes
.
For
these
two
,
our
redemption
by
Christ
from
all
iniquitie
,
Tit.
2.
14.
and
our
being
a
peculiar
people
vnto
himselfe
,
zealous
of
good
workes
,
are
ioyned
together
.
And
this
our
being
such
a
people
,
is
a
worke
of
the
Spirit
,
and
a
reall
testimonie
Rom.
8.
16.
17.
thereof
that
we
are
the
children
and
heires
of
God
,
&c.
This
Spirit
also
working
this
in
vs
,
is
the
Seale
of
God
,
which
he
hath
set
to
his
epistle
written
in
our
heart
,
and
2.
Cor.
3.
2.
his
earnest
(
as
I
said
before
)
of
our
inheritance
,
whereby
Ephes.
1.
13.
14.
likewise
our
redemption
already
wrought
by
Christ
Iesus
,
and
to
be
finished
from
all
euill
remaining
,
is
further
Ephes.
4
30.
sealed
vnto
vs
.
Thirdly
,
let
vs
beware
of
pride
and
much
confidence
in
our selues
.
Let
vs
remember
the
great
confidence
of
Mat.
26.
33.
69
Peter
,
and
his
great
fall
for
all
that
.
Let
vs
not
forget
the
great
boasting
of
D.
Pendleton
in
the
booke
of
Martyrs
,
and
his
great
encouragement
to
M.
Sanders
against
feare
,
and
for
suffering
whatsoeuer
the
enemies
of
the
Gospell
should
inflict
:
and
yet
the
cowardly
reuolting
of
the
said
Pendleton
,
and
the
manfull
martyrdome
of
that
M.
Sanders
.
Blessed
is
the
man
that
feareth
alway
.
They
that
doe
Pro.
28.
14.
most
brag
,
do
oftentimes
proue
the
greatest
cowards
.
And
they
that
do
most
feare
themselues
,
are
most
strengthened
by
the
Lord
to
endure
any
violence
of
the
wicked
.
The
greatest
boasters
●re
not
the
best
souldiers
.
The
Turkie
cocke
is
a
great
fowle
,
and
maketh
a
great
brustling
and
strouting
with
his
wings
;
yea
,
he
will
also
fight
Iustily
a
few
blowes
:
but
a
little
dunghill
cocke
will
for
all
that
at
the
last
driue
him
away
,
and
make
him
to
hide
his
head
in
a
hole
,
and
neuer
dare
to
fight
blow
more
.
So
is
it
with
many
Christians
;
they
will
be
very
hot
before
persecution
cometh
,
and
perhaps
very
sharply
condemne
them
that
in
weaknesse
yeeld
:
but
when
persecution
commeth
,
and
themselues
are
called
into
the
field
,
alas
what
cowards
do
they
proue
?
how
do
they
shrinke
?
yea
,
how
fouly
sometimes
do
they
palinodiam
canere
,
and
turne
cat
in
pan
,
and
become
themselues
persecuters
of
other
?
Oh
therefore
let
all
men
beware
of
such
craking
before
and
of
such
presumption
.
Fourthly
,
in
the
former
holy
feare
,
let
vs
be
much
in
prayer
to
God
,
that
he
may
strengthen
vs
,
and
make
vs
able
to
stand
in
the
euill
day
;
and
let
vs
put
on
not
some
parts
,
but
the
whole
armour
of
God
,
prescribed
by
the
Apostle
Ephes.
6.
11.
&c.
to
the
Ephesians
.
If
but
any
peece
thereof
want
,
all
the
rest
will
do
vs
little
good
:
yea
,
the
truth
is
,
that
we
cannot
put
on
one
peece
,
except
we
put
on
all
.
Fiftly
,
let
vs
wel
labour
the
mortifying
of
our
old
man
,
that
our
outward
man
may
the
better
beare
&
go
through
with
all
troubles
for
our
Lord
Christs
sake
.
Let
vs
so
sacrifice
our selues
,
both
actiuely
in
all
things
before
spoken
of
,
and
also
passiuely
in
the
first
kind
of
our
passiue
sacrificing
of
our selues
as
before
we
haue
heard
;
and
then
certainly
we
shall
the
more
easily
and
ioyfully
sacrifice
our selues
and
all
that
we
haue
in
this
second
passiue
kinde
.
Souldiers
trained
for
the
time
of
warre
,
against
the
time
of
warre
,
are
the
fitter
for
warre
whensoeuer
the
same
shall
come
.
In
the
time
of
warre
also
,
by
little
skirmishes
men
are
the
better
flesht
for
the
great
and
maine
battell
.
So
is
it
,
so
it
will
be
with
men
for
the
time
of
persecution
.
The
more
they
skirmish
with
their
affections
,
&c.
and
subdue
the
same
,
the
more
they
labour
in
the
actiue
sacrificing
themselues
,
as
also
the
more
patiently
they
can
beare
priuate
wrongs
and
iniuries
,
and
other
pettie
afflictions
,
the
fitter
they
shall
be
for
the
day
of
greater
triall
.
He
that
cannot
beare
a
light
burden
,
how
shall
he
beare
an
heauie
?
Herein
also
(
to
speake
of
one
particular
branch
of
the
former
actiue
sacrificing
of
our selues
)
let
vs
consider
how
franke
and
forward
we
haue
bin
with
our
purses
,
both
in
our
almes
and
giuing
to
the
poore
,
as
also
in
any
worke
requiring
cost
and
charge
for
the
maintenance
of
the
Gospell
For
certainly
he
that
in
such
causes
is
sparing
of
his
purse
,
and
pinching
of
his
mony
,
how
shall
he
not
but
be
much
more
sparing
of
his
blood
?
He
also
that
hath
bin
cold
,
and
not
bold
to
speake
for
Christ
,
when
occasion
hath
required
that
he
should
haue
spoken
,
how
shall
his
heart
faile
and
faint
to
lay
downe
his
life
for
Christs
sake
?
In
all
the
sacrificing
of
our selues
before
spoken
,
of
actiue
and
passiue
,
let
vs
alwayes
remember
to
do
all
and
to
suffer
all
,
onely
to
God
,
and
for
God
.
Herein
God
will
be
alone
,
or
none
.
We
must
not
so
sacrifice
our selues
partly
to
God
,
and
partly
to
some
other
:
but
all
must
be
onely
to
God
,
and
for
God
.
We
must
not
be
like
to
men-seruants
of
Serieants
at
Law
for
the
first
yeare
,
whose
Liueries
are
parti-coloured
,
blacke
on
the
one
side
,
tawnie
on
the
other
,
as
though
they
serued
two
masters
:
but
our
Liuerie
must
be
all
of
one
colour
;
because
No
man
can
serue
two
Mat.
6.
24.
masters
&c.
All
sacrifices
must
be
offered
onely
to
God
.
We
must
not
be
like
vnto
them
that
are
said
to
haue
feared
2.
Kin.
17.
33.
41.
the
Lord
and
yet
to
haue
serued
their
owne
gods
and
their
owne
grauen
images
;
neither
must
we
worship
and
sweare
by
the
Lord
and
by
Malcham
:
but
as
in
other
things
we
Zeph.
1.
5.
must
serue
the
Lord
onely
;
so
must
we
in
this
sacrificing
of
Mat.
4.
10.
our selues
.
He
that
but
in
part
sacrificeth
himselfe
to
the
Lord
,
sacrificeth
himselfe
wholy
to
the
diuell
.
Let
euery
man
therefore
giue
all
that
is
without
him
and
within
him
to
the
Lord
:
if
he
do
not
,
he
giueth
nothing
to
the
Lord
,
but
(
as
I
said
)
all
to
the
diuell
.
Ananias
and
Saphira
Act.
5.
1.
&c.
his
wife
are
worthy
remembrance
herein
:
they
sold
a
possession
,
and
kept
backe
a
part
of
the
price
thereof
,
making
shew
for
all
that
of
giuing
all
to
the
poore
,
(
oh
that
they
that
are
niggardly
in
their
sacrifice
of
almes
before
mentioned
,
did
well
consider
hereof
,
)
but
because
they
gaue
not
all
,
all
men
know
the
fearfull
iudgement
of
God
vpon
them
both
,
vpon
Ananias
as
the
principall
offender
,
vpon
Sapphira
as
accessarie
to
his
offence
,
consenting
and
keeping
counsell
.
That
that
is
done
to
the
poore
,
is
done
Pro.
19.
17.
Mat.
25
40.
45.
to
the
Lord
.
That
that
is
withheld
from
the
poore
,
is
withheld
from
the
Lord
.
If
therefore
this
part-sacrificing
of
the
price
of
their
possession
vnto
the
Lord
were
so
hainous
a
sinne
in
Ananias
and
Sapphira
,
is
there
not
the
like
danger
for
all
other
that
so
sacrifice
vnto
the
Lord
?
Did
not
the
Lord
threaten
by
Zephaniah
to
stretch
out
his
hand
against
them
that
sweare
by
the
Lord
and
by
Malcham
?
Let
not
this
therefore
seeme
a
small
matter
.
For
indeed
it
is
not
so
easie
a
matter
as
most
men
thinke
it
to
be
,
to
sacrifice
our selues
to
the
Lord
.
As
God
hath
giuen
vs
all
that
we
haue
,
so
he
is
worthy
of
all
,
he
will
haue
all
,
he
must
haue
all
,
or
else
nothing
.
And
thus
to
sacrifice
our selues
,
as
I
haue
said
,
is
more
then
euen
when
the
legall
sacrifices
were
in
request
and
force
,
the
sacrificing
of
all
buls
and
rams
and
lambs
,
and
all
other
creatures
by
the
Law
required
.
For
euen
then
,
without
this
sacrificing
of
themselues
,
Psal.
50.
8.
&c.
Isay
.
1.
11.
M●ca
.
6.
6.
all
the
other
were
nothing
;
yea
reiected
as
odious
,
lothsome
and
detestable
to
the
Lord
.
Finally
,
to
conclude
all
this
argument
,
let
vs
neuer
forget
to
ioyne
together
all
before
said
of
the
sacrificing
of
our selues
both
actiuely
and
also
passiuely
.
For
,
neither
the
actiue
sacrificing
of
our selues
is
enough
without
the
passiue
,
when
we
shall
be
called
thereunto
,
and
cannot
lawfully
auoid
it
;
neither
this
without
the
former
.
Though
I
giue
my
bodie
(
saith
the
Apostle
)
to
be
burned
,
and
haue
not
loue
,
it
profiteth
nothing
.
Thus
much
of
sacrificing
our selues
both
actiuely
and
also
1.
Cor.
13.
1●
.
passiuely
.
CHAP.
VIII
.
Of
the
two
first
adiuncts
of
the
sacrifice
of
our selues
,
liuing
and
holy
.
THe
adiuncts
of
this
sacrifice
are
three
,
1.
liuing
;
2.
holy
;
3.
acceptable
.
There
is
also
a
fourth
,
your
reasonable
seruice
:
but
this
being
more
then
an
adiunct
,
euen
a
post
argument
(
as
I
may
speake
)
for
confimation
of
the
maine
exhortation
,
I
do
not
therefore
reckon
it
with
the
rest
.
Touching
these
three
,
the
last
is
both
an
effect
and
also
an
end
of
the
two
first
.
An
effect
,
because
if
the
sacrifice
be
liuing
and
holy
,
it
cannot
but
be
acceptable
.
An
end
,
because
we
must
not
offer
our selues
a
sacrifice
liuing
and
holy
to
please
men
,
to
get
credit
to
our selues
,
or
to
make
any
other
gaine
thereby
for
this
life
,
but
to
be
acceptable
to
God
,
to
please
God
.
As
before
the
Apostle
had
set
downe
the
substance
of
our
sacrifice
to
be
our
bodies
,
yea
our
whole
selues
,
soules
and
bodies
,
as
hath
bin
shewed
;
so
now
in
the
two
first
adiuncts
here
annexed
he
setteth
downe
the
qualitie
.
As
before
he
had
set
downe
what
we
must
offer
;
so
now
he
setteth
downe
what
manner
of
sacrifice
our
said
sacrifice
must
be
,
viz
,
liuing
and
holy
and
acceptable
.
The
word
liuing
is
to
be
taken
by
oppsiotion
to
the
old
Liuing
.
Exod.
29.
10.
Leuit.
1.
3.
1.
Why
the
old
sacrifices
were
slaine
,
Rom.
5.
12.
and
6.
23.
2.
Rom.
56.
sacrifices
of
beasts
;
which
though
they
were
presented
aliue
at
the
doore
of
the
Tabernacle
,
yet
before
they
were
to
be
sacrificed
they
were
to
be
slain
:
and
that
first
to
note
that
we
by
our
sinnes
had
all
deserued
death
;
for
death
entred
by
sinne
;
and
death
is
the
wages
of
sinne
.
Had
not
man
sinned
,
he
should
neuer
haue
died
.
Secondly
,
the
old
sacrifices
were
to
be
slaine
,
typically
to
represent
the
death
of
Christ
Iesus
,
who
died
for
the
elect
when
they
were
vngodly
;
and
for
sinners
,
that
he
might
redeeme
them
from
all
their
Tit.
2.
14.
2.
Cor.
5.
21.
iniquitie
,
and
be
made
the
righteousnesse
of
God
in
him
;
and
so
all
together
might
be
sanctified
and
cleansed
,
and
presented
to
himselfe
a
glorious
Church
,
not
hauing
spot
or
wrinkle
.
Ephes.
5.
26.
27.
In
opposition
therefore
to
those
sacrifices
of
the
Law
,
the
Apostle
here
will
haue
this
sacrifice
of
our selues
to
be
liuing
.
We
must
then
here
d●eame
of
sacrificing
our selues
by
killing
our selues
,
as
the
Papists
do
ma●ly
whip
and
scourge
themselues
like
to
the
Priests
of
Baal
before
spoken
of
:
for
this
is
diuellish
,
and
(
as
I
before
said
)
this
is
to
offer
ourselues
to
the
diuell
and
to
do
his
seruice
,
who
Ioh.
8.
44.
was
a
murderer
from
the
beginning
.
God
hath
forbidden
euery
man
the
murdering
of
himselfe
,
as
well
as
the
murdering
of
another
:
yea
,
though
a
man
haue
done
any
thing
worthy
of
death
by
the
magistrate
,
yet
to
put
him
to
death
for
the
same
,
must
be
the
work
of
the
magistrate
,
not
of
himselfe
that
so
hath
deserued
death
,
neither
of
any
other
that
hath
not
authorite
so
to
do
.
Yea
,
though
the
magistrate
himselfe
haue
committed
any
such
heinous
sin
as
whereby
he
hath
deserued
death
,
yet
he
must
not
be
put
to
death
by
himselfe
,
but
by
some
other
superiour
magistrate
.
If
himselfe
that
hath
committed
such
a
sinne
be
the
supreme
magistrate
,
no
other
man
must
put
him
to
death
for
the
same
,
but
he
must
be
left
to
God
the
Iudge
Iudges
.
18.
29.
of
all
the
world
.
We
must
indeed
(
as
before
I
said
of
the
second
kinde
of
the
passiue
sacrificing
our selues
)
submit
our selues
to
death
for
Christs
sake
&
for
his
truths
sake
;
not
onely
for
the
whole
,
but
also
for
any
part
thereof
,
if
we
cannot
lawfully
auoid
it
without
deniall
or
betraying
of
it
,
but
otherwise
we
must
not
by
any
meanes
take
away
our
owne
liues
.
Dauid
by
the
law
,
for
his
adult●rie
with
Bathsheba
and
murder
of
Vr●as
,
had
doubly
deserued
death
,
yet
he
put
not
himselfe
to
death
,
neither
had
any
other
power
so
to
do
.
Yea
,
to
say
more
,
I
make
no
question
but
that
a
man
hauing
by
some
capitall
sinne
deserued
to
die
,
may
for
all
that
defend
himselfe
against
any
priuate
man
,
though
neuer
so
neere
in
kindred
to
a
man
murdered
by
another
,
and
not
willingly
suffer
himselfe
to
be
slaine
by
such
a
priuate
person
,
without
authoritie
attempting
the
reuenge
of
the
person
murdered
,
or
otherwise
so
iuiured
,
that
by
the
said
doer
of
the
iniutie
,
death
had
bin
deserued
.
Might
not
Amnon
haue
defended
himself
against
the
violence
of
Absolom
,
if
he
had
bin
aware
thereof
,
though
he
had
deserued
to
die
for
the
rape
and
incest
he
had
committed
against
Tamar
his
owne
sister
by
the
father
,
and
sister
of
Absolom
by
father
and
mother
.
This
life
here
spoken
of
,
is
not
our
naturall
life
onely
,
though
touching
it
we
liue
in
God
,
moue
,
and
haue
our
being
;
Act
17.
28.
but
especially
a
supernaturall
life
here
begun
,
and
in
the
world
to
come
to
be
perfected
,
and
therefore
called
euerlasting
life
,
and
in
a
singular
maner
the
life
of
God
.
It
is
the
Ioh.
10.
28●
Ephes.
4.
18.
life
of
grace
,
often
times
indeed
here
begun
and
continued
with
much
heauinesse
and
with
teares
(
as
the
Prophet
speaketh
Pal.
126.
5.
6.
of
the
people
in
captiuitie
,
)
but
ending
with
ioy
,
as
the
sheaues
by
the
husband-man
are
gathered
with
gladnes
,
though
the
seed
cost
neuer
so
deare
,
and
were
therefore
grieuous
to
the
sower
:
yea
,
in
the
meane
time
also
all
their
present
afflictions
of
this
life
are
accompanied
with
ioy
vnspeakable
and
glorious
;
because
after
this
life
ended
,
1.
Pet.
1.
6.
8.
and
all
the
miseries
thereof
ceased
,
then
the
former
life
of
grace
shall
be
crowned
with
the
life
of
glorie
.
This
life
also
is
the
life
of
Christ
himselfe
euen
in
vs
,
because
it
cometh
from
Christ
,
who
is
therefore
called
the
Prince
of
life
,
and
that
especially
in
a
double
respect
;
first
,
Acts
the
3.
15.
How
Christ
is
the
Prince
of
life
.
because
by
his
death
he
hath
purchased
eternal
life
for
vs
▪
secondly
,
because
he
being
our
head
,
and
we
his
members
;
as
from
the
naturall
head
the
whole
naturall
bodie
and
euery
member
thereof
receiueth
life
;
so
from
Christ
Iesus
,
his
whole
mysticall
bodie
the
Church
and
euery
member
thereof
,
euen
here
receiueth
all
spirituall
life
.
Gal.
2.
19.
20.
Therefore
the
Apostle
saith
,
I
through
the
law
am
dead
vnto
the
law
,
that
I
might
liue
to
God
.
I
am
crucified
with
Christ
.
Neuerthelesse
I
liue
,
yet
not
I
▪
but
Christ
liueth
in
me
:
and
the
life
which
I
now
liue
,
I
liue
by
the
faith
of
the
Sonne
of
God
.
But
how
do
we
liue
by
the
faith
of
the
Sonne
of
How
we
liue
by
the
faith
of
the
Sonne
of
God
.
God
?
Because
as
God
is
the
author
of
it
,
and
Christ
the
purchaser
,
the
subiect
and
the
conduit
of
it
,
so
faith
is
our
hand
wherby
both
we
are
incorporated
into
Christ
,
and
he
is
made
our
head
,
and
we
ioyned
vnto
him
as
to
our
head
;
and
also
whereby
we
turne
the
cocke
of
this
conduit
,
and
so
draw
the
water
of
life
,
and
life
it selfe
from
Ioh
▪
4.
14.
and
7
38.
Act.
16.
14.
him
:
our
hearts
being
before
by
God
himselfe
opened
(
as
the
heart
of
Lydia
was
)
and
so
made
capable
both
of
that
water
of
life
,
and
also
of
the
life
it selfe
.
This
life
here
being
the
life
of
grace
,
is
the
assurance
of
the
life
of
glorie
:
and
after
all
our
afflictions
and
combats
here
well
ended
,
and
the
faith
well
kept
,
shall
at
the
last
be
2.
Tim.
4.
7.
8.
●ames
.
●
.
12.
1.
Pet.
5.
4.
crowned
by
the
righteous
Iudge
himselfe
with
the
crowne
of
righteousnes
,
the
crowne
of
life
,
the
crowne
of
glorie
,
which
shall
not
fade
.
To
speake
yet
a
little
more
of
this
adiunct
of
our
sacrifice
,
The
adiunct
liuing
includeth
in
it
allaeriti●
and
constancy
.
liuing
,
it
includeth
in
it
two
other
qualities
of
our
sacrifice
:
first
,
alacritie
or
cheerfulnesse
:
secondly
,
constancie
.
The
former
is
by
some
noted
vpon
the
word
present
,
before
spoken
of
:
but
all
presenting
of
gifts
being
not
alwayes
cheerfull
,
but
sometime
vnwilling
,
and
for
feare
of
some
displeasure
by
not
presenting
,
I
suppose
it
rather
to
be
more
aptly
and
naturally
signified
by
this
word
liuing
.
For
euery
man
in
his
right
mind
,
willingly
liueth
,
and
desireth
to
liue
.
Satan
had
learned
this
,
and
could
therefore
say
,
Skin
for
skinne
,
and
all
that
a
man
hath
Iob.
2.
4.
will
he
giue
for
his
life
.
The
word
also
liuing
,
is
all
one
with
liuely
or
cheerfull
.
For
if
a
man
do
any
thing
dully
,
or
grudgingly
and
lazily
,
as
though
he
cared
not
whether
he
did
it
or
no
,
do
we
not
say
,
that
such
a
one
hath
no
life
in
him
?
and
that
he
doth
that
which
he
doth
,
as
though
he
were
at
lest
asleepe
.
If
one
go
nimbly
about
his
worke
,
do
we
not
say
,
that
such
a
one
hath
life
in
him
?
Hence
are
those
often
petitions
of
the
Prophet
,
Quicken
me
according
Psal.
119.
25.
ver.
37.
v.
88.
and
149.
156.
to
thy
word
Quicken
me
in
thy
way
.
Quicken
me
after
thy
louing
kindnesse
:
and
,
Quicken
me
according
to
thy
iudgements
.
So
also
when
the
Lord
by
the
Prophet
saith
,
I
dwell
with
him
that
is
of
a
contrite
spirit
,
to
reuiue
the
spirit
of
the
Isay
.
57.
15.
humble
.
In
all
these
places
the
words
to
quicken
and
reuiue
being
both
one
,
do
signifie
to
make
aliue
.
Now
neither
doth
the
one
or
the
other
Prophet
speake
of
the
first
life
of
grace
from
the
sinnes
wherein
men
are
dead
before
regeneration
,
but
of
the
quickning
grace
,
whereby
men
are
made
more
and
more
nimble
,
cheerfull
and
liuely
in
the
works
of
grace
.
For
the
Psalmist
was
before
partaker
of
the
first
worke
of
grace
:
and
the
Prophet
Isaiah
speaking
of
the
humble
,
must
needs
be
vnderstood
to
speake
of
such
as
had
before
receiued
the
life
of
God
,
whereof
humilitie
is
a
speciall
and
a
great
measure
.
As
there
are
the
reliks
of
all
other
sinnes
in
the
best
of
Gods
children
,
so
are
there
of
that
sluggishnesse
,
against
which
Salomon
in
Pro.
6.
6.
1.
●
.
4.
&
.
15.
19.
&
.
18.
9.
&
24
30.
&c.
the
Prouerbs
giueth
so
many
precepts
,
and
in
respect
whereof
the
most
liuely
that
are
in
goodnesse
haue
need
to
be
rouzed
vp
,
and
to
be
prouoked
to
be
more
liuely
,
and
also
daily
to
pray
in
that
behalfe
.
In
these
dayes
especially
is
this
most
necessarie
,
wherein
the
greatest
part
of
men
are
altogether
dead
in
their
trespasses
and
sinnes
,
and
Eph.
1.
&
.
4.
18
vtterly
void
and
alienated
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
,
because
of
the
blindnesse
(
yet
)
of
their
hearts
;
and
the
best
in
a
maner
not
only
of
the
common
people
,
but
also
of
the
Ministers
of
the
word
,
and
of
all
other
sorts
and
states
of
men
,
like
to
the
Angell
of
the
Reu.
3.
1.
Church
of
Sardi
,
haue
a
name
to
be
aliue
,
and
yet
are
dead
,
not
starke
dead
as
the
former
,
but
sicke
,
and
very
sicke
vnto
death
,
needing
admonition
to
awake
,
and
to
strengthen
the
things
that
remaine
,
and
are
(
otherwise
)
ready
to
die
.
As
therefore
this
attribute
is
here
set
before
the
next
,
of
being
holy
;
so
it
must
go
before
it
.
No
man
can
be
an
holy
sacrifice
,
except
he
be
first
a
liuing
sacrifice
.
Thus
much
of
alacritie
or
cheerfulnesse
,
intimated
by
the
word
liuing
.
Touching
constancie
,
that
also
is
commended
by
the
Mat.
16.
16.
chapt.
26.
63.
Ioh.
6.
67.
2.
Cor.
6.
16.
same
word
.
For
as
when
God
is
called
the
liuing
God
,
by
the
Apostles
and
by
the
high
Priest
,
the
meaning
is
,
that
he
liueth
for
euer
,
and
is
immutable
and
vnchangeable
:
and
as
the
Spirit
of
God
which
Christ
promiseth
to
all
that
shall
come
vnto
him
and
beleeue
in
him
,
is
called
by
the
name
of
riuers
of
liuing
water
,
that
is
,
such
as
should
Ioh.
7.
38.
neuer
be
dried
vp
;
as
also
before
that
to
the
woman
of
Samaria
Ioh.
4.
10.
by
the
name
of
liuing
water
,
and
is
more
plainly
interpreted
to
be
such
,
that
whosoeuer
should
drinke
thereof
ver.
14.
should
neuer
thirst
againe
,
but
that
that
water
so
giuen
by
our
Sauiour
shouldbe
a
well
of
water
in
her
springing
vp
to
eternall
life
.
So
here
a
liuing
sacrifice
,
signifieth
such
a
sacrifice
,
as
once
hauing
life
should
neuer
die
.
Christ
indeed
our
life
,
once
died
,
but
now
he
liueth
for
euermore
.
As
therfore
Reu.
1.
18.
Christ
now
liueth
,
and
neither
shall
nor
can
die
againe
;
so
whosoeuer
hath
truly
giuen
himselfe
a
sacrifice
to
God
,
so
being
a
member
of
Christ
,
he
must
be
and
cannot
but
be
a
liuing
sacrifice
for
euer
.
If
any
that
seeme
to
be
liuing
do
die
,
he
neuer
indeed
was
aliue
,
but
seemed
onely
so
to
be
.
He
that
is
once
truly
a
liuing
sacrifice
,
so
will
be
to
the
end
.
He
can
no
more
lose
this
his
spirituall
life
,
then
God
himselfe
or
Christ
Iesus
can
die
:
because
that
his
life
is
the
life
of
God
and
of
Christ
Iesus
.
O
vnspeakable
comfort
!
This
life
of
our
sacrifice
,
must
not
be
concealed
for
feare
of
any
danger
whatsoeuer
;
yea
,
it
cannot
be
concealed
:
where
it
is
,
it
will
shew
it selfe
by
the
effects
and
workes
thereof
.
As
our
naturall
life
wil
shew
it selfe
wheresoeuer
it
is
,
so
will
this
our
spirituall
life
.
I
beleeued
,
therefore
I
spake
.
It
can
no
more
be
hidden
then
fire
.
As
fire
will
Psal.
116.
10.
2.
Cor.
4.
13.
breake
forth
wheresoeuer
it
is
,
so
will
this
life
:
yea
,
fire
may
be
quenched
,
but
this
life
cannot
be
extinguished
.
Though
Ieremiah
in
respect
of
many
discouragements
,
such
as
the
faithfull
Ministers
of
the
Gospel
in
these
dayes
euery
where
,
especially
in
their
owne
country
meet
with
,
Mark
.
6.
4.
Ioh.
4.
44.
not
onely
at
the
hands
of
enemies
,
but
also
at
the
hands
of
such
as
beare
a
faire
face
vnto
the
Gospell
:
though
Ieremiah
(
I
say
)
by
such
discouragements
had
determined
to
haue
suspended
himselfe
from
his
ministerie
,
and
not
to
Ier.
20.
9.
haue
spoken
any
more
in
the
name
of
the
Lord
,
yet
the
word
of
the
Lord
was
in
his
heart
as
burning
fire
shut
vp
in
his
bones
,
and
he
was
wearie
of
forbearing
,
and
could
no
longer
stay
.
They
that
haue
this
life
of
God
in
them
,
haue
also
the
same
word
whereby
that
life
was
wrought
(
as
afterward
we
shall
heare
,
)
and
therefore
this
life
cannot
be
hidden
,
but
it
will
breake
forth
and
shew
it selfe
.
That
of
the
Apostle
,
our
life
is
hid
with
Christ
in
God
,
is
Colo.
3.
3.
How
our
life
is
said
to
be
hid
with
Christ
in
God
.
to
be
vnderstood
in
a
double
respect
:
first
,
of
the
life
to
come
,
and
of
the
perfection
of
this
life
in
the
world
to
come
:
secondly
,
in
respect
of
the
world
and
of
all
dead
in
their
trespasses
and
sins
,
that
haue
no
eyes
to
see
this
life
,
or
any
worke
thereof
in
them
that
haue
it
.
Sometimes
also
they
that
are
thus
liuing
,
do
not
themselues
feele
this
life
in
themselues
,
but
feare
they
haue
it
not
,
as
being
for
a
time
in
a
spirituall
swoune
,
and
oppressed
either
with
their
sinnes
,
or
with
many
afflictions
:
yea
,
sometimes
their
eyes
are
so
dazeled
with
the
great
prosperitie
of
the
wicked
,
that
they
thinke
their
state
better
then
their
owne
,
as
thinking
all
to
be
in
vaine
that
they
haue
done
in
cleansing
Psal.
73.
Chap.
33.
their
heart
,
and
washing
their
hands
in
innocencie
.
But
hereof
enough
is
written
in
the
Dignitie
of
Gods
children
.
By
these
things
hitherto
spoken
,
it
is
manifest
,
that
whosoeuer
sheweth
not
this
life
,
hath
it
not
at
all
in
him
.
Let
no
man
therefore
deceiue
himselfe
touching
this
life
,
but
seriously
examine
himselfe
by
the
effects
of
this
life
,
whether
he
haue
it
or
no.
But
this
shall
be
more
euident
by
the
adiunct
holy
in
the
next
place
;
because
without
that
holinesse
there
is
no
spirituall
li●e
.
To
adde
one
word
more
concerning
the
former
constancie
and
perpetuitie
of
this
life
,
all
that
trust
in
the
Lord
Psal.
●25
.
1.
are
like
vnto
mount
Ston
that
standeth
fast
for
euer
,
and
shall
neuer
be
moued
.
And
our
faith
whereby
we
liue
,
is
therefore
1.
Pet.
1.
7.
said
to
be
more
precious
then
gold
,
because
gold
,
though
tried
in
the
fire
,
perisheth
.
Doth
not
the
Apostle
thereby
manifestly
shew
that
our
faith
cannot
perish
;
else
were
the
argument
of
the
Apostle
from
the
comparison
thereof
with
gold
,
of
no
force
.
All
hitherto
spoken
of
this
attribute
liuing
,
here
giuen
to
this
our
sacrifice
,
is
to
be
applied
to
all
before
said
of
our
actiue
and
passiue
sacrificing
of
our selues
,
we
must
do
all
,
we
must
suffer
all
with
all
alacritie
and
cheerfulnes
,
as
also
with
all
constancie
and
stedfastnesse
.
That
which
is
said
of
a
liberall
person
,
that
the
Lord
loueth
a
cheerfull
giuer
,
2.
Cor.
9.
7.
is
to
be
vnderstood
of
the
actiue
and
passiue
sacrificing
of
our selues
.
If
we
must
be
cheerfull
in
giuing
vnto
men
,
must
we
not
much
more
be
cheerfull
in
sacrificing
our selues
to
God
,
that
in
many
respects
hath
right
vnto
our selues
,
and
to
all
that
we
haue
?
All
the
actiue
sacrificing
of
our
bodies
,
and
of
euery
member
of
them
;
as
also
of
our
soules
and
of
euery
power
and
facultie
of
them
,
must
be
cheerfull
.
So
must
likewise
be
all
our
passiue
sacrificing
of
our selues
.
The
more
honorable
also
it
is
to
suffer
for
Christs
sake
,
the
more
willing
and
cheerfull
should
we
be
to
part
from
all
,
yea
to
lay
downe
our
liues
for
his
sake
.
And
indeed
whosoeuer
hath
truly
beleeued
that
Christ
hath
so
willingly
and
cheerfully
suffered
those
direful
torments
for
vs
that
he
did
,
he
cannot
but
be
willing
and
cheerfull
also
to
suffer
any
thing
for
him
.
Oh
that
this
life
were
in
euery
one
that
pretendeth
to
sacrifice
himselfe
to
God
.
In
things
that
concerne
our selues
for
this
life
,
how
liuely
,
how
nimble
are
we
?
but
alas
in
sacrificing
our selues
to
God
,
in
doing
or
suffering
any
thing
for
God
,
how
drowsie
,
how
dead
,
how
leaden
heeled
and
handed
are
we
?
The
same
may
be
said
of
constancie
in
sacrificing
our selues
both
actiuely
and
passiuely
.
It
is
not
enough
to
suffer
a
little
,
or
at
once
;
but
if
we
should
be
called
often
to
suffer
for
his
truth
,
it
should
not
be
grieuous
vnto
vs
.
Though
we
should
be
first
reuiled
touching
our
good
names
,
then
spoiled
of
all
our
good
,
then
laid
vp
in
prison
,
and
there
kept
with
great
hardnesse
for
many
yeares
;
then
brought
out
to
execution
,
and
to
haue
our
flesh
torne
from
our
backs
by
peece-meale
,
as
some
haue
had
;
or
be
burnt
by
little
and
little
,
as
William
Gardiner
Merchant
was
beyond
the
seas
;
yet
none
of
all
these
ought
to
make
any
of
vs
to
shrinke
.
One
thing
more
let
me
yet
adde
touching
this
adiunct
liuing
,
namely
,
that
the
more
our
naturall
life
decayeth
and
consumeth
in
the
powers
thereof
,
manifested
by
the
trembling
of
the
keepers
of
our
house
,
and
by
the
strong
men
Eccles.
1●
.
3.
bowing
themselues
,
and
the
ceasing
of
the
grinders
,
and
by
the
darknesse
of
our
windowes
,
(
all
which
I
feele
in
my self
,
)
the
more
we
labour
to
cherish
and
to
increase
this
our
spirituall
and
heauenly
life
in
vs
,
that
so
we
may
bring
forth
Psal.
92.
14.
Reu.
2.
19.
fruit
in
our
old
age
,
and
be
fa●
and
flourishing
;
and
like
to
the
Angell
of
the
Church
of
Thiatyra
,
hauing
our
last
workes
more
then
our
first
.
This
shall
suffice
to
haue
spoken
of
this
first
adiunct
of
our
sacrifice
,
namely
,
liuing
.
The
second
adiunct
is
holy
.
This
is
necessarie
to
be
ioyned
The
second
adiunct
of
our
sacrifice
holy
.
to
the
former
:
first
,
to
teach
vs
to
distinguish
the
former
from
naturall
liuing
:
and
secondly
,
to
teach
vs
our
sacrifice
to
be
liuing
in
holinesse
:
yea
,
without
this
holinesse
men
haue
no
life
of
God
,
no
spirituall
life
in
them
,
but
are
altogether
dead
,
as
before
I
said
,
not
able
to
stir
hand
or
foote
towards
heauen
;
as
spiritually
dead
,
as
Lazarus
Ioh.
11.
39.
was
naturally
dead
in
the
graue
,
and
had
bin
dead
foure
dayes
,
till
Christ
crying
aloud
vnto
him
,
said
,
Lazarus
,
come
forth
;
and
by
that
meanes
raised
him
from
death
vnto
life
:
and
so
by
raising
other
from
death
to
life
,
and
by
dayly
raising
vp
other
from
the
death
of
sinne
to
this
life
Rom.
1.
4.
of
holinesse
,
mightily
declaring
himselfe
to
be
the
Son
of
God
:
for
so
with
reuerend
regard
notwithstanding
of
the
different
iudgement
of
my
betters
,
I
vnderstand
that
place
to
Mat.
17.
9.
&
27
64.
&
28.
7.
Mark
.
6.
9.
Ioh.
2.
22.
Ephes.
1.
20.
Ioh.
20.
9.
Acts.
3.
15.
chapt.
4.
10.
chapt.
10.
41.
cha
.
13.
●0
.
&
34
1.
Pet.
1.
3.
Rom.
4.
24.
cap.
6.
4.
cap.
7.
4.
cap.
8.
11.
cap.
10.
7.
9.
1.
Cor.
15.
20.
Col.
2.
17.
1.
Thes.
1.
10.
Heb.
13
20.
2.
Tim.
2.
8.
2.
Cor.
7.
1.
the
Romanes
.
For
it
seemeth
to
me
,
that
it
cannot
well
be
vnderstood
of
the
resurrection
of
himselfe
from
the
dead
;
because
in
the
Greeke
there
is
no
preposition
signifying
from
,
as
is
in
those
places
that
speake
of
Christs
owne
resurrection
from
the
dead
,
of
which
I
haue
noted
some
before
in
the
margin
,
and
many
more
might
haue
noted
.
Neither
do
I
thinke
it
very
easie
for
any
man
to
name
any
place
wherein
Christs
owne
resurrection
is
mentioned
without
some
preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
or
to
name
any
where
that
the
genitiue
case
of
the
dead
,
there
vsed
by
the
Apostle
,
doth
signifie
from
the
dead
.
But
to
returne
from
whence
I
haue
a
little
digressed
for
the
interpretation
of
that
place
to
the
Romanes
,
that
we
may
be
thusholy
,
as
here
the
Apostle
speaketh
,
we
must
first
of
all
purge
our selues
from
all
filthinesse
of
the
flesh
and
of
the
spirit
,
and
then
decke
our selues
with
the
contrary
vertues
of
sanctification
.
For
filthinesse
and
holinesse
cannot
any
more
agree
in
one
subiect
,
then
light
and
darknes
:
and
both
those
branches
of
our
holinesse
are
elsewhere
signified
by
putting
off
the
old
man
,
and
putting
on
the
Ephes.
4.
22.
Col.
3
9.
10.
Tit.
2.
12.
1.
Pet.
2.
11.
12.
Rom.
6.
11.
verse
.
18.
Psal.
34.
14.
1
Pet
▪
3.
12.
Exod.
12.
5.
Leuit.
1.
10.
&
22.
19.
20.
21.
new
:
by
denying
vngodlinesse
and
worldly
lusts
,
and
liuing
soberly
and
godly
,
&c.
by
abstaining
from
all
fleshly
lusts
which
fight
against
our
soules
,
and
hauing
our
conuersation
honest
&c.
by
dying
vnto
sinne
and
liuing
vnto
God
,
and
to
righteousnes
:
by
being
made
free
from
sin
,
and
seruants
vnto
righteousnes
:
by
eschuing
euill
,
and
doing
good
:
and
by
other
the
like
.
Now
,
as
the
Passe-ouer
was
to
be
without
blemish
especially
,
as
the
legall
sacrifices
ought
so
to
haue
bin
,
yea
also
without
any
other
deformitie
or
maime
:
so
the
Apostle
here
requireth
this
our
sacrifice
to
be
holy
,
and
without
any
spirituall
blemish
or
deformitie
.
If
the
sacrifices
of
sheepe
and
lambes
in
those
dayes
must
be
without
blemish
,
must
not
the
sacrifice
of
our selues
much
more
be
such
?
Yea
,
this
is
also
necessarie
,
in
respect
that
our selues
must
not
only
be
the
sacrifices
,
but
also
the
Priests
to
offer
this
sacrifice
.
For
as
the
Lord
would
haue
all
the
sacrifices
to
be
without
blemish
,
so
also
he
would
not
haue
any
of
the
seed
of
Aaron
that
had
any
blemish
,
to
approach
to
offer
Leui.
21.
18.
19.
20.
the
bread
of
his
God
,
that
had
any
deformitie
or
defect
,
as
before
I
haue
shewed
.
This
holinesse
is
alwayes
here
vnperfect
;
but
yet
as
certainly
to
be
perfected
in
that
life
to
come
,
being
once
here
begun
,
as
if
it
were
already
perfected
.
Though
also
it
be
here
vnperfect
,
yet
it
proceedeth
from
another
worke
before
in
vs
(
but
not
of
vs
)
that
is
perfect
,
namely
,
from
our
iustification
,
and
full
discharge
from
the
guiltinesse
of
all
our
sinnes
whatsoeuer
in
the
presence
of
God
:
in
respect
of
which
our
iustification
,
we
may
well
cast
away
all
feare
.
For
,
who
shall
lay
any
thing
to
the
charge
Rom.
8.
33.
of
Gods
elect
?
It
is
God
that
iustifieth
.
Ambrose
vpon
this
place
saith
,
Adhoc
peccatis
Dei
abluimur
,
&c.
For
this
cause
by
the
gift
of
God
are
we
washed
from
our
sinnes
,
that
from
henceforth
liuing
an
holy
life
,
we
might
prouoke
the
loue
of
God
towards
vs
,
not
frustrating
the
workes
of
his
grace
in
vs
.
To
prouoke
the
loue
of
God
,
may
seeme
somewhat
harshly
spoken
;
but
the
meaning
thereof
and
of
other
the
like
speeches
in
this
and
in
other
Fathers
,
is
onely
to
signifie
the
assuring
of
our
soules
more
and
more
of
Gods
loue
towards
vs
.
For
,
that
he
meaneth
not
any
meriting
of
his
loue
,
appeareth
both
by
the
word
of
his
gift
before
,
and
also
by
his
words
following
,
that
do
ascribe
euery
good
worke
in
vs
wholy
to
his
grace
:
then
which
,
what
can
be
Rom.
11.
6.
3.
24
Ephes.
2.
8.
Titus
.
3.
5.
more
opposite
to
merit
?
For
as
in
our
election
,
so
also
in
our
calling
and
whole
saluation
▪
grace
and
works
are
opposed
one
to
another
.
This
attribute
holy
▪
is
as
large
as
the
former
liuing
,
and
it
is
to
be
applied
to
our
whole
sacrifice
before
mentioned
,
to
our
bodies
and
to
euery
member
of
them
,
to
our
soules
and
to
euery
power
and
facultie
of
them
.
This
word
holines
ioyned
with
righteousnes
,
is
distinguished
from
righteousnes
,
and
signifieth
godlinesse
and
religion
,
euen
all
Luk.
1.
75.
duties
of
the
first
Table
;
as
righteousnes
so
ioyned
with
holinesse
,
and
distinguished
from
it
,
doth
signifie
all
duties
of
the
second
Table
to
be
performed
to
our
neighbour
:
and
so
they
seeme
to
be
the
same
with
godlinesse
and
honestie
.
But
the
one
and
the
other
being
vsed
alone
,
doth
signifie
1.
Tim.
2.
2.
both
:
and
so
the
word
holy
in
this
place
is
to
be
taken
for
both
:
for
the
obseruation
of
the
first
and
of
the
second
Table
:
of
our
duties
to
God
,
and
of
our
duties
to
men
.
And
as
before
I
said
,
that
this
was
to
be
applied
to
our
whole
sacrifice
here
commended
vnto
vs
,
so
also
it
is
to
be
applied
to
all
the
particular
sacrifices
in
that
generall
comprehended
,
namely
,
to
our
praises
of
God
;
and
therefore
Psal.
50.
23.
it
is
said
,
He
that
offereth
praise
,
glorifieth
me
:
and
to
him
that
ordereth
his
conuersation
aright
,
will
I
shew
the
saluation
of
God
.
The
ioyning
of
these
two
together
,
the
offering
of
praise
,
and
the
right
ordering
of
our
conuersation
,
sheweth
that
the
Lord
regardeth
not
the
one
without
the
other
.
So
when
the
Prophet
saith
,
All
thy
works
shall
praise
Psal.
145.
10.
thee
,
and
thy
Saints
shall
blesse
thee
,
he
sheweth
that
the
Lord
respecteth
only
the
praises
that
are
giuen
him
by
his
Saints
,
that
is
,
by
them
that
are
holy
.
The
same
he
teacheth
afterward
,
saying
,
Let
thy
Saints
be
ioyfull
in
glorie
,
let
them
sing
Psal.
149.
5.
aloud
vpon
their
beds
.
As
it
is
to
be
applied
to
our
praises
of
God
,
so
it
is
to
our
prayers
and
supplications
vnto
God
.
For
,
the
sacrifice
of
the
wicked
is
an
abomination
to
the
Pro.
15.
8.
&
.
21.
27.
Iames.
5.
10.
Hos.
14.
1.
2.
Io●l.
2.
13.
17.
Rom.
15.
30.
Ephes.
6.
18.
Col.
4.
2.
1.
●
hes.
5.
&
.
2.
3
●
.
Heb.
13.
18.
Iam.
5
13.
Lord
,
but
the
prayer
of
the
vpright
is
his
delight
.
Neither
is
it
said
,
that
the
prayer
that
is
feruent
auaileth
much
,
but
that
the
prayer
of
the
righteous
that
is
feruent
auaileth
much
.
Therefore
as
the
Prophets
do
first
exhort
to
repentance
,
and
then
to
prayer
:
so
the
Apostles
do
first
exhort
to
all
other
duties
(
in
a
maner
)
before
they
exhort
to
prayer
:
thereby
teaching
that
prayers
are
of
no
account
without
the
performance
of
other
duties
,
without
holinesse
.
The
same
is
to
be
said
of
our
almes
:
for
howsoeuer
our
almes
may
releeue
and
refresh
the
receiuers
;
yea
also
keep
them
from
some
great
extremities
either
against
other
,
or
against
themselues
,
before
being
in
great
distresse
(
alas
that
mens
hearts
should
be
so
stupified
and
hardened
that
the
consideration
hereof
should
not
moue
them
being
of
abilitie
the
more
to
open
their
hands
to
them
that
are
in
necessitie
,
)
yea
,
howsoeuer
they
may
prouoke
such
receiuers
2.
Cor.
9.
11.
12.
to
great
thanks
vnto
God
(
sometimes
to
more
for
a
little
,
then
euer
the
giuer
gaue
for
all
that
he
hath
)
yet
for
al
that
,
if
we
giue
al
our
goods
vnto
the
poore
,
&
haue
not
loue
,
(
a
branch
of
this
holinesse
)
it
will
profit
vs
nothing
.
The
1.
Cor.
13.
3.
same
is
to
be
said
of
our
passiue
sacrificing
of
our selues
,
because
if
without
the
same
loue
we
giue
our
bodies
to
be
burned
,
it
auaileth
vs
as
little
.
To
prouoke
vs
to
be
thus
holy
,
let
vs
consider
of
these
reasons
.
First
,
that
we
are
commanded
so
to
be
holy
,
by
the
example
Reasons
to
prouoke
to
holines
.
of
God
himselfe
:
yea
,
to
be
holy
in
all
maner
of
conuersation
,
towards
all
,
in
all
things
,
in
all
places
,
at
all
Leuit.
15.
44.
19
2.
&
.
20.
7.
1.
Pet.
1.
15.
16.
times
.
Secondly
,
this
holinesse
is
the
end
of
our
election
.
For
,
God
hath
chosen
vs
to
be
holy
and
without
blame
before
him
.
Ephes.
1.
4.
Thirdly
,
it
is
the
end
of
our
redemption
by
Christ
,
Who
gaue
himselfe
for
vs
,
that
he
might
redeeme
vs
from
all
iniquitie
,
Tit.
2.
14.
and
purge
vs
,
&c.
Fourthly
,
it
is
the
end
of
our
regeneration
.
For
,
Of
his
owne
will
beg
at
he
vs
with
the
word
of
truth
,
that
we
should
be
Iames.
1.
18.
as
the
first
fruites
of
his
creatures
.
As
the
first
fruites
therefore
were
dedicated
vnto
God
,
and
were
holy
,
so
must
all
they
be
that
sacrifice
themselues
vnto
God
.
Therefore
it
is
said
,
Israel
was
holinesse
vnto
the
Lord
,
and
the
first
fruites
of
Ier.
2
▪
3.
his
increase
.
Yea
,
so
holy
were
all
things
ceremonially
only
dedicated
vnto
the
Lord
,
that
Belshazzars
drinking
Dan.
5.
3.
&c.
and
glowsing
in
the
cups
of
the
Lord
,
taken
out
of
the
Temple
of
the
Lord
,
&c.
it
cost
him
both
his
life
and
his
kingdome
the
very
next
night
.
Fiftly
,
it
is
the
end
of
our
calling
:
God
hath
not
called
vs
1.
Thes.
4.
7.
to
vncleannesse
,
but
vnto
holinesse
.
Sixtly
,
all
such
as
haue
partaked
of
the
mercies
of
God
before
spoken
of
,
among
other
were
incorporated
into
Christ
Iesus
,
and
made
his
members
.
As
therefore
Christ
Mark
.
1.
14.
Luk.
4.
34.
is
the
holy
one
of
God
,
so
acknowledged
by
the
diuels
themselues
;
so
such
must
be
all
his
members
.
Seuenthly
,
all
that
attend
vpon
Princes
,
must
be
apparelled
accordingly
,
whereby
to
be
fit
for
such
attendance
.
They
must
not
come
before
them
in
rags
,
but
they
must
so
present
themselues
vnto
them
,
as
they
may
no
wayes
be
offensiue
.
Therefore
Ioseph
sent
for
out
of
prison
before
Gen.
41.
14.
Pharaoh
,
shaued
himselfe
,
and
changed
his
raiment
,
and
so
came
vnto
Pharaoh
.
And
when
Ester
presented
her selfe
Ester
.
5.
1.
vnto
Ahashuerosh
,
she
first
put
on
her
royall
apparell
.
Is
not
the
same
intimated
vnto
vs
by
that
that
is
said
of
the
Kings
daughter
being
first
said
to
be
all
glorious
within
,
and
to
haue
Psal.
45.
13.
14.
her
clothing
wrought
with
gold
,
before
she
be
said
to
be
brought
before
the
King
in
raiment
of
needle-worke
,
&c.
Certainly
this
is
the
fitter
for
this
our
present
purpose
,
because
all
such
to
whom
and
of
whom
the
Apostle
here
speaketh
,
are
also
members
of
the
said
Kings
daughter
,
of
the
Church
of
God
,
of
the
which
in
the
Articles
of
our
faith
we
confesse
this
to
be
a
speciall
prerogatiue
that
she
is
holy
.
According
hereunto
Dauid
said
,
I
will
wash
my
hands
in
Psal.
26.
6.
innocencie
,
so
will
I
compasse
thy
altar
,
O
Lord
.
Eightly
and
lastly
,
(
not
to
be
too
tedious
in
multiplying
of
reasons
,
)
we
are
all
now
(
as
before
hath
bin
said
)
Priests
vnto
God
.
What
a
shame
therefore
is
it
,
that
any
of
vs
should
present
our selues
vnto
God
without
holinesse
?
Doth
not
the
Prophet
pray
,
Let
thy
Priests
be
clothed
with
Psal.
132.
9.
1.
Sam
2.
17.
righteousnes
?
As
in
the
time
of
the
Law
,
for
the
sinne
of
the
Priests
the
people
abhorred
the
sacrifices
of
the
Lord
;
and
as
now
the
vicious
life
of
some
Ministers
of
the
Gospel
,
maketh
many
to
stand
aloofe
from
the
Gospell
,
not
regarding
1.
Tim.
6.
1.
it
,
but
despising
it
and
the
profession
of
it
:
so
the
life
of
many
professors
of
the
Gospell
,
who
are
all
Priests
vnto
God
,
is
so
scandalous
,
that
it
causeth
the
very
name
of
God
and
his
doctrine
to
be
blasphemed
▪
Neither
are
we
onely
1.
Pet
2.
9.
Priests
,
but
also
Kings
vnto
God
,
and
a
royall
priesthood
,
or
Exod.
19.
6.
a
kingdome
of
Priests
.
If
Kings
attendants
must
be
apparelled
Apoca.
1
6.
chap.
5.
10.
fit
to
attend
vpon
kings
,
must
not
Kings
much
more
haue
their
royal
garments
and
princely
ornaments
?
What
better
ornament
then
this
holinesse
?
What
better
chaines
Pro
1.
9.
chap.
4.
9.
for
the
necke
?
what
more
glorious
crowne
for
the
head
of
Princes
then
this
holinesse
?
Therefore
in
the
former
place
of
Exodus
,
the
Lord
saith
not
,
Ye
shall
be
vnto
me
a
kingdome
of
Priests
,
but
he
also
addeth
,
and
a
holy
nation
.
And
without
this
garment
,
Christians
do
disgrace
their
royall
dignitie
:
yea
,
they
also
preiudice
the
glorie
of
God
himselfe
.
In
which
respect
our
Sauiour
exhorteth
vs
to
let
our
light
Mat.
5.
16.
so
shine
before
men
,
that
they
seeing
our
good
works
(
that
is
,
the
holinesse
of
our
conuersation
)
may
glorifie
our
Father
which
is
in
heauen
.
Hath
not
Peter
also
the
very
like
exhortation
1.
Pet.
2.
11.
12.
confirmed
from
the
same
end
?
The
vse
of
all
this
is
,
first
to
reproue
all
them
that
will
The
vse
of
that
before
said
of
our
being
holy
.
haue
the
names
of
Christians
,
and
are
ready
to
defie
all
them
and
to
spit
in
their
faces
that
shall
denie
them
to
be
Christians
,
&
yet
liue
most
profanely
,
leudly
,
loosly
,
&
dissolutely
;
yea
,
in
all
grosse
iniquitie
,
swearing
blaspheming
,
contemning
the
word
and
Sacraments
,
seldome
coming
vnto
them
,
not
regarding
the
Lords
dayes
,
or
any
exercise
of
religion
,
especially
if
they
be
but
halfe
a
furlong
from
the
place
,
or
it
blow
,
or
raine
,
or
snow
:
yea
also
quarrelling
,
drinking
so
long
till
they
cannot
stand
,
neither
speake
a
wise
word
:
being
likewise
extremely
couetous
,
partly
in
gathering
wealth
,
without
any
satietie
,
like
to
the
horsleaches
two
daughters
;
yea
though
they
haue
no
charge
,
Pro.
30.
15.
Eccles.
4.
8.
neither
know
who
shall
enioy
that
which
they
gather
:
partly
in
sparing
,
and
neither
giuing
nor
lending
,
where
great
need
requireth
;
but
to
such
as
aske
the
one
or
the
other
,
complaining
alwayes
of
their
owne
wants
,
and
saying
,
they
must
borrow
.
How
contrary
are
these
things
to
the
Psal.
112.
4.
5.
6.
9.
description
of
a
blessed
man
fearing
God
.
If
they
be
admonished
of
these
things
,
they
thinke
it
enough
to
answer
,
that
they
say
their
prayers
euery
day
,
though
wretched
men
they
vnderstand
not
a
word
of
their
prayers
,
neither
do
any
thing
according
to
their
prayers
;
neuer
hallowing
the
name
of
God
;
shutting
their
eares
and
hearts
against
Gods
kingdome
:
neuer
regarding
to
do
the
will
of
God
vpon
earth
;
abusing
of
their
daily
bread
and
drink
:
not
forgiuing
such
as
trespasse
against
them
;
not
shunning
any
tentations
,
but
rushing
into
the
thickest
of
them
.
Secondly
,
for
our
instruction
,
let
vs
when
we
draw
neare
vnto
God
,
remember
this
holinesse
;
according
to
the
commandement
Exod.
3.
5.
Iosu.
5.
15.
of
God
giuen
both
to
Moses
,
and
also
to
Ioshua
,
for
the
putting
off
of
their
shooes
,
because
the
ground
was
holy
:
according
to
the
example
of
Iakob
,
who
going
to
Bethel
at
the
commandement
of
God
,
charged
all
that
were
with
him
to
put
away
the
strange
gods
that
were
amongst
Gen.
35.
1.
2.
them
,
to
cleanse
and
change
their
garments
:
according
to
the
commandement
of
God
to
Moses
for
sanctifying
the
people
one
day
and
the
next
,
and
for
their
washing
their
clothes
before
the
Lords
giuing
his
Law
in
their
audience
:
Exod.
19.
10.
11.
according
to
the
practise
of
Dauid
before
mentioned
,
who
washed
his
hands
in
innocencie
,
and
so
compassed
the
Lords
altar
.
And
to
comprehend
many
things
in
a
few
words
,
according
to
Salomons
counsell
for
looking
to
both
Eccles.
4.
17.
or
5.
1.
our
feete
at
our
entrance
into
the
house
of
God
:
to
the
charge
of
our
Sauiour
for
being
first
reconciled
to
our
brother
before
Mat.
5.
23.
1.
Tim.
2.
8.
Iam.
1.
21.
1.
Pet.
2.
1.
2.
we
offer
our
gift
:
of
Paul
to
Timothy
,
for
mens
lifting
vp
pure
hands
without
wrath
&c.
in
prayer
:
of
Iames
also
and
Peter
for
casting
away
all
filthinesse
&c.
before
the
hearing
of
the
word
.
And
touching
the
hearing
of
the
word
in
such
maner
,
is
there
not
great
reason
thereof
,
sith
Christ
2.
Cor.
13.
3.
1.
Cor.
3.
9.
himselfe
speaketh
in
his
Ministers
,
and
God
himselfe
worketh
also
with
them
;
worketh
(
I
say
)
not
laboureth
.
For
to
speake
properly
,
God
cannot
be
said
to
labour
,
because
he
doth
whatsoeuer
he
will
▪
without
any
labour
,
onely
by
Psal.
33.
6.
9.
speaking
his
word
.
The
same
is
to
be
said
of
the
Supper
of
the
Lord
,
that
is
of
praying
and
hearing
the
word
:
and
therefore
the
Apostle
willeth
a
man
to
proue
himselfe
,
and
so
to
eate
and
to
drinke
.
The
word
and
Sacrament
also
1.
Cor.
11.
28.
being
so
precious
as
they
are
,
who
can
be
too
carefull
in
purging
themselues
before
the
receiuing
of
them
?
Who
is
so
foolish
as
to
put
precious
licour
into
a
fustie
vessell
?
Neither
must
this
cleansing
of
our selues
be
for
the
present
onely
,
afterward
returning
with
the
dog
to
the
vomit
,
2.
Pet.
2.
22.
and
with
the
swine
vnto
the
mire
;
but
we
must
so
keep
our selues
:
and
the
oftener
we
heare
the
word
and
receiue
the
Sacrament
,
the
more
holy
euery
day
must
we
be
.
All
this
our
holinesse
must
be
in
humilitie
:
without
humilitie
,
there
is
no
holinesse
.
The
more
humble
we
be
,
the
more
capable
are
we
of
the
knowledge
of
the
word
,
Psal.
25
9.
and
of
comfort
by
the
Sacrament
,
yea
also
by
prayers
.
Luk.
18.
14.
1.
Pet.
5.
5.
Luk.
1
53.
God
resisteth
the
proud
,
but
giueth
grace
to
the
humble
.
The
Lord
filleth
the
hungrie
with
good
things
,
and
the
rich
(
in
their
owne
conceit
)
he
sendeth
emptie
away
,
euen
from
word
,
from
Sacraments
,
from
prayer
.
He
that
thinketh
1.
Cor.
2.
8.
he
knoweth
any
thing
,
knoweth
nothing
as
he
ought
to
know
.
Oh
that
this
were
well
considered
of
.
For
certainly
many
great
professors
are
so
ouer-weened
and
puft
vp
with
a
conceit
of
their
owne
knowledge
,
that
they
thinke
no
man
can
teach
them
any
thing
that
they
know
not
alreadie
:
yea
some
are
like
to
those
the
Prophet
said
,
did
striue
Hos.
4.
4.
with
the
Priest
;
so
(
I
say
)
some
are
more
ready
to
snap
at
that
which
is
said
by
the
Minister
,
and
to
find
fault
with
and
controll
the
same
,
as
thinking
themselues
could
speak
better
,
then
in
humilitie
and
meeknesse
of
mind
to
learne
any
thing
.
As
the
former
life
is
of
God
,
so
is
this
holinesse
.
Christ
Ioh.
17.
17.
prayed
the
Father
to
worke
it
through
his
truth
:
and
Paul
1.
Thes.
5.
23.
prayed
the
God
of
peace
to
sanctifie
the
Thessalonians
throughout
,
or
wholy
.
Thus
also
to
be
holy
is
a
work
of
Faith
as
well
as
to
be
liuing
.
For
,
our
hearts
are
purified
(
or
sanctified
)
by
faith
.
Act.
15.
9.
As
the
life
also
of
our
sacrifice
before
spoken
of
,
noteth
alacritie
and
constancie
;
so
whatsoeuer
in
this
holinesse
we
do
to
God
or
to
men
,
we
must
do
the
same
without
grudging
or
murmuring
:
yea
,
as
God
giueth
to
all
men
liberally
,
and
Phil.
2.
14.
Iam.
1.
5.
vpbraideth
no
man
;
so
and
much
more
ought
all
men
to
be
cheerfull
in
all
dutie
to
him
.
As
whom
God
loueth
,
he
loueth
them
to
the
end
:
so
let
him
that
is
holy
,
be
holy
still
.
Ioh.
13.
1.
Reu.
22.
11.
This
holinesse
is
of
great
price
,
far
excelling
all
the
robes
of
all
Monarks
,
yea
more
precious
then
all
the
vestiments
of
Aaron
with
their
appurtenances
.
It
is
the
garment
of
all
the
blessed
Angels
in
heauen
:
of
Christ
Iesus
and
of
God
himselfe
:
freely
giuen
vnto
vs
for
Christ
Iesus
sake
.
Who
therefore
would
not
weare
it
for
the
giuers
sake
.
If
one
haue
something
giuen
him
by
some
speciall
friend
,
he
wil
say
,
that
he
will
be
knowne
by
it
as
long
as
it
will
last
:
how
much
more
ought
euery
man
to
say
,
he
will
alwayes
be
knowne
by
this
garment
,
that
is
alwayes
new
,
and
will
neuer
be
old
,
or
the
worse
for
wearing
?
Thus
much
for
this
adiunct
holy
.
CHAP.
IX
.
Of
the
third
adiunct
of
our
sacrifice
,
well-pleasing
:
and
of
the
time
when
we
must
thus
sacrifice
our selues
:
as
also
shewing
that
no
free-will
can
be
gathered
by
this
or
any
other
the
like
exhortation
.
THe
third
adiunct
of
this
our
sacrifice
is
acceptable
,
amplified
by
the
subiect
to
whom
it
is
acceptable
,
viz.
to
God
.
As
here
holy
and
acceptable
are
ioyned
together
;
so
the
Apostle
exhorting
that
prayers
,
&c.
should
be
1
Tim.
2.
3.
&
.
5.
4.
made
for
all
men
,
especially
for
Kings
,
as
also
exhorting
to
honour
widowes
indeed
,
&c.
enforceth
both
exhortations
by
the
very
like
argument
,
saying
;
This
is
good
and
acceptable
in
the
sight
of
God
.
In
both
which
places
the
words
in
the
originall
are
altered
:
for
holy
,
the
Apostle
saying
good
;
and
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saying
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
but
the
sence
and
meaning
is
all
one
.
Now
the
word
here
vsed
being
a
compound
of
two
words
,
one
signifying
well
,
the
other
pleasing
;
the
word
signifieth
well
pleasing
.
This
third
adiunct
well
pleasing
,
is
an
effect
of
the
two
former
.
For
whatsoeuer
sacrifice
is
liuing
and
holy
,
the
same
is
also
well
pleasing
.
The
sacrifices
indeed
of
the
Law
being
themselues
dead
,
were
yet
holy
and
well
pleasing
to
God
,
not
of
themselues
,
but
as
they
had
respect
and
relation
to
Christ
,
of
whom
they
were
types
.
And
we
being
both
liuing
and
holy
,
are
well-pleasing
,
because
our
said
life
&
holines
are
from
God
,
&
do
make
vs
to
resemble
God
,
as
also
from
and
in
Christ
Mat.
3.
17.
Iesus
,
in
whom
God
resteth
,
and
is
well
pleased
,
not
only
with
his
owne
person
,
but
also
with
all
that
are
in
him
,
and
his
members
,
hauing
communion
with
him
.
This
word
is
vsed
againe
in
the
next
verse
,
to
perswade
these
Romanes
to
be
transformed
,
by
the
renewing
of
their
Rom.
14.
18.
mind
,
that
so
they
might
approue
the
acceptable
or
well
pleasing
will
of
God
.
It
is
also
vsed
in
matters
of
indifferencie
:
He
that
in
these
things
serueth
Christ
,
is
acceptable
to
God
(
or
well
pleasing
to
God
)
and
approued
of
men
.
Where
it
is
worthy
obseruation
,
that
to
forbeare
things
indifferent
,
for
the
weaknesse
of
other
,
is
to
serue
Christ
,
and
to
please
God
.
What
the
contrary
is
,
I
leaue
to
the
iudgment
of
the
wise
.
2.
Cor
5.
9.
Ephes.
5.
10.
Philip.
4.
18.
Col.
3.
20.
Tit.
2.
9.
Heb.
13.
21.
It
is
also
elsewhere
vsed
;
but
it
were
more
labour
then
profit
to
set
downe
the
words
of
euery
place
.
This
adiunct
well
pleasing
,
must
not
be
taken
alone
,
but
with
the
amplification
thereof
from
the
subiect
to
whom
it
is
well
pleasing
,
viz.
to
God
himselfe
.
To
be
well
pleasing
to
other
,
may
be
a
discómendation
as
well
as
a
commendation
.
It
must
therefore
necessarily
be
ioyned
with
the
former
.
And
thus
to
be
well
pleasing
to
God
,
is
more
Gal.
1.
10.
then
to
be
well
pleasing
to
all
men
in
the
world
.
And
therefore
sometime
to
be
pleasing
to
men
,
is
opposed
to
the
seruing
of
Christ
:
and
we
are
forbidden
to
be
seruants
1.
Cor
7.
23.
to
men
.
It
is
notwithstanding
lawfull
,
and
more
then
lawfull
to
be
pleasing
to
men
in
the
Lord
,
as
children
to
their
Rom.
13.
1.
1.
Pet.
2.
13.
parents
,
and
seruants
to
their
masters
,
especially
subiects
to
their
Princes
,
as
whom
the
Lord
hath
set
ouer
both
parents
and
masters
;
yet
so
,
that
we
still
remember
them
to
be
Gods
subiects
,
and
God
to
be
their
Soueraigne
,
as
well
as
they
Soueraignes
of
other
:
and
that
therefore
we
ioyne
these
two
together
,
Feare
God
,
honour
the
King
:
and
so
1.
Pet.
2.
17.
Mat.
21.
21.
render
to
Caesar
the
things
that
are
Caesars
,
that
we
forget
to
giue
vnto
God
the
things
that
are
Gods
.
If
both
cannot
Act.
4.
19.
be
performed
,
it
is
better
to
obey
God
then
men
.
If
we
please
God
,
it
is
no
matter
though
we
displease
men
,
so
it
be
not
in
pride
:
and
that
alwayes
we
be
ready
to
submit
our selues
to
suffer
,
where
we
cannot
submit
our selues
to
do
.
To
speake
yet
a
little
more
of
this
third
adiunct
with
Reasons
of
the
former
adiunct
.
the
subiect
thereof
;
so
wel
pleasing
to
God
is
this
liuing
&
holy
sacrifice
,
that
whosoeuer
toucheth
any
of
them
(
to
do
them
any
hurt
)
toucheth
the
apple
of
Gods
owne
eye
.
Zach.
2.
8.
Excellently
also
doth
the
Lord
set
forth
how
well
they
please
him
,
by
comparing
his
loue
towards
them
to
the
loue
of
a
woman
towards
her
yong
child
,
shewing
,
that
Isay
.
49.
15.
&c.
though
a
woman
should
forget
such
a
child
,
yea
such
a
sonne
,
as
not
to
haue
compassion
on
him
,
(
as
some
such
2.
Kin.
6.
29.
mothers
there
haue
bin
,
and
too
many
are
by
whoredom
bringing
forth
children
,
as
often
as
they
may
haue
mates
to
partake
with
them
in
such
wickednes
,
and
neuer
performing
any
dutie
to
such
children
)
shewing
(
I
say
)
that
though
a
woman
should
so
forget
such
a
sonne
,
as
to
haue
no
compassion
on
him
,
yet
he
will
not
forget
his
,
(
viz.
that
haue
this
marke
holinesse
in
their
hearts
and
foreheads
)
Isay
.
49.
16.
because
he
hath
grauen
them
vpon
the
palme
of
his
hands
,
&c.
Is
it
not
likewise
a
great
testimonie
of
their
well
pleasing
to
God
,
that
God
commandeth
them
to
aske
what
Mat.
7.
7.
they
will
of
him
,
not
only
for
themselues
,
but
also
for
other
,
Iam.
5.
16.
assuring
them
they
shall
haue
it
?
What
can
a
man
haue
more
of
a
Prince
,
then
to
aske
and
haue
for
himselfe
and
for
his
friend
,
as
Ester
had
of
Ahashuerus
?
yea
,
euen
against
Ester
.
5.
3.
him
that
before
was
of
all
other
the
greatest
fauourite
of
Ahashuerus
.
Yea
,
God
acknowledgeth
himselfe
so
ouercome
by
the
prayers
of
his
Saints
,
that
is
,
of
such
as
are
holy
and
well
pleasing
vnto
him
,
that
when
they
pray
,
he
intreateth
them
(
as
it
were
)
to
hold
their
peace
,
and
to
let
Exod.
32.
10.
him
alone
:
thereby
not
obscurely
insinuating
,
that
though
he
be
Almightie
,
yet
he
is
in
some
sort
ouercome
by
the
prayers
of
his
children
,
and
cannot
do
that
that
they
for
whom
they
pray
had
deserued
.
Yea
,
so
well
pleasing
are
the
Lords
holies
vnto
him
,
that
sometimes
he
granteth
their
requests
for
the
most
wicked
that
haue
bin
or
are
:
as
of
Exod.
8.
8.
31.
&
9.
33.
Moses
and
Aaron
for
Pharaoh
:
of
the
man
of
God
that
came
from
Iuda
to
Bethel
to
threaten
the
ruine
of
the
Altar
there
,
praying
for
the
healing
of
wicked
Ieroboams
1.
Kin.
13.
6.
hand
.
It
were
infinite
to
tell
what
mightie
things
haue
bin
done
by
the
prayers
of
some
of
the
Lords
holies
for
themselues
and
for
other
good
and
bad
:
how
the
Sunne
stood
Iosua
.
10.
12.
2.
Kin.
1.
20.
&c.
Isay
.
38.
1.
&c.
1
Kin.
17.
17.
&
.
2.
Kin.
4.
20.
&c.
Act
12.
7.
chapt.
16.
25.
in
the
firmament
:
how
Hezekiah
sicke
vnto
death
,
and
by
the
Lord
told
that
he
should
die
,
yet
by
his
prayer
recouered
health
:
how
the
dead
haue
bin
restored
to
life
:
how
prisons
haue
bin
opened
,
and
prisonerrs
extraordinarily
set
at
libertie
:
yea
how
the
foundation
of
the
prisons
hath
bin
shaken
,
all
doores
opened
,
&
the
prisoners
bands
loosed
.
Of
these
and
other
the
like
,
it
were
infinite
to
make
relation
.
So
well
pleasing
also
are
the
Lords
holies
vnto
him
,
that
not
onely
for
one
of
them
whole
families
of
the
wicked
haue
bin
the
more
blessed
,
as
Potiphars
house
for
Ioseph
;
Gen.
39.
3.
but
that
also
for
some
few
of
them
,
many
millions
haue
fared
the
better
whiles
they
haue
bin
with
him
.
The
whole
world
was
not
drowned
whiles
Noah
was
among
them
,
and
till
the
Lord
had
put
him
and
his
small
companie
into
Gen.
7.
10.
the
Arke
.
No
fire
and
brimstone
came
vpon
Sodome
and
Gen.
19.
23.
Gomorrha
,
till
the
Lord
had
violently
(
as
it
were
)
taken
Lot
and
his
wife
,
and
two
daughters
,
out
of
Sodome
.
The
like
may
be
said
of
many
iudgements
of
God
inflicted
vpon
many
wicked
ones
,
for
their
indignities
against
some
of
these
the
Lords
holies
,
well
pleasing
the
Lord
.
The
Lord
sent
fire
from
heauen
to
deuoure
the
two
2.
Kin.
1.
10.
Captaines
and
their
fifties
,
whom
Ahaziah
sent
to
fetch
Eliah
,
for
their
rude
and
rough
cariage
to
the
Prophet
.
So
dangerous
it
is
for
men
to
be
employed
by
Kings
in
wicked
businesses
.
Did
not
the
Lord
send
two
she
Beares
out
2.
Kin.
2.
24.
of
the
wood
,
that
tare
in
sunder
42
silly
and
wanton
boys
for
mocking
Elisha
?
What
a
slaughter
and
hauocke
also
did
one
Angell
of
the
Lord
make
in
the
camp
of
the
Assyrians
,
for
the
bragging
and
reprochfull
speeches
of
Sanaherib
Isay
.
37.
36.
&c.
against
the
Lords
virgin
the
daughter
of
Zion
,
&
c
?
Yea
,
how
was
the
said
Sanaherib
slaine
by
two
of
his
own
sonnes
,
when
he
thought
himselfe
most
safe
,
worshipping
Nisroch
his
god
?
How
also
did
the
Angell
of
the
Lord
smite
and
consume
with
a
foule
and
fearfull
death
Herod
Act.
12.
23.
that
had
killed
with
the
sword
Iames
the
brother
of
Iohn
,
and
had
also
clapt
vp
Peter
into
prison
?
I
might
here
also
remember
the
great
iudgements
of
God
against
the
Egyptians
in
Egypt
,
and
the
vtter
ouerthrow
of
their
King
and
themselues
,
desperately
pursuing
the
Israelites
in
the
red
sea
,
and
that
for
all
their
hard
dealing
with
the
Israelites
the
Lords
holies
,
whiles
they
had
them
in
their
power
.
So
also
the
great
and
manifold
iudgements
of
God
against
Iuda
and
Ierusalem
for
their
abusing
of
the
Prophets
,
and
2.
Chron.
36.
15
16.
contempt
of
that
word
whereby
the
Lord
endeuouted
(
as
it
were
)
to
haue
made
them
also
well
pleasing
vnto
him
.
But
what
need
I
remember
such
ancient
matters
?
Later
times
do
affoord
vs
many
examples
of
Gods
heauy
hand
against
many
persecuting
Papists
in
other
countries
and
in
our
owne
of
the
Lords
holy
professors
of
the
Gospell
,
and
such
as
desired
well
to
please
him
.
The
yeare
also
88.
and
the
powder
treason
do
plentifully
shew
the
truth
of
the
premises
.
For
what
moued
the
Lord
to
shew
vs
such
grace
?
his
owne
goodnesse
:
but
yet
for
his
holies
sake
amongst
vs
labouring
well
to
please
him
.
And
is
it
not
hereby
most
apparent
,
how
well
pleasing
such
are
vnto
him
?
With
the
former
iudgements
of
God
against
the
wicked
maligning
the
godly
,
must
alwayes
be
remembred
his
great
fauours
to
them
that
are
his
holies
.
For
in
Gods
iudgements
against
the
wicked
,
there
is
such
mercie
towards
his
holy
ones
,
as
whereby
he
doth
abundantly
testifie
how
well
pleased
he
is
with
his
said
holy
ones
.
Moreouer
,
what
meaneth
that
that
is
said
by
Balaam
the
sorcerer
,
yet
by
the
speciall
instinct
of
the
holy
Ghost
,
He
hath
not
beheld
iniquitie
in
Iacob
,
neither
hath
he
seene
Numb.
23.
21.
peruersenesse
in
Israel
?
Doubtlesse
the
meaning
is
not
,
as
some
(
not
well
aduised
,
nor
iudicious
in
the
Scripture
)
haue
thought
and
taught
,
that
the
Lord
seeth
no
euill
,
neither
can
see
in
his
children
.
For
(
as
before
hath
bin
shewed
)
there
is
no
man
in
this
life
that
sinneth
not
.
Is
the
Lord
blind
,
who
seeth
all
things
,
that
he
should
not
see
that
?
And
is
not
that
,
I
know
thy
works
,
as
well
to
be
vnderstood
Reu.
●
.
1.
&c.
of
euill
▪
as
well
as
of
good
works
?
And
doth
not
the
Lord
reproue
the
best
Churches
as
well
for
their
euils
,
as
commend
them
for
their
goodnesse
?
Do
not
the
children
of
God
see
the
faults
one
of
another
,
as
well
as
their
vertues
?
Do
men
see
more
then
God
?
Doth
not
the
Lord
sometime
chastise
his
children
for
their
sinnes
,
as
Dauid
for
his
adul●erie
and
numbering
the
people
;
and
Hezekiah
for
entertaining
so
honorably
the
Ambassadours
of
Merodach
Baladan
,
&c.
What
?
doth
the
Lord
herein
as
the
blind
man
shooteth
at
the
crow
?
The
meaning
therefore
of
the
former
place
in
Numbers
▪
is
onely
this
,
that
they
that
are
the
Lords
holies
,
are
in
so
great
grace
and
fauour
with
him
,
and
so
well
pleasing
vnto
him
,
that
though
they
haue
their
faults
,
yet
he
taketh
no
notice
of
them
,
but
as
a
most
indulgent
father
passeth
by
them
as
if
he
saw
them
not
at
all
.
How
pregnant
an
euidence
therefore
is
this
of
their
well
pleasing
God
,
that
giue
themselues
a
liuing
and
holy
sacrifice
vnto
God
?
Now
although
I
haue
hitherto
spoken
of
this
adiunct
well
pleasing
,
as
amplified
by
the
subiect
to
whom
the
same
is
well
pleasing
viz
to
God
;
yet
there
is
no
absurditie
to
referre
the
same
to
the
whole
exhortation
,
&
to
euery
branch
thereof
.
For
we
must
sacrifice
our selues
onely
to
God
,
because
to
him
onely
all
sacrifices
are
due
.
We
must
liue
onely
to
him
,
touching
both
our
natural
,
and
also
our
spituall
life
;
because
of
him
onely
we
haue
receiued
both
,
and
do
wholy
hold
both
the
one
and
the
other
.
And
touching
our
naturall
life
,
all
our
actions
thereof
,
euen
our
eating
1.
Cor.
10.
31.
and
drinking
,
our
walking
and
talking
,
our
sleeping
,
&c.
and
whatsoeuer
we
doe
,
all
must
be
done
to
the
glorie
of
God
:
yea
,
our
not
eating
,
and
our
not
drinking
,
●hat
is
,
our
fasting
must
be
to
bring
our
bodies
into
the
better
subiection
1.
Cor.
9.
27.
vnto
him
.
The
same
must
be
said
of
all
the
actions
of
our
spirituall
life
,
of
our
hearing
,
reading
,
meditation
▪
preaching
,
or
talking
of
the
word
,
of
our
receiuing
Col.
3.
17.
or
deliuering
the
Sacraments
,
of
our
praying
,
singing
,
admonishing
or
instructing
one
another
,
&c.
all
must
be
done
vnto
God
.
Our
holinesse
therefore
,
both
inward
and
outward
,
in
all
places
,
at
all
times
,
as
well
secretly
as
openly
,
must
be
onely
to
God
,
as
it
is
wholy
from
God
.
Thus
the
whole
sacrifice
of
our selues
shall
be
pleasing
&
well
pleasing
to
God
.
We
are
here
further
to
consider
that
these
words
well
pleasing
to
God
,
are
not
added
as
a
seuerall
adiunct
of
our
sacrifice
,
but
also
as
a
reason
to
moue
vs
to
present
our selues
a
liuing
and
an
holy
sacrifice
vnto
him
.
For
we
ought
to
do
any
thing
whereby
well
to
please
him
.
Children
ought
Col.
3.
20.
to
do
any
thing
whereby
to
please
their
parents
:
so
ought
seruants
to
please
their
masters
.
So
especially
all
good
subiects
to
please
their
Princes
in
all
things
that
possibly
they
2.
Sam
23
16.
17
▪
may
,
euen
to
the
danger
of
life
it selfe
,
as
those
three
Worthi●s
of
Dauid
did
,
that
aduentured
their
liues
to
fetch
water
for
Dauid
from
the
well
of
Bethlehem
.
And
this
subiects
ought
to
do
,
because
Princes
are
called
Gods
,
and
Psal.
82.
1.
6.
are
by
God
himselfe
set
vpon
his
throne
,
and
are
made
Kings
for
the
Lord
their
God
,
not
to
do
whatsoeuer
they
2
▪
Chron
9.
8.
list
,
but
to
execute
iudgement
and
iustice
:
yea
,
not
onely
in
the
former
respects
,
neither
because
the
wrath
of
a
King
Pro.
19
12.
is
as
the
roaring
of
a
Lion
,
but
also
because
his
fauour
is
as
the
raine
vpon
the
grasse
.
And
who
indeed
either
of
feare
of
Princes
wrath
,
or
of
desire
to
be
in
grace
with
them
,
do
not
labour
by
all
mea●es
to
please
them
?
especially
to
recouer
their
fauour
,
hauing
before
done
some
thing
whereby
they
haue
prouoked
their
indignation
against
them
?
Much
more
therefore
ought
we
by
this
reason
to
be
encouraged
to
present
our selues
a
sacrifice
liuing
and
holy
to
God
,
because
such
a
sacrifice
is
well
pleasing
vnto
him
.
Yea
,
the
more
carefull
ought
we
to
be
of
so
doing
,
in
consideration
both
of
our
former
,
and
also
of
our
daily
sinnes
,
whereby
we
iustly
deserue
his
euerlasting
displeasure
.
But
hauing
thus
largely
hitherto
spoken
of
these
words
well
pleasing
to
God
,
both
as
another
seueral
adiunct
of
our
former
sacrifice
,
and
also
as
a
reason
to
moue
vs
the
more
willingly
to
present
the
same
liuing
and
holy
to
God
;
what
is
the
vse
of
all
that
hath
bin
said
hereof
?
That
all
spoken
of
presenting
our selues
a
sacrifice
in
bodie
and
The
vse
of
the
former
doctrine
soule
,
actiue
and
passiue
vnto
God
,
must
be
referred
to
this
end
,
that
therein
we
may
be
well
pleasing
to
God
.
It
is
no
matter
for
pleasing
of
men
,
except
by
pleasing
of
them
we
do
also
please
God
.
If
by
doing
of
that
wherein
we
please
God
,
we
displease
men
,
yea
all
the
men
in
the
world
(
if
that
were
possible
)
that
also
is
no
matter
.
For
if
God
be
Rom.
8.
31.
Ioh.
10.
29.
with
vs
,
what
skilleth
it
who
is
against
vs
?
Is
not
God
stronger
then
all
?
By
the
coniunction
of
this
with
the
former
,
we
are
taught
these
two
points
:
first
,
that
onely
they
that
are
holy
do
well
please
God
:
secondly
,
that
all
that
are
holy
are
well
pleasing
,
acceptable
and
gracious
vnto
God
.
Onely
they
that
are
holy
,
and
all
they
that
are
holy
are
in
Christ
Iesus
,
in
whom
God
is
well
pleased
.
Onely
they
that
are
holy
,
and
all
that
are
holy
haue
faith
,
whereby
the
heart
is
purged
,
Act.
15.
9.
Heb.
11.
6.
and
without
which
no
man
can
please
God
.
When
we
know
our selues
to
be
in
grace
with
God
,
and
to
please
him
,
then
may
we
assure
our selues
that
whatsoeuer
we
performe
vnto
God
,
or
suffer
for
God
,
is
well
pleasing
to
God
.
As
the
sacrifice
of
the
wicked
is
abominable
to
God
;
so
the
sacrifice
of
euery
one
that
is
liuing
and
holy
,
is
well
pleasing
to
God
.
Forasmuch
also
as
before
we
haue
heard
,
how
many
wayes
it
appeareth
that
the
Lords
holies
or
Saints
are
well
pleasing
vnto
him
,
by
their
manifold
priuiledges
and
prerogatiues
whereby
the
Lord
testifieth
the
same
;
how
should
this
prouoke
and
quicken
all
men
,
and
as
it
were
set
their
teeth
on
edge
to
be
of
that
number
.
The
more
bountifull
any
Prince
,
Nobleman
or
other
great
person
is
to
his
seruants
,
the
more
suters
haue
such
by
themselues
or
by
other
to
be
entertained
by
them
:
yea
,
the
more
bountifully
such
persons
reward
such
as
are
sent
with
presents
vnto
them
,
the
more
forward
is
euery
one
to
be
employed
with
such
gifts
vnto
them
.
When
therefore
we
heare
how
well
pleased
God
is
with
such
as
present
themselues
such
a
sacrifice
vnto
him
,
is
it
not
a
wonder
that
any
should
be
backward
in
doing
hereof
?
If
God
also
be
so
well
pleased
with
vs
,
in
whom
notwithstanding
there
remaneth
so
much
corruption
,
and
with
whom
in
many
respects
he
may
be
displeased
;
how
should
this
prouoke
our
loue
vnto
him
?
euen
so
,
that
we
should
thinke
nothing
too
hot
or
to
heauie
for
him
:
yea
,
be
ready
to
runne
through
fire
and
water
whereby
to
performe
any
seruice
vnto
him
.
But
of
this
before
.
Notwithstanding
we
cannot
almost
sufficiently
deplore
and
lament
the
coldnesse
of
men
in
these
times
,
that
require
so
much
zeale
,
so
much
feruencie
.
Men
feare
more
to
speake
a
few
words
,
to
take
a
little
paines
,
to
be
at
charge
in
laying
out
a
little
dirtie
mony
for
Gods
truth
and
seruants
;
yea
,
to
speake
a
word
for
the
one
or
the
other
against
the
Roman
and
other
enemies
of
God
and
of
his
Church
,
then
those
three
Worthies
of
Dauid
before
mentioned
,
were
to
hazard
their
liues
for
a
small
matter
in
Dauids
behalfe
.
Moreouer
,
how
willing
should
this
former
consideration
make
all
men
to
be
,
to
entertaine
such
into
their
familiaritie
,
to
make
them
of
their
dearest
acquaintance
by
mariage
or
otherwise
;
to
haue
them
into
their
families
;
sith
by
one
such
many
contrary
minded
do
fare
so
much
the
better
?
Sith
also
the
Lord
doth
so
take
the
parts
of
such
his
holies
,
that
oftentimes
he
doth
most
seuerely
pursue
many
and
great
ones
that
do
any
of
them
the
least
wrong
;
how
ought
men
to
feare
the
hurting
of
them
in
the
least
measure
?
Euery
man
ought
to
thinke
of
that
of
Hamans
wise
men
▪
and
of
Zer●sh
his
wife
,
If
Mordecai
be
of
the
seed
of
Ester
.
6.
13.
the
Iewes
,
before
whom
thou
hast
begun
to
fall
,
thou
shalt
not
preuaile
against
him
,
but
shalt
surely
fall
before
him
.
Are
not
such
as
giue
themselues
a
sacrifice
to
God
,
liuing
and
holy
,
in
as
good
request
and
reckoning
with
God
,
as
these
Iewes
?
Again
,
the
more
the
Lord
respecteth
them
that
do
thus
well
please
him
,
the
more
by
▪
all
meanes
let
euery
man
labour
to
bring
vp
his
children
to
be
such
as
may
wel
please
him
.
For
this
is
the
greatest
preferment
that
any
man
can
bestow
on
his
children
.
When
notwithstanding
all
that
we
can
do
for
our
children
in
the
former
behalfe
shall
not
preuaile
to
make
them
such
,
but
that
still
they
remaine
rebellious
to
God
;
oh
let
vs
the
more
admire
the
goodnesse
of
God
towards
our selues
,
in
making
vs
such
as
we
are
,
in
entertaining
vs
into
his
seruice
,
and
being
well
pleased
with
vs
.
For
we
and
our
children
are
by
nature
the
same
.
That
a
Prince
entert●ineth
our selues
into
his
seruice
,
and
is
well
pleased
with
whatsoeuer
we
do
,
is
a
great
grace
;
though
for
some
causes
best
knowne
to
himselfe
,
he
vouchsafe
not
the
like
grace
to
our
children
.
But
will
some
man
say
,
How
soone
are
we
thus
to
present
How
soone
we
are
to
giue
our selues
a
sacrifice
to
God
.
our selues
,
soules
and
bodies
a
sacrifice
liuing
,
holy
and
well
pleasing
to
God
?
How
soone
?
Now
,
presently
,
without
d●lay
.
Mora
trahit
periculum
.
Delay
is
dangerous
.
Now
therefore
(
saith
Salomon
)
hearken
vnto
me
,
ô
ye
children
.
Euen
Pro.
8.
32.
now
and
in
your
tender
yeares
,
whiles
ye
are
but
children
.
The
sentences
to
rouse
vp
the
sluggard
from
▪
his
sluggishnesse
,
are
not
to
be
vnderstood
of
the
bodily
sluggard
,
Pro.
6.
6.
&c.
24.
23.
but
of
the
spirituall
,
euen
of
him
that
is
negligent
,
sluggish
and
lazie
concerning
the
life
to
come
.
But
doest
thou
aske
how
soone
thou
must
thus
sacrifice
thy selfe
vnto
Psal.
957.
8.
Heb.
3.
7.
13.
a●d
.
4.
7.
God
?
Then
remember
what
another
Prophet
saith
:
To
day
if
ye
will
heare
his
voice
,
hearden
not
your
hearts
.
Without
hearing
his
voice
(
as
afterward
we
shall
heare
)
we
cannot
so
sacrifice
our selues
,
as
before
we
haue
heard
.
The
word
is
the
knife
,
whereby
we
are
to
prepare
the
sacrifice
;
and
therefore
the
hearing
thereof
is
not
to
be
neglected
or
deferred
.
Againe
,
hast
thou
forgotten
one
of
Salomons
last
precepts
,
Remember
,
and
Remember
now
thy
Creator
in
the
Eccles.
12.
1.
dayes
of
thy
youth
:
that
is
,
not
onely
whiles
thou
art
yong
,
but
in
the
very
prime
and
beginning
of
thy
youth
?
Must
we
not
all
walke
while
we
haue
the
light
,
lest
darknesse
come
Ioh.
12.
35.
vpon
vs
?
If
darknesse
come
vpon
vs
,
how
shall
we
see
to
prepare
ourselues
such
a
sacrifice
?
Our
yong
age
,
after
infancie
and
childhood
,
for
freshnesse
of
wit
and
strength
of
bodie
,
is
our
best
age
:
therefore
most
worthy
to
be
sacrificed
to
him
that
is
the
best
.
What
impietie
and
sacriledge
is
it
for
vs
to
detaine
this
from
him
,
and
to
reserue
the
worst
for
him
?
In
the
time
of
the
Law
,
nothing
blind
,
lame
,
crooked
,
&c.
was
to
be
sacrificed
to
God
,
as
before
hath
bin
shewed
;
shall
we
not
then
present
our selues
to
God
,
till
we
be
such
?
Alas
,
then
we
are
vnfit
for
any
seruice
to
our
Prince
.
And
if
in
our
youth
we
should
refuse
to
serue
our
Prince
,
and
offer
our selues
when
we
are
old
,
lame
,
blind
,
&c.
would
he
be
pleased
with
vs
,
or
accept
our
Mala.
1.
8
▪
persons
?
But
O
foole
,
what
knowest
thou
whether
thou
shalt
liue
to
be
old
?
Art
thou
surer
of
thy
life
till
old
age
,
then
that
foole
in
the
Gospell
,
to
whom
it
was
said
,
Thou
foole
,
Luk.
12.
20.
this
night
shall
thy
life
be
required
of
thee
?
How
knowest
thou
also
whether
thou
shalt
be
more
willing
in
thy
old
age
then
in
youth
to
sacrifice
thy selfe
vnto
God
?
Or
that
he
will
then
accept
of
thee
and
thy
sacrifice
,
that
wouldst
not
present
it
before
.
The
older
the
worse
.
As
wit
groweth
duller
,
so
wit
also
becometh
more
stout
and
obstinate
.
Age
doth
callum
obducere
,
and
maketh
men
the
more
hard
hearted
against
God
,
and
the
further
from
God
,
rather
then
the
fitter
for
God
,
or
the
neerer
to
God
.
It
is
not
in
our
power
to
sacrifice
our selues
to
God
when
we
please
,
but
it
is
the
worke
of
Gods
grace
in
vs
.
Those
mercies
of
God
prefixed
to
this
exhortation
,
must
first
in
par●
be
conferred
vpon
vs
,
before
we
can
so
sacrifice
our selues
as
here
we
are
exhorted
.
Forget
not
Nabal
.
Are
there
not
1.
Sam.
25.
37.
many
in
these
dayes
that
die
like
stones
,
without
sense
and
feeling
or
care
of
any
goodnesse
?
yea
▪
that
are
taken
napping
in
their
sinnes
wherein
they
had
liued
,
in
their
filthinesse
,
in
their
drunkennesse
,
in
their
worldlinesse
,
in
their
swearing
,
cursing
,
banning
,
as
the
poore
children
before
2.
Kin.
2.
24.
shewed
to
be
deuoured
by
Beares
euen
in
their
mocking
of
Elisha
?
Yea
,
how
many
die
worse
then
they
liued
;
and
do
die
raging
and
rauing
,
and
starke
mad
?
And
why
should
any
make
question
of
the
time
when
so
to
present
himselfe
vnto
God
?
Besides
the
premises
,
do
not
many
die
suddenly
of
apoplexies
,
dead
palsies
,
and
otherwise
,
they
know
not
whereof
?
Are
not
many
slaine
,
either
wilfully
or
vnawares
?
Are
not
some
so
distempered
in
their
braines
,
euen
in
a
moment
,
that
they
haue
no
power
to
dispose
of
their
outward
state
according
to
their
former
purpose
?
I
haue
heard
of
some
great
persons
,
that
hauing
no
heires
of
their
owne
bodie
,
haue
in
their
health
often
protested
that
their
next
heires
otherwise
should
neuer
haue
foote
of
their
land
,
or
penyworth
of
their
other
goods
:
who
notwithstanding
being
at
last
visited
with
sicknesse
,
and
very
long
sicknesse
,
and
during
their
said
sicknesse
often
perswaded
to
make
a
Will
,
could
neuer
be
drawne
thereunto
;
but
not
dreaming
of
death
,
haue
in
the
end
left
all
that
they
had
,
both
lands
and
goods
,
worth
many
thousands
,
to
them
against
whom
before
they
had
most
protested
.
Alas
also
,
how
many
are
there
,
that
hauing
before
neglected
the
sacrificing
of
themselues
vnto
God
,
at
their
end
cannot
endure
any
motion
thereunto
?
yea
,
that
haue
nothing
but
worldly
matters
in
their
minds
and
in
their
mouthes
.
Oh
therefore
let
all
men
sacrifice
themselues
to
God
betimes
.
Let
yong
men
remember
the
commendations
of
Timothy
for
hauing
learned
the
holy
Scriptures
from
his
2.
Tim.
3.
15.
childhood
.
Let
Princes
▪
and
Noblemen
remember
the
example
of
Iosiah
in
former
time
,
who
in
the
eight
yeare
of
2.
Kin.
22.
1.
2.
Chron.
34.
1.
2.
3.
his
reigne
(
being
then
but
sixteene
yeares
old
)
began
to
seeke
after
the
God
of
Dauid
his
father
:
and
in
these
last
times
of
our
most
noble
and
renowned
King
Edward
the
sixt
,
who
being
but
nine
yeares
old
when
hee
beganne
to
reigne
,
and
dying
in
the
sixteenth
yeare
of
his
age
,
made
so
gracious
and
admirable
a
reformation
of
religion
in
the
chiefe
substance
thereof
,
as
for
the
which
till
this
day
we
haue
all
cause
to
blesse
God
.
Let
these
examples
prouoke
all
,
both
great
and
small
,
to
consecrate
themselues
betimes
to
God
,
who
hath
most
right
vnto
them
.
We
may
deferre
the
time
too
long
,
we
can
neuer
begin
too
soone
.
The
sooner
we
thus
doe
sacrifice
our selues
to
God
,
to
liue
an
holy
and
well
pleasing
a
life
vnto
him
,
the
greater
shall
our
comfort
be
in
our
age
,
the
more
peace
in
our
end
.
But
beginning
,
let
vs
remember
that
stedfastnesse
,
constancie
and
perseuerance
vnto
the
end
before
spoken
of
.
Let
vs
beware
we
iustifie
not
the
old
diuellish
prouerbe
,
A
yong
Saint
and
an
old
Diuel
.
But
of
the
danger
hereof
,
enough
hath
bin
said
in
the
adiunct
liuing
.
The
greater
that
any
is
,
the
sooner
let
them
begin
thus
to
sacrifice
himselfe
to
God
the
greatest
of
all
,
and
from
whom
he
hath
had
all
his
greatnesse
.
Let
such
a
one
I
say
begin
the
sooner
,
that
by
his
beginning
he
may
prouoke
other
to
do
the
like
.
Let
him
also
the
more
take
heed
of
falling
.
The
higher
the
place
is
from
which
any
falleth
;
the
greater
and
heauier
the
person
is
that
falleth
,
the
more
dangerous
is
the
fall
of
such
an
one
.
One
knot
yet
remaineth
to
be
vntyed
,
concerning
free-will
,
gathered
by
the
Papists
from
all
the
former
exhortation
.
They
gather
the
like
from
other
the
like
exhortations
,
to
purge
our selues
▪
from
all
filthinesse
of
the
flesh
and
No
free
will
to
be
gethered
from
this
or
any
other
exhortation
.
of
the
spirit
,
to
repent
of
our
sinnes
,
&c.
For
,
say
they
,
if
man
haue
not
free
will
and
power
to
do
these
things
,
why
are
they
exhorted
vnto
them
?
To
this
I
answer
,
that
there
are
two
sorts
of
men
,
one
meerly
naturall
,
another
regenerated
,
yea
perfectly
here
regenerated
;
as
the
weakest
new
borne
children
are
as
perfectly
bone
as
the
strongest
,
yea
as
the
stoutest
and
lustiest
men
.
For
being
once
out
of
the
wombe
,
they
are
fully
borne
:
they
haue
all
the
parts
and
memb●rs
of
the
bodie
that
euer
they
shall
haue
.
The
like
is
to
be
said
of
all
the
powers
and
faculties
of
the
soule
,
though
so
opprest
by
the
infirmitie
of
the
bodie
,
that
they
cannot
shew
themselues
,
as
afterward
in
better
strength
of
the
bodie
they
do
.
As
it
is
in
the
naturall
birth
of
man
,
so
also
is
it
in
his
supernaturall
and
spirituall
birth
.
They
that
are
regenerated
,
are
fully
regenerated
.
As
the
naturall
childe
notwithstanding
once
borne
,
groweth
in
stature
,
naturall
knowledge
,
strength
,
&c.
so
doth
the
new
borne
spiritually
,
grow
in
heauenly
knowledge
,
sauing
grace
&
godlinesse
,
yet
according
to
the
measure
of
grace
.
And
therefore
as
some
touching
their
naturall
growth
remaine
Ephes.
4.
7.
still
dwarfes
and
weaklings
,
though
brought
vp
and
fed
in
the
same
maner
,
and
are
outgrowne
by
them
that
are
their
yongers
by
many
yeares
:
so
is
it
in
our
regeneration
;
some
are
outgrowne
in
all
grace
and
knowledge
of
our
Lord
Iesus
Christ
,
by
other
,
long
after
them
new
borne
.
Regeneration
is
our
new
birth
:
Sanctification
is
our
Christian
stature
.
The
former
(
as
I
said
)
is
perfect
:
the
other
imperfect
,
dayly
increasing
,
or
to
be
increased
.
Now
touching
meere
naturall
men
,
not
conuerted
,
not
new
borne
,
they
are
not
half
dead
,
as
he
that
fell
into
the
hands
Luk.
10.
30.
Ephes.
2.
1.
chap.
4.
18.
of
theeues
betwixt
Ierusalem
and
Iericho
,
but
they
are
altogether
dead
in
trespasses
and
sinnes
,
&c.
and
vtterly
alienated
from
the
life
of
God
.
Otherwise
,
who
can
make
good
the
word
of
God
to
Adam
,
In
the
day
wherein
thou
●atest
of
Gen.
2.
17.
the
tree
(
before
forbidden
)
thou
shalt
surely
die
?
Touching
this
and
diuers
other
the
like
exhortations
;
they
are
not
made
to
them
that
were
meere
naturall
men
;
but
to
them
that
were
new
borne
,
and
in
part
also
sanctified
,
as
whom
he
exhorteth
as
brethren
by
the
mercies
of
God
to
present
themselues
a
sacrifice
,
&c.
And
yet
neither
of
both
those
two
sorts
haue
free
will
or
power
to
do
that
that
the
Apostle
here
exhorteth
vnto
.
The
former
hau●
no
more
power
then
starke
dead
men
haue
to
walk
,
eate
,
drinke
,
&c.
Neither
haue
the
second
,
but
by
a
new
supply
of
grace
.
For
he
that
hath
begun
a
good
worke
,
must
and
will
Phil.
1.
6.
Phil
▪
2.
15.
1.
The●
.
5
23.
performe
and
finish
it
.
And
,
it
is
God
that
worketh
in
vs
the
will
and
the
worke
,
of
his
good
pleasure
▪
And
the
God
of
peace
sanctifieth
vs
throughout
.
The
increase
of
knowledge
,
iudgment
,
faith
and
loue
,
and
of
all
goodnesse
,
is
as
well
the
worke
of
God
,
as
the
beginning
of
grace
.
Zanchius
saith
well
,
Liberum
est
quod
est
liberum
à
malo
,
non
quod
ad
malum
:
Zanch
de
op●ri●us
Dei
l●b.
30.
cap.
12
pag.
169
▪
A●●quarto
.
That
is
free
,
that
is
free
from
euill
,
not
that
is
free
vnto
euil
.
Adam
had
posse
non
peccare
,
he
had
not
non
posse
peccare
,
he
had
power
not
to
sin
;
he
had
not
such
power
as
not
to
be
able
to
sinne
,
that
is
,
he
had
no
such
power
as
that
he
could
not
haue
sinned
.
If
he
had
had
such
power
,
as
that
he
could
not
haue
sinned
,
then
he
should
not
haue
fallen
at
all
.
That
he
sinned
,
was
not
of
any
power
to
sinne
in
himselfe
,
but
rather
by
the
power
of
Satan
,
who
by
iniection
of
his
fiery
darts
,
so
weakned
the
power
wherein
God
had
created
him
,
that
he
fell
.
Neither
at
this
day
doth
any
man
commit
murder
or
any
other
the
like
sin
,
of
any
power
that
he
hath
so
to
do
,
but
of
the
power
of
Satan
,
so
weakning
such
sinners
in
Adam
at
the
first
,
that
they
haue
no
power
to
resist
the
tentations
of
Satan
vnto
any
sinne
.
There
is
also
a
difference
inter
potentiam
&
potestatem
;
it
can
hardly
be
exprest
in
fit
English
words
,
except
we
call
the
one
abilitie
,
the
other
a
facultie
.
Touching
the
act
and
doing
of
a
thing
,
there
may
be
strength
to
do
it
;
but
there
is
no
power
,
that
is
,
no
authoritie
,
touching
the
qualitie
of
the
act
▪
as
it
is
a
sinne
.
Potentia
is
of
nature
,
and
as
well
in
beasts
as
in
men
:
but
potestas
is
a
lawfull
power
and
authoritie
from
an
higher
,
communicated
to
an
inferiour
,
subiect
to
the
higher
power
,
and
at
command
thereof
.
So
Adam
may
be
said
to
haue
had
a
kind
of
potentia
to
eate
of
the
forbidden
fruite
,
the
same
being
a
thing
of
no
more
difficultie
or
hardnesse
then
to
eate
of
the
other
trees
:
but
he
had
not
potestatem
,
that
is
,
any
lawfull
power
or
authoritie
so
to
do
,
because
God
had
forbidden
and
restrained
him
,
to
whom
he
was
onely
subiect
.
Pilat
indeed
in
his
pride
said
to
our
Sauiour
,
that
he
had
power
to
crucifie
him
,
and
power
to
release
him
,
meaning
from
Caesar
:
and
so
the
wicked
in
pride
of
their
hearts
may
say
,
they
haue
power
to
do
this
and
that
,
in
respect
of
their
inferiours
,
or
because
perhaps
some
higher
power
in
earth
hath
giuen
them
leaue
and
libertie
to
doe
what
themselues
thinke
good
,
and
for
doing
whereof
they
haue
a
bodily
strength
,
to
kill
and
slay
,
to
commit
adultery
vpon
adultery
,
and
to
defile
so
many
women
in
one
night
(
as
some
foule
&
filthy
mouthed
beasts
rather
then
men
,
do
sometime
vaunt
and
boast
.
)
Yea
,
from
men
also
they
may
haue
power
and
commission
to
persecute
the
Saints
(
as
Paul
had
from
the
high
Priests
to
persecute
all
whom
Act.
9.
2.
chap.
22.
4.
he
could
find
professing
Christ
,
)
but
there
is
no
lawfull
power
but
of
God
.
The
wicked
commit
their
wickednesses
willingly
and
with
delight
;
but
therein
their
will
is
not
free
,
but
bound
vnto
Satan
,
and
to
the
sinnes
which
Ioh.
8.
34.
Rom.
6.
16.
2.
Pet.
2.
19.
they
commit
:
yea
,
so
much
more
are
they
so
in
bondage
,
by
how
much
the
more
willingly
and
with
delight
they
commit
such
things
.
Notwithstanding
as
freedome
is
opposed
to
coaction
and
constraint
,
so
they
may
be
said
to
do
all
their
euill
freely
,
because
no
man
sinneth
by
constraint
and
against
his
will
,
but
euery
man
willingly
.
It
were
no
sinne
,
if
it
were
not
willing
.
Neither
can
the
will
be
constrained
.
Will
constrained
,
is
no
will
.
There
can
be
no
two
things
more
contrary
then
will
and
constraint
.
Will
is
within
a
man
;
constraint
is
without
.
To
proceed
yet
a
little
further
;
men
now
haue
potestatem
,
that
is
,
leaue
and
libertie
to
refraine
from
euill
and
to
do
good
;
yea
,
God
hauing
commanded
them
so
to
do
,
necessitie
lieth
vpon
them
of
so
doing
:
so
that
they
may
not
onely
so
do
,
but
they
must
so
do
.
But
they
haue
neither
will
nor
power
to
do
the
one
or
the
other
of
them
,
but
both
these
must
come
from
God
.
We
cannot
of
our
2.
Cor.
3.
5.
selues
thinke
any
thing
that
is
good
;
our
sufficiencie
is
of
God
.
Euery
imagination
of
the
heart
of
man
,
is
onely
euill
continually
.
Gen.
6.
3.
Yea
,
naturally
we
vnderstand
nothing
of
the
will
of
1.
Cor.
2.
10.
11.
12.
13.
14.
Mat.
16.
17.
God
,
but
onely
by
reuelation
of
God
himselfe
,
by
his
Spirit
.
Flesh
and
blood
reuealeth
not
Christ
vnto
vs
,
but
the
Father
which
is
in
heauen
.
It
being
so
with
our
thoughts
and
vnderstanding
,
it
cannot
be
otherwise
with
vs
touching
the
will
and
the
worke
of
any
good
.
Therefore
it
is
said
,
Phil.
2.
13.
1.
Cor.
12.
3.
that
it
is
God
that
worketh
in
vs
both
to
will
and
to
do
,
and
that
of
his
good
pleasure
.
Yea
,
No
man
can
so
much
as
say
,
that
Iesus
is
the
Lord
,
but
by
the
holy
Ghost
.
Therefore
the
Prophet
Psal.
51.
15.
prayed
the
Lord
to
open
▪
his
lips
,
that
his
mouth
might
shew
forth
his
praise
.
But
to
returne
to
the
obiection
,
and
to
vntie
the
former
ob
.
knot
;
why
then
are
we
commanded
or
exhorted
to
do
any
thing
▪
if
we
haue
neither
power
nor
will
to
do
any
thing
commanded
vs
,
or
whereto
we
are
exhorted
?
Here●o
An.
I
answer
by
the
like
question
;
why
said
our
Sauiour
to
Iairus
his
daughter
that
was
starke
dead
,
Damosell
,
I
say
Mark
.
5.
41.
vnto
thee
,
arise
?
There
was
no
power
at
all
in
the
Damosel
either
to
arise
or
to
heare
our
Sauiour
so
speaking
.
For
she
was
knowne
to
be
dead
;
that
when
our
Sauiour
said
,
in
respect
of
the
nature
of
death
,
which
the
last
resurrection
considered
,
is
but
a
sleepe
,
and
in
respect
of
his
purpose
for
raising
her
presently
from
death
to
life
;
when
(
I
say
)
our
Sauiour
in
these
respects
said
,
She
is
not
dead
but
sleepeth
;
all
the
companie
laughed
him
to
scorne
.
Lazarus
also
was
dead
,
yea
buried
;
yea
,
he
had
bin
dead
foure
dayes
;
so
that
Martha
obiected
the
same
,
as
thinking
perhaps
that
our
Sauiour
had
not
knowne
it
,
and
therefore
tooke
more
in
hand
then
he
could
do
;
Lazarus
(
I
say
)
was
so
dead
▪
hauing
bin
dead
so
long
,
&
also
buried
,
with
a
tombston●
laid
vpon
him
,
that
he
could
not
stirre
either
hand
or
foote
:
may
it
not
therefore
be
as
well
asked
,
as
the
former
question
was
moued
,
why
our
Sauiour
said
vnto
him
,
Lazarus
,
come
forth
?
The
answer
to
these
questions
is
a
full
answer
to
the
former
obiection
.
For
though
neither
Iairus
his
daughter
▪
nor
Lazarus
,
being
both
dead
,
had
power
to
do
that
that
Christ
bad
them
to
do
;
yet
Christs
command
was
the
meanes
whereby
they
receiued
life
and
power
to
Rise
and
Come
forth
.
And
though
our
Sauiour
could
haue
raised
them
both
by
his
secret
power
,
yet
he
spake
vnto
them
so
to
do
,
thereby
to
teach
vs
,
his
word
to
be
the
meanes
of
raising
men
from
the
death
of
sinne
to
the
life
of
righteousnesse
,
and
to
enable
vs
to
do
that
that
he
commandeth
vs
to
do
,
being
of
our selues
altogether
vnable
.
Yea
,
but
it
is
expresly
said
,
that
euery
one
that
hath
the
hope
to
1.
Ioh
3.
3.
be
like
to
Christ
,
purgeth
himselfe
as
he
is
pure
.
What
of
this
?
The
Apostle
in
this
place
speaketh
not
of
meere
naturall
men
,
but
of
such
as
in
whom
the
Lord
had
alreadie
wrought
grace
,
and
euen
that
hope
before
spoken
of
,
of
being
like
vnto
Christ
:
such
are
more
then
meere
naturall
men
.
Secondly
,
the
Apostle
saith
,
purgeth
himselfe
,
not
other
men
;
to
correct
the
curiositie
of
some
,
that
call
for
reformation
of
other
,
neglecting
their
owne
;
whereas
both
must
concur
.
Thirdly
,
this
phrase
purgeth
himself
▪
signifieth
to
vse
the
meanes
whereby
he
may
be
purged
.
As
Iob
is
said
to
sanctifie
his
children
,
because
he
rose
vp
early
in
the
Iob.
1.
5.
morning
,
and
offered
burnt
offerings
according
to
their
number
.
For
this
was
a
principall
meanes
whereby
they
might
be
sanctified
,
for
the
obtaining
of
pardon
of
whatsoeuer
sinne
they
had
committed
in
their
mutuall
feasting
,
because
it
is
hard
to
feast
without
sinne
;
also
,
that
pardon
thereof
obtained
,
they
might
haue
more
grace
of
sanctification
afterward
.
He
that
vseth
not
the
meanes
whereby
he
may
be
purged
and
sanctified
,
bewrayeth
that
whatsoeuer
he
boasteth
of
his
hope
in
Christ
,
of
being
like
to
Christ
at
his
appearing
,
hath
indeed
no
such
hope
at
all
.
Now
to
conclude
,
the
answer
to
this
obiection
,
such
exhortations
as
this
is
and
other
,
are
the
meanes
both
to
giue
life
to
them
that
are
dead
in
their
sinnes
,
and
also
to
preserue
life
where
by
such
exhortations
it
was
before
begun
:
yea
also
by
the
same
to
discouer
their
corruptions
remaining
,
and
to
quicken
them
to
labour
for
more
grace
for
reformation
of
them
.
Thus
much
touching
the
former
obiection
for
free-will
from
the
former
exhortation
.
And
this
also
shall
suffice
for
the
three
former
adiuncts
of
this
sacrifice
,
liuing
,
holy
▪
well
pleasing
.
CHAP.
X.
Of
the
last
argument
for
confirmation
of
the
former
argument
,
contained
in
the
last
words
of
the
first
verse
.
NOw
followeth
the
last
words
of
this
first
verse
,
and
the
fourth
argument
for
enforcing
the
former
whole
exhortation
of
presenting
our
bodies
a
sacrifice
liuing
,
holy
and
well
pleasing
to
God
.
This
argument
is
in
the
words
commonly
translated
and
read
,
your
reasonable
seruing
or
seruice
.
Neither
are
these
words
onely
a
confirmation
of
the
foresaid
exhortation
,
but
also
an
amplification
of
the
former
three
adiuncts
of
the
sacrifice
to
be
presented
▪
liuing
,
holy
,
well
pleasing
.
And
this
amplification
is
from
the
meanes
,
whereby
the
said
sacrifice
may
be
made
so
liuing
,
holy
,
well
pleasing
,
as
we
shall
see
after
the
meaning
of
the
said
words
opened
.
Touching
the
words
themselues
,
the
common
interpretation
and
reading
of
them
hath
seemed
not
onely
hard
,
but
somewhat
strange
also
vnto
me
,
namely
,
that
it
should
be
translated
reasonable
.
For
I
could
neuer
see
any
sufficient
reason
for
the
said
interpretation
.
The
word
indeed
from
whence
it
is
deuided
signifieth
reason
,
at
least
in
other
writers
;
but
it
can
hardly
be
shewed
so
to
signifie
in
the
new
Testament
.
The
compound
thereof
with
a
priuatiue
particle
signifieth
vnreasonable
,
as
beasts
are
,
and
so
vsed
by
Peter
and
Iude
:
yet
the
simple
word
I
do
not
remember
2.
Pet.
●
.
12.
Iude.
10.
in
Scripture
to
signifie
reason
:
yea
,
and
in
the
places
of
Peter
and
Iude
before
alledged
,
the
compound
may
as
well
be
translated
speechlesse
as
vnreasonable
:
according
to
the
common
signification
of
the
simple
word
,
which
signifieth
the
word
,
and
so
it
is
commonly
vsed
,
as
when
it
is
said
,
Let
him
that
is
taught
in
the
word
,
&c.
Let
Gal.
6.
6.
Col.
3.
16.
2.
Tim.
4
2.
2.
Pet.
1.
19.
the
word
of
Christ
dwell
in
you
,
&c.
Preach
the
word
,
&c.
We
haue
a
most
sure
word
of
prophecie
,
&c.
and
in
diuers
other
places
,
needlesse
to
be
alledged
.
The
reason
of
the
common
translation
of
this
word
,
hath
bin
from
the
opposition
of
this
sacrifice
of
our selues
to
the
sacrifices
of
the
Law
,
all
offered
of
vnreasonable
creatures
:
but
the
word
your
seruice
here
interposed
,
maketh
this
reason
of
no
great
force
.
Other
say
,
that
this
our
sacrifice
is
called
reasonable
,
by
opposition
likewise
to
the
former
old
sacrifices
,
but
in
another
respect
,
namely
,
because
there
could
be
no
reason
giuen
of
the
former
old
sacrifices
,
why
the
Lord
required
so
many
beasts
to
be
sacrificed
,
but
there
may
be
and
is
great
reason
of
sacrificing
our selues
.
But
this
reason
is
vnreasonable
,
and
contrary
to
all
truth
.
For
who
is
so
simple
,
as
not
to
know
,
the
former
sacrifices
to
haue
bin
commanded
to
foresignifie
and
foreshew
the
death
of
Christ
:
as
also
to
teach
,
that
we
had
deserued
to
die
.
Are
these
no
reasons
?
Chrysostome
commeth
nearest
to
the
truth
,
and
to
that
that
I
intend
,
though
he
do
not
so
fully
lay
it
open
,
as
were
to
be
wished
he
had
done
.
These
are
his
words
,
Rationalis
cultus
,
est
spiritualis
seruitus
;
ratio
viuendi
iuxta
Christi
instituta
:
Our
reasonable
worship
,
is
our
spirituall
seruice
;
the
maner
of
liuing
according
to
Christs
institutions
.
If
he
had
spoken
more
plainly
,
it
had
bin
well
.
For
I
thinke
the
Apostles
meaning
by
the
words
translated
your
reasonable
seruice
,
to
be
▪
that
so
to
present
our selues
a
sacrifice
liuing
,
holy
and
well
pleasing
to
God
▪
is
that
seruice
that
God
or
Christ
requireth
in
his
word
.
Of
this
interpretation
I
am
the
more
fully
perswaded
,
because
the
very
like
words
are
so
interpreted
by
all
other
,
and
cannot
be
interpreted
1.
Pet.
2.
2.
otherwise
;
As
new
borne
babes
desire
the
sincere
milke
of
the
word
.
In
this
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
commonly
translated
,
not
the
reasonable
milke
,
but
the
milke
according
to
the
word
,
or
the
milke
of
the
word
.
The
adiectiue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
no
where
else
in
all
the
new
Testament
,
but
onely
in
these
two
places
:
in
this
to
the
Romanes
,
in
that
of
Peter
All
interpreters
wha●soeuer
English
that
I
know
,
do
interprete
this
of
Peter
,
the
milke
of
the
word
.
Why
therefore
should
this
place
to
the
Romanes
be
translated
either
in
Latin
rationalem
cultum
,
or
in
English
your
reasonable
seruice
,
and
not
rather
the
seruice
of
the
word
?
And
this
interpretation
of
mine
accordeth
with
that
(
as
I
said
)
of
Chrysostome
,
iuxta
Christi
instituta
,
according
to
the
institutions
of
Christ
.
For
according
to
Christs
institutions
,
and
according
to
the
word
,
is
all
one
.
By
this
my
interpretation
,
notwithstanding
different
from
the
former
,
I
do
not
altogether
infringe
or
controll
the
common
translation
,
your
reasonable
seruice
;
especially
if
we
vnderstand
the
word
reasonable
as
oftentimes
it
is
taken
in
our
English
tongue
for
that
that
is
iust
and
equall
.
For
such
things
we
say
are
reasonable
.
Thus
my
interpretation
of
these
words
your
seruice
of
the
word
,
is
nothing
different
from
the
former
,
your
reasonable
seruice
.
For
as
it
is
reasonable
that
subiects
should
obey
their
Soueraignes
,
and
children
their
parents
,
and
seruants
their
masters
,
according
to
the
lawes
,
orders
and
directions
of
such
Soueraignes
,
parents
and
masters
,
and
not
of
other
:
so
and
much
more
it
standeth
with
all
reason
,
that
all
men
,
of
what
ranke
and
degree
soeuer
,
should
serue
the
Lord
according
to
this
owne
word
,
or
,
according
to
Chrysostomes
owne
word
,
according
to
the
institutions
of
Christ
from
God
giuen
vnto
vs
;
and
not
according
to
mens
owne
deuices
,
or
to
the
doctrines
and
traditions
of
any
other
.
Thus
hauing
interpreted
the
words
,
and
proued
my
interpretation
by
the
signification
of
the
adiectiue
here
vsed
,
and
by
the
like
place
of
Peter
▪
where
the
same
adiectiue
is
vsed
,
and
by
all
men
so
interpreted
as
I
haue
interpreted
here
;
let
vs
a
little
more
amply
speake
of
the
matter
it selfe
,
both
as
it
is
the
confirmation
of
the
former
maine
exhortation
,
and
as
also
this
fourth
adiunct
your
seruice
of
the
word
is
the
meanes
whereby
our
said
sacrifice
of
our selues
is
made
liuing
,
holy
,
and
well
pleasing
to
God
.
Touching
the
first
,
the
whole
argument
is
this
:
That
seruice
that
God
hath
required
in
his
word
,
is
to
be
performed
vnto
him
:
But
God
requireth
in
his
word
this
seruice
,
that
we
should
present
our selues
a
sacrifice
liuing
,
holy
and
well
pleasing
vnto
him
:
Therefore
this
sacrifice
is
to
be
presented
vnto
him
.
If
any
man
shall
think
these
words
to
be
rather
a
confirmation
of
the
last
former
adiunct
of
this
sacrifice
,
well
pleasing
to
God
,
it
commeth
to
the
same
passe
.
For
the
confirmation
of
this
one
branch
of
the
exhortation
,
is
the
confirmation
of
all
.
The
proposition
or
first
part
of
this
argument
,
viz.
that
that
seruice
that
God
requireth
in
his
word
,
is
to
be
performed
vnto
him
,
or
is
well
pleasing
vnto
him
.
This
(
I
say
)
is
so
euident
,
that
it
needeth
no
further
proofe
or
speech
,
but
onely
this
,
that
whatsoeuer
is
contrary
to
the
word
,
or
more
then
the
word
requireth
,
in
matter
or
in
maner
,
is
abominable
to
the
Lord
,
and
reiected
by
the
Lord
,
with
this
deniall
thereof
,
Who
required
this
at
your
hands
?
And
Isay
.
●
.
12.
Isay
.
29.
13.
againe
;
Forasmuch
as
this
people
draweth
neare
vnto
me
with
their
mouth
,
&c.
and
their
feare
toward
me
is
taught
by
the
precept
of
men
,
therefore
behold
I
will
do
a
maruellous
worke
amongst
this
people
,
&c.
On
the
contrary
therefore
,
whatsoeuer
seruice
is
according
or
agreeable
vnto
the
word
,
or
commanded
in
the
word
,
that
is
to
be
performed
to
God
,
that
is
well
pleasing
vnto
him
.
Moreouer
,
the
former
proposition
is
manifest
by
the
perfection
of
the
word
,
to
conuert
the
soule
,
to
giue
wisdome
Psal.
19.
7.
8.
to
the
simple
,
to
reioyce
the
heart
,
and
to
enlighten
the
eyes
.
Yea
,
this
perfection
is
further
manifest
by
the
commendation
of
the
word
by
Paul
,
to
make
the
man
of
God
perfect
,
2.
Tim.
3.
17.
and
throughly
furnished
vnto
euery
good
worke
.
For
what
meaneth
the
Apostle
by
the
man
of
God
?
The
Minister
of
the
word
,
often
else
where
so
called
,
because
he
is
employed
by
God
in
his
speciall
seruice
,
and
the
greatest
worke
of
all
other
,
the
saluation
of
mens
soules
,
the
perfecting
Ephes.
4.
12.
of
the
Saints
,
the
reedifying
of
the
bodie
of
Christ
.
God
hath
also
commended
the
perfection
of
the
word
Deut
4.
2
▪
12
▪
13
Pro.
30.
6.
Reu.
22.
19.
by
forbidding
any
thing
to
be
added
thereunto
,
or
detracted
from
it
.
And
indeed
,
is
it
not
as
much
a
life
is
worth
,
for
any
man
employed
by
any
Prince
either
in
ambassage
or
in
any
other
commission
of
great
moment
,
either
to
go
beyond
his
commission
,
or
not
to
go
so
farre
as
thereby
he
is
enioyned
?
Such
dealing
is
no
better
then
treason
.
What
then
is
to
be
said
of
like
dealing
with
God
in
his
word
?
Did
Balaam
say
,
If
Balack
would
giue
me
his
house
full
Numb.
22.
18.
&
.
24
▪
13.
of
siluer
and
gold
▪
I
cannot
go
beyond
the
word
of
the
Lord
to
do
lesse
or
more
?
Did
this
sorcerer
(
I
say
)
whose
teeth
watered
and
fingers
itched
after
Balacks
siluer
and
gold
,
so
speake
,
and
shall
not
all
Christians
speake
the
same
,
and
acknowledge
the
word
so
perfect
in
euery
respect
,
that
nothing
is
to
be
done
,
lesse
or
more
then
the
word
warranteth
?
This
word
especially
being
now
euery
way
so
perfect
as
it
is
,
and
as
we
shall
againe
in
this
treatise
haue
occasion
to
shew
it
to
be
?
Is
it
not
further
said
,
that
these
Ioh.
20.
31.
things
are
written
to
make
vs
beleeue
that
Iesus
Christ
is
the
Sonne
of
God
,
and
that
beleeuing
we
might
haue
life
through
his
name
?
If
by
those
things
that
are
written
we
may
haue
faith
whereby
to
haue
eternall
life
,
what
would
we
more
?
or
what
need
we
more
?
Many
things
were
spoken
and
done
,
the
which
particularly
are
not
written
:
yet
this
is
enough
,
that
those
things
that
are
written
,
are
sufficient
for
faith
and
eternall
life
.
To
charge
the
written
word
with
want
of
any
thing
necessarie
to
saluation
,
either
to
be
beleeued
or
to
be
obeyed
by
any
particular
persons
or
by
whole
Churches
,
is
to
charge
God
either
with
insufficiencie
and
inabilitie
to
inspire
the
writers
of
the
word
withall
,
or
with
want
of
will
so
to
do
;
or
at
least
to
impute
vnfaithfulnesse
and
negligence
vnto
the
said
writers
.
Either
of
the
two
former
is
blasphemous
.
For
no
insufficiencie
can
be
layed
Rom.
16.
27.
vpon
God
,
because
he
is
most
wise
and
onely
wise
;
yea
,
he
1.
Tim.
1.
17.
Iude.
25.
is
so
wise
that
he
hath
confounded
and
daily
doth
consound
the
wisedome
of
the
wise
,
and
bringeth
to
nothing
the
vnderstanding
1.
Cor.
1.
19.
20.
of
the
prudent
,
and
maketh
foolish
the
wisedome
of
the
world
.
Euen
the
foolishnesse
of
God
is
wiser
then
men
,
&c.
ver.
25.
Yea
,
such
is
the
wisedome
of
God
in
his
word
,
that
as
the
Apostle
accounteth
them
fooles
that
do
not
vnderstand
Ephes.
1.
17.
it
▪
so
the
Prophet
denieth
them
that
were
accounted
the
great
wise
men
of
Iuda
,
to
haue
any
wisedome
in
them
,
Ier.
8.
9.
because
they
had
reiected
the
law
of
the
Lord
.
To
denie
God
to
be
willing
,
is
directly
contrary
to
the
Apostle
,
that
from
God
hath
said
,
that
God
will
haue
all
men
(
that
is
,
all
1.
Tim.
2.
4.
sorts
of
men
)
to
be
saued
,
and
come
to
the
knowledge
of
the
truth
.
Touching
the
third
point
,
of
vnfaithfulnesse
of
the
writers
,
it
cannot
stand
without
impeachment
to
God
and
Christ
Iesus
▪
by
whom
they
were
appointed
to
write
.
And
doth
not
Paul
say
,
that
Christ
had
accounted
him
faithfull
?
1.
Tim.
1.
1●
.
Were
not
the
rest
faithfull
as
well
as
Paul
?
What
a
weakning
of
the
faith
of
the
elect
is
this
,
to
say
that
the
Prophets
and
Apostles
were
vnfaithfull
,
that
in
respect
of
their
doctrine
are
called
the
foundation
of
the
Church
?
Ephes.
1.
20.
Here
before
I
come
to
the
vse
of
this
doctrine
,
let
me
insert
something
touching
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seruice
,
about
the
which
the
Papists
in
euery
place
where
it
is
vsed
,
make
a
kind
of
tumult
,
distinguishing
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
ascribing
the
former
as
proper
onely
to
God
;
and
saying
that
the
other
is
to
be
communicated
,
to
Angels
,
to
Saints
,
to
Images
,
&c.
But
this
distinction
is
both
new
,
and
also
vaine
or
idle
.
It
is
new
,
because
it
was
first
made
by
Augustine
,
who
was
no
great
Grecian
,
neither
is
constant
in
the
said
distinction
,
but
shuffleth
therein
,
and
acknowledgeth
the
Qu.
94.
in
Exo.
23.
vpon
these
words
,
If
t●on
shalt
serue
any
other
gods
.
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
du
to
God
as
he
is
our
Lord
;
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
he
is
our
God
.
But
alas
it
is
magis
accutum
quàm
sanum
,
more
accute
then
sound
.
It
is
a
meere
quirk
,
not
beseeming
so
graue
a
Father
.
The
point
it selfe
is
not
a
point
of
a
pennie
a
dozen
.
For
the
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
indifferently
applied
Mat
▪
6.
24.
to
God
and
Mammon
.
And
Paul
▪
Iames
and
Peter
in
the
Luk.
16.
13.
Tit.
1.
1.
Ro.
1.
1.
Phil.
1.
1.
Iam.
1.
1.
2.
Pet.
1.
1.
inscription
of
their
Epistles
do
call
themselues
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
seruants
of
God
and
Christ
Iesus
.
So
the
Apostle
saith
,
The
seruant
of
the
Lord
must
not
contend
;
vsing
the
same
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
vseth
the
verbe
also
deriued
from
the
nowne
speaking
Rom.
7.
6.
Act.
7.
42.
of
seruing
in
newnesse
of
the
spirit
,
not
in
the
oldnesse
of
the
letter
.
The
verbe
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
vsed
by
Steuen
,
speaking
of
Gods
giuing
vp
the
Israelites
to
worship
the
hoast
of
heauen
.
If
the
verbe
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
they
contend
to
be
proper
to
God
,
be
deriued
(
as
some
say
)
of
the
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
composition
signifying
intension
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
to
tremble
,
it
doth
most
properly
belong
to
the
seruants
of
men
,
that
do
all
they
do
in
feare
and
trembling
,
Luk.
1.
74.
rather
then
in
loue
cheerfully
;
as
we
are
to
serue
the
Lord
without
feare
,
that
is
,
without
any
such
seruile
and
slauish
feare
:
though
we
are
also
to
serue
him
with
such
feare
Psal.
2.
11.
2.
Cor.
7.
1.
1.
Pet.
1.
17.
and
trembling
as
is
opposed
to
securitie
,
and
which
may
keepe
vs
from
presumptuous
sins
,
&
wherby
we
may
serue
him
with
reuerence
beseeming
his
high
Maiestie
.
Now
whereas
the
Papists
say
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
indifferently
attributed
to
Angels
,
Saints
and
Images
,
this
also
they
speake
besides
the
booke
,
and
without
the
booke
.
For
,
let
them
shew
any
one
place
from
the
beginning
of
Genesis
to
the
end
of
the
Reuelation
,
where
it
is
attributed
to
Angels
or
Saints
(
except
they
meane
Saints
liuing
,
)
much
lesse
can
they
●hew
it
euer
to
haue
bin
giuen
to
images
.
The
Angels
indeed
and
we
are
called
Fellow-seruants
;
but
onely
to
God
,
not
one
to
another
:
yea
,
the
Angels
by
another
word
are
called
our
seruants
,
and
are
said
to
be
sent
forth
to
the
ministerie
(
or
seruice
)
of
them
that
shall
be
Heb.
1.
14.
heires
of
saluation
.
We
are
neuer
called
such
seruants
to
Angels
.
Herein
is
the
pre-eminence
of
elect
men
aboue
elect
Angels
:
because
men
are
said
to
be
members
of
Christ
,
and
are
made
one
with
Christ
;
so
is
it
not
said
of
Angels
;
neither
can
it
be
said
so
of
them
▪
because
it
is
said
that
he
tooke
not
the
nature
of
Angels
The
Angels
therefore
Heb.
●
.
16.
cannot
be
said
to
be
the
members
of
Christ
,
as
●le●●
men
called
and
sanctified
are
.
Thus
much
obiter
and
by
the
way
,
for
answer
to
the
Papists
wrangling
and
brangling
about
the
word
here
translated
seruice
.
To
returne
therefore
to
the
perfection
of
the
word
,
The
vse
of
the
former
doctrine
and
to
the
argument
here
of
the
Apostle
for
confirmation
of
the
former
exhortation
,
from
the
authoritie
of
the
word
,
the
vse
of
the
doctrine
before
proued
,
is
two
▪
fold
:
first
,
concerning
such
as
are
already
the
children
of
God
:
secondly
,
concerning
them
that
are
not
,
but
are
enemies
The
first
vse
concerning
Gods
children
,
viz.
direction
.
to
this
doctrine
.
Touching
the
former
sort
,
first
,
it
serueth
for
their
direction
and
instruction
,
euen
alwayes
to
teach
them
to
haue
recourse
vnto
this
word
,
and
to
do
all
that
they
do
according
thereunto
,
not
at
all
swaruing
from
it
:
as
Dauid
made
Gods
testimonies
his
counsellers
,
for
himself
,
Psal.
119.
24.
for
his
kingdome
,
for
peace
,
for
warre
,
in
prosperitie
,
in
aduersitie
;
so
let
vs
do
.
They
are
able
to
make
vs
wise
,
not
only
to
saluation
,
but
also
generall
for
all
affaires
of
this
life
,
2.
Tim.
3.
15.
touching
our selues
,
touching
ours
,
touching
other
.
They
can
make
vs
wiser
then
our
enemies
,
then
our
teachers
,
then
Psal.
119.
98.
99.
100.
Ier.
8.
9.
Ephes.
5.
●7
.
our
ancients
.
We
haue
before
heard
from
the
Prophet
and
from
the
Apostle
,
that
they
that
reiect
them
can
haue
no
wisedome
in
them
;
and
that
they
vnderstand
not
what
the
will
of
the
Lord
is
(
no
where
to
be
had
but
in
the
word
)
are
no
better
then
fooles
or
mad
men
,
as
the
word
of
the
Apostle
importeth
.
Certainly
the
wisedome
of
the
word
is
the
best
policie
for
the
vpholding
of
kingdomes
.
When
Saul
transgressed
the
word
in
sparing
Agag
,
did
he
not
concerning
himselfe
and
his
posteritie
,
ouerthrow
his
kingdome
?
When
Dauid
did
but
number
the
people
,
Quantam
Deus
stragem
fecit
?
how
great
a
slaughter
did
God
make
?
Oh
therefore
that
all
men
,
great
and
small
,
would
in
all
things
and
alwayes
consult
with
this
word
,
and
lay
it
before
Deut.
17.
19.
Iosua
.
1.
7.
them
in
all
affaires
they
deale
with
,
for
themselues
and
other
,
to
obserue
and
doe
according
to
all
things
therein
,
and
not
suffer
it
to
depart
from
them
.
The
greater
any
are
,
the
more
need
they
haue
of
respect
thereunto
,
that
so
they
may
haue
the
better
assurance
of
prospering
whithersoeuer
they
go
,
and
in
whatsoeuer
they
take
in
hand
:
and
that
the
Lord
may
be
with
them
,
whiles
they
are
so
with
him
,
and
may
be
found
of
him
,
whiles
they
so
seeke
2.
Chron.
15.
2.
him
in
his
word
,
no
where
else
to
be
found
:
lest
otherwise
they
forsaking
him
(
in
forsaking
his
word
)
be
also
forsaken
of
him
.
Was
it
not
so
with
Saul
?
was
it
not
so
with
Ioash
?
1.
Sam.
28.
16.
2.
Chron.
24.
20
▪
1.
Kin.
11.
14.
26
was
it
not
so
for
a
long
time
with
Salomon
himselfe
?
against
whom
the
Lord
first
stirred
vp
Hadad
the
Edomite
;
and
afterward
Ieroboam
the
sonne
of
Nebat
,
to
whom
immediatly
after
Salomons
death
the
Lord
gaue
ten
parts
of
Salomons
kingdome
,
neuer
restoring
the
same
againe
to
1.
Kin.
12.
20.
Salomons
post●ritie
.
Let
all
men
therefore
feare
the
neglect
of
the
word
of
God
.
Let
all
that
would
dedicate
themselues
to
God
a
sacrifice
liuing
▪
holy
and
well
pleasing
,
attend
vnto
the
word
which
God
hath
giuen
for
direction
in
that
behalfe
.
As
any
man
desireth
to
be
well
pleasing
to
God
,
so
let
him
apply
himselfe
to
the
studie
and
knowledge
of
the
word
.
It
is
impossible
to
please
God
without
the
knowledge
of
his
word
,
wherein
he
hath
reuealed
his
will
and
pleasure
,
what
is
good
and
acceptable
vnto
him
,
what
is
euill
and
displeasing
in
his
eyes
.
Therefore
the
Apostle
hauing
exhorted
Timothy
,
that
prayers
,
supplications
and
intercessions
should
be
made
vnto
God
for
all
men
,
especially
for
Kings
,
&c.
confirmeth
his
said
exhortation
by
this
argument
from
an
adiunct
of
so
doing
,
namely
,
that
it
was
good
and
acceptable
1.
Tim.
2.
3.
4.
vnto
God
;
prouing
this
in
the
words
following
,
and
saying
,
who
will
haue
all
men
to
be
saued
,
and
come
to
the
knowledge
of
his
truth
;
thereby
noting
that
it
is
not
possible
for
any
man
to
do
that
which
is
good
and
acceptable
to
God
,
without
the
knowledge
of
the
truth
.
Alas
therefore
,
that
so
many
should
neglect
knowledge
,
and
with
the
Papists
thinke
ignorance
to
be
the
mother
of
deuotion
.
The
2.
vse
of
the
former
doctrine
concerning
Gods
childr●n
▪
viz.
consolation
.
Besides
,
the
former
vse
of
the
former
doctrine
for
instruction
and
direction
of
the
children
of
God
,
there
is
great
consolation
and
comfort
for
them
,
that
God
hath
giuen
them
such
a
word
as
wanteth
nothing
,
and
out
of
which
they
need
not
to
seeke
for
any
thing
,
but
wherein
they
may
haue
all
that
heart
can
desire
to
make
them
such
a
sacrifice
:
yea
,
this
word
hath
abundant
consolation
against
all
kinds
of
afflictions
,
against
enemies
at
home
,
against
enemies
abroad
,
against
sicknesse
of
what
sort
soeuer
,
against
pouertie
,
against
reproches
,
ignominies
,
slanders
and
disgraces
in
the
world
;
against
imprisoments
in
our
owne
country
,
against
banishments
into
other
,
yea
from
the
house
of
God
;
against
famines
,
against
oppressions
,
against
the
outrages
of
open
enemies
,
against
the
secret
hatred
of
pretended
friends
and
kinsmen
,
and
brethren
by
nature
.
All
the
premises
are
manifest
by
the
examples
of
Abraham
,
Isaac
,
Iacob
,
Ioseph
,
the
Israelites
after
the
death
of
Ioseph
and
of
Pharaoh
that
first
aduanced
him
,
of
Iob
,
of
Naomi
and
Ruth
,
of
Eliah
,
Michaiah
,
Ieremiah
,
Daniel
,
and
other
Prophets
;
yea
of
Dauid
,
first
a
Prophet
,
and
then
a
King
,
both
a
Prophet
and
a
King
:
of
our
Sauiour
especially
,
and
of
his
Apostles
.
I
doe
but
name
these
examples
,
because
thus
to
name
them
is
sufficient
to
leade
men
to
the
consideration
of
other
the
like
mentioned
in
holy
Scripture
.
Thus
much
for
the
vses
of
the
former
doctrine
,
concerning
such
as
are
already
the
children
of
God
.
Concerning
other
,
it
serueth
first
to
reproue
the
Papists
The
2.
vse
of
the
●ormer
doctrine
concerning
them
that
are
not
the
children
of
God
.
that
striue
and
contend
so
much
for
their
traditions
and
vnwritten
verities
,
equalling
the
same
with
the
written
word
of
God
;
though
directly
contrary
thereunto
,
and
that
in
materiall
points
:
such
is
their
inuocation
of
Saints
,
their
worshipping
of
images
,
their
going
of
pilgrimage
,
their
whipping
and
scourging
themselues
,
after
the
example
of
Baals
Prophets
before
spoken
of
,
their
worship
of
the
crosse
and
the
signe
thereof
,
euen
with
the
very
same
worship
that
is
due
to
Christ
Iesus
himselfe
;
their
transubstantiation
especially
,
and
their
Masse
,
with
all
their
abominable
adoration
and
idolatry
belonging
thereunto
,
and
grounded
thereon
:
their
aduancement
of
their
Pope
aboue
all
Princes
,
giuing
him
authoritie
to
make
&
depose
them
,
and
to
discharge
all
subiects
of
their
allegiance
,
at
his
pleasure
:
of
the
like
sort
are
their
manifold
holydayes
,
and
fasting
dayes
,
more
then
all
the
dayes
of
the
yeare
besides
:
so
likewise
abstinence
from
mariage
for
their
Clergie
altogether
,
giuing
them
leaue
for
all
y●
to
haue
their
whores
;
and
for
all
other
for
almost
for
halfe
the
yeare
,
without
mony
licenses
from
them
.
And
all
these
or
the
most
part
of
these
they
vrge
as
parts
of
Gods
worship
,
hauing
no
other
ground
for
them
then
their
owne
traditions
,
and
Mark
.
7.
9.
by
them
making
voide
and
reiecting
the
commandements
of
God
,
that
they
and
other
may
keepe
their
owne
traditions
,
and
making
the
word
of
God
of
none
effect
.
Touching
all
these
things
,
forasmuch
as
it
cannot
be
said
of
them
that
they
are
the
seruice
of
the
word
,
as
here
the
Apostle
speaketh
;
let
not
vs
account
them
as
well
pleasing
vnto
him
,
but
as
odious
and
detestable
in
his
sight
,
and
let
vs
crie
,
Foh
,
&
stop
our
noses
against
them
,
as
lothsome
sauour
vnto
vs
:
yea
,
as
the
Lord
speaketh
in
one
of
the
premised
particulars
,
let
vs
cast
them
away
as
a
Isay
.
30.
22.
monstruous
cloth
,
and
say
vnto
them
,
Get
ye
hence
.
As
the
foresaid
doctrine
serueth
for
reprehension
of
Asecond
vse
of
the
former
doctrine
viz.
reprehension
of
some
amongst
vs
.
2.
Thes.
2.
15.
those
archenemies
of
God
and
his
truth
,
as
also
of
the
saluation
of
all
men
(
as
Paul
speaketh
of
the
Iewes
,
)
so
it
serueth
for
rebuke
of
some
among
our selues
,
that
making
a
scoffe
of
all
goodnesse
,
do
deride
men
for
being
too
strict
and
nice
,
because
they
make
conscience
of
their
words
and
actions
according
to
this
word
,
calling
them
by
the
names
of
Puritans
,
Precisians
,
and
I
know
not
what
;
in
the
meane
time
accounting
them
for
the
best
men
that
wil
sweare
fearfully
,
drinke
lustily
,
swagger
riotously
,
&c.
Alas
that
there
should
be
such
amongst
vs
,
making
so
light
account
of
the
word
of
God
,
especially
after
so
long
time
preaching
thereof
,
graced
likewise
with
so
many
other
great
mercies
of
God
,
before
spoken
of
.
It
is
fearfull
,
it
is
Deut.
5.
32.
17.
11.
28.
14.
Ios.
1.
7.
&
.
23.
6
fearfull
,
that
God
hauing
so
often
commanded
vs
,
and
so
streightly
charged
vs
not
to
turne
to
the
right
hand
,
or
to
the
left
hand
,
there
should
be
any
,
especially
so
many
to
scorne
them
that
make
conscience
of
so
doing
,
and
of
liuing
as
neare
as
they
can
according
to
the
word
.
This
shall
suffice
to
haue
spoken
of
these
words
as
they
are
a
confirmation
of
the
former
whole
exhortation
.
Now
it
followeth
to
speake
of
them
as
they
are
an
amplification
The
word
is
that
meanes
whereby
we
are
to
be
made
liuing
,
holy
,
acceptable
.
from
the
meanes
of
the
former
three
adiuncts
of
this
sacrifice
here
commanded
,
viz
▪
liuing
,
holy
,
well
pleasing
.
Touching
the
first
adiunct
therefore
liuing
,
it
is
manifest
that
the
word
is
that
meanes
of
God
whereby
we
are
made
liuing
,
for
therefore
is
the
word
called
by
this
our
Apostle
the
word
of
life
.
The
Prouerbs
also
of
Salomon
hath
many
Phil.
2
16.
Pro.
3.
18.
ver.
22.
Pro
3.
22.
chap.
4.
22.
chap.
6.
23.
chap.
10.
11.
ver.
17.
chap.
15.
4.
sentences
to
that
purpose
,
as
that
Wisedome
is
a
tree
of
life
to
them
that
lay
hold
of
her
:
that
she
is
life
to
the
soule
.
Doth
not
Salomon
also
exhort
his
sonne
to
attend
vnto
his
words
,
&c.
because
they
are
life
vnto
them
that
find
them
.
And
againe
that
the
very
reproofes
of
instruction
are
the
way
of
life
.
And
,
The
mouth
of
the
righteous
is
a
well
of
life
:
and
that
he
is
in
the
way
of
life
that
keepeth
instruction
.
And
againe
,
An
wholesome
tongue
is
a
tree
of
life
.
To
omit
many
other
the
like
;
it
is
also
said
by
Dauid
,
that
the
law
of
the
Psal
19.
7.
Lord
conuerteth
the
soule
▪
What
is
it
to
conuert
the
soule
,
but
to
giue
life
to
the
soule
before
dead
?
Peter
also
for
himselfe
and
for
all
the
rest
of
the
Apostles
,
saith
to
our
Sauiour
,
Ioh.
6.
68.
Iam.
1.
18.
that
he
had
the
words
of
eternall
life
.
Iames
also
maketh
the
word
of
truth
the
meanes
of
our
regeneration
,
which
is
the
beginning
of
our
spiritual
life
.
The
like
doth
the
Apostle
Peter
.
For
the
same
cause
our
Sauiour
raised
1.
Pet.
1.
23.
vp
Iairus
his
daughter
&
Lazarus
by
speaking
vnto
them
(
as
before
we
heard
)
that
could
haue
raised
them
vp
by
his
secret
power
,
that
thereby
he
might
commend
his
word
to
be
word
of
eternall
life
.
That
the
word
is
also
the
meanes
of
our
holinesse
,
our
Sauiour
sheweth
,
Now
are
ye
cleane
through
the
words
that
I
Ioh.
15.
3.
haue
spoken
vnto
you
.
To
be
cleane
,
pure
or
holy
are
all
one
.
The
same
is
taught
by
our
Sauiours
prayer
,
Sanctifie
them
Ioh.
17.
17.
with
thy
truth
,
thy
word
is
truth
.
Paul
saith
,
that
our
Sauiour
gaue
himselfe
for
the
Church
,
to
sanctifie
and
cleanse
it
with
Ephes.
5.
26.
the
washing
of
water
by
the
word
.
Peter
likewise
testifieth
1.
Pet.
1.
22.
the
same
,
saying
,
that
our
soules
are
purified
by
obeying
(
or
hearing
)
of
the
truth
.
As
euill
words
corrupt
good
manners
,
so
the
good
word
1
Cor.
15.
33.
of
God
cannot
but
make
mens
manners
good
,
that
are
appointed
to
life
.
That
some
remaine
still
dead
and
filthy
,
that
daily
heare
the
word
,
it
is
either
because
they
belong
not
to
life
,
or
because
the
houre
of
their
calling
and
opening
of
their
hearts
,
as
the
heart
of
Lydia
was
opened
,
is
Act.
16.
14.
Gal.
4
▪
4.
not
yet
come
.
As
there
was
a
fulnesse
of
time
for
Christ
to
come
into
the
world
,
so
the
Lord
hath
his
fulnesse
of
time
likewise
for
sending
his
Son
into
the
hearts
of
men
.
How
excellently
soeuer
also
the
word
be
preached
,
except
1.
Cor.
3.
9.
God
do
work
with
the
preaching
thereof
,
it
cannot
effect
any
thing
.
That
which
the
Prophet
saith
,
that
except
the
Psal.
127.
1.
Lord
build
the
house
,
they
labour
in
vaine
that
build
it
▪
&c.
is
not
onely
to
be
vnderstood
of
our
labours
and
endeuours
for
this
life
,
but
most
of
all
of
building
men
vp
as
liuing
stones
to
be
an
holy
temple
of
God
himselfe
.
Hence
it
is
that
not
onely
the
Sermons
of
the
Apostles
,
but
also
of
Christ
himselfe
,
did
not
onely
not
worke
holinesse
,
but
a
so
through
the
corruption
of
the
hearers
,
and
for
their
former
sinnes
,
did
more
and
more
strike
them
with
blindnes
Mat.
13.
14.
and
hardnes
of
heart
,
to
their
further
destruction
and
condemnation
.
As
the
word
is
the
meanes
to
reuiue
and
to
sanctifie
,
so
that
it
is
also
to
make
vs
well
pleasing
to
God
,
hath
bin
shewed
before
.
And
how
can
it
be
otherwise
,
sith
we
can
no
longer
please
him
then
we
containe
our selues
within
the
limits
thereof
,
and
performe
the
duties
of
faith
and
obedience
therein
contained
?
If
we
passe
the
bounds
1.
Kin.
2.
36.
thereof
,
and
do
contrary
thereunto
,
then
as
Shimei
by
Salomon
confined
to
Ierusalem
vpon
paine
of
death
,
passing
notwithstanding
his
said
bounds
,
and
going
ouer
the
brooke
Kidron
three
yeares
after
to
fetch
his
two
runaway
seruants
from
Gath
,
did
thereby
so
prouoke
Salomons
indignation
against
him
,
that
it
cost
him
his
life
:
so
we
passing
the
bounds
of
Gods
word
,
and
doing
contrary
to
the
will
and
pleasure
of
God
therein
reuealed
(
though
obserued
Ezechil
.
18.
24.
for
some
good
while
)
shall
most
iustly
incurre
the
iust
displeasure
of
God
,
and
purchase
to
our selues
euerlasting
condemnation
.
What
is
the
vse
of
the
former
doctrine
?
That
as
we
desire
The
vse
.
life
,
to
be
holy
&
wel
pleasing
to
God
,
so
we
regard
the
word
,
heare
the
word
with
all
due
reuerence
,
attention
&
humilitie
;
yea
,
studie
also
and
meditate
of
it
,
conferring
thereof
with
other
,
not
for
disputation
or
contention
,
but
Psal.
119
18.
for
our
further
learning
and
obedience
,
praying
God
likewise
to
open
our
eyes
that
we
may
behold
the
wondrous
ver.
33.
things
of
his
law
:
to
teach
vs
the
way
of
his
statutes
,
for
keeping
thereof
to
the
end
:
to
incline
likewise
our
hearts
vnto
his
ver.
3●
.
testimonies
;
and
neither
to
couetousnesse
the
greatest
impediment
Col.
3.
5.
1.
Tim.
6.
10.
of
all
other
vnto
godlinesse
,
as
being
idolatrie
and
the
roote
of
all
euill
;
neither
to
any
other
vanitie
.
Sweete
and
precious
is
our
naturall
life
,
much
better
then
riches
and
glorie
,
as
the
which
are
but
in
the
left
hand
of
wisedom
,
Pro.
3.
16.
whereas
length
of
dayes
is
in
her
right
hand
:
and
the
which
our
Sauiour
preferreth
before
all
things
,
euen
necessarily
Mat.
6.
25.
pertaining
to
life
.
How
sweet
therefore
and
precious
ought
the
life
before
mentioned
to
be
?
The
same
is
to
be
said
of
holinesse
,
Gods
owne
robe
,
and
yet
vouchsafed
to
vs
as
a
Liuerie
,
whereby
we
may
be
knowne
to
be
his
seruants
:
Isay
.
6.
3.
well
to
please
God
,
oh
how
pleasant
a
thing
is
it
?
It
bringeth
that
peace
of
conscience
that
passeth
all
vnderstanding
.
Phil.
4.
7.
As
an
euill
conscience
accusing
men
of
their
displeasing
of
God
,
is
an
hell
vpon
earth
,
and
a
continuall
gnawing
worme
that
shall
neuer
die
;
so
a
good
conscience
Isay
.
66.
24.
1.
Pet.
1.
8.
Pro.
15.
15.
is
an
heauen
vpon
earth
,
accompanied
with
ioyes
vnspeakable
and
glorious
.
Therefore
it
is
called
a
continuall
feast
.
A
feast
,
and
a
feast
without
end
,
far
passing
the
royall
feast
of
Ahashuerus
;
for
though
therein
he
shewed
the
riches
of
Ester
.
1.
3.
4.
&c
his
glorious
kingdome
,
and
the
honour
of
his
excellent
maiesti●
;
yet
that
feast
was
but
of
the
bodie
,
this
is
of
the
soule
;
that
was
but
for
an
hundred
and
fourescore
dayes
(
an
whole
halfe
yeare
within
three
dayes
,
)
this
feast
is
an
euerlasting
feast
,
lasting
vnto
and
in
the
life
to
come
.
And
yet
also
all
the
feast
of
a
good
conscience
here
,
is
but
as
it
were
a
drinking
or
breakfast
to
stay
our
stomacks
till
the
life
to
come
and
the
Supper
of
the
Lambe
and
of
the
great
God
,
and
till
Reu.
19.
9.
17.
Mat.
22.
2.
the
mariage
of
the
great
Kings
Sonne
.
All
these
things
considered
,
how
ought
we
to
esteem
of
the
word
?
how
ought
we
to
meditate
and
conferre
of
the
word
,
to
loue
it
and
to
delight
in
it
?
How
ought
we
to
pray
for
the
knowledge
of
it
,
and
obedience
vnto
it
,
the
same
being
the
meanes
of
all
the
former
?
The
same
is
to
be
said
touching
all
that
belong
vnto
vs
,
wiues
,
children
and
seruants
,
whom
we
would
haue
to
be
such
sacrifices
,
liuing
,
holy
,
and
well
pleasing
to
God
.
But
hauing
spoken
enough
before
to
induce
vs
to
the
due
regard
hereof
,
I
will
forbeare
all
further
speeches
thereof
in
this
place
.
This
word
of
God
in
the
former
respects
is
often
called
by
the
name
of
the
bare
word
,
for
the
excellencie
of
it
aboue
all
words
;
no
other
word
or
words
whatsoeuer
being
to
be
compared
thereunto
,
neither
able
so
to
quicken
and
sanctifie
vs
,
and
to
make
vs
pleasing
to
God
,
but
this
.
Therefore
here
I
might
take
occasion
to
speake
again
of
the
honour
and
other
duties
that
are
to
be
performed
to
the
Ministers
and
Messengers
of
the
said
word
:
but
I
shall
haue
yet
another
occasion
to
speake
thereof
;
and
therfore
I
will
reserue
it
till
then
.
Thus
much
therefore
of
this
fourth
and
last
adiunct
of
the
foresaid
sacrifice
of
our selues
,
both
as
it
is
a
distinct
adiunct
from
the
former
three
,
and
also
as
it
is
a
reason
of
the
whole
exhortation
for
presenting
our selues
a
sacrifice
liuing
,
holy
and
well
pleasing
to
God
;
and
likewise
as
it
is
the
meanes
whereby
we
are
made
so
liuing
,
holy
and
wel-pleasing
vnto
him
.
CHAP.
XI
.
Containing
an
entrance
into
the
second
verse
:
and
first
of
all
,
of
not
fashioning
our selues
vnto
this
world
.
NOw
I
come
to
the
second
verse
;
wherein
let
vs
first
remember
,
that
it
containeth
an
amplification
of
the
maine
exhortation
before
handled
,
by
an
argument
taken
from
a
diuers
or
contrary
thing
thereunto
:
and
then
that
the
said
diuers
or
contrary
thing
is
amplified
by
another
contrary
,
which
is
likewise
amplified
by
the
meanes
and
by
the
end
.
The
first
is
in
these
words
,
And
be
not
fashioned
(
or
conformed
)
vnto
this
world
:
the
second
in
these
words
,
But
be
ye
transformed
,
&c.
Touching
the
former
,
let
vs
first
examine
the
words
;
then
consider
of
the
matter
:
both
as
briefly
as
may
be
.
The
words
are
chiefly
two
:
the
verbe
,
be
not
fashioned
;
and
the
nowne
,
to
this
world
.
The
second
notwithstanding
is
the
more
principall
of
the
two
,
because
it
is
diuersly
taken
in
the
Scripture
:
and
yet
I
will
not
speake
of
all
the
significations
,
because
that
were
needlesse
and
idle
;
but
onely
of
such
as
make
most
for
my
present
purpose
.
In
the
tongue
of
the
Apostle
,
there
be
two
words
,
both
translated
the
world
:
the
one
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Latin
aeuum
or
seculum
:
the
other
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Latin
mundus
.
The
former
is
a
word
of
time
,
properly
and
naturally
signifying
eternitie
,
always
being
;
but
by
authors
vsed
as
sometimes
for
eternitie
,
so
also
sometimes
for
the
age
of
a
man
;
and
sometime
for
some
set
and
certaine
time
,
as
for
a
thousand
yeares
,
for
an
hundred
yeares
,
for
thirtie
yeares
.
But
in
the
Scripture
it
is
alwayes
vsed
for
eternitie
:
as
in
the
conclusion
and
Mat.
6.
1.
Rom.
16.
27.
1.
Tim.
1.
17.
Iude.
17.
Luk.
1.
33.
ver.
55.
reason
of
the
Lords
prayer
:
in
the
conclusion
of
Pauls
Epistle
to
the
Romanes
:
so
likewise
in
the
former
to
Timothy
,
and
of
Iude
:
as
also
by
the
Angell
to
the
virgin
Marie
,
and
in
the
Song
of
the
virgin
Marie
herselfe
.
So
by
our
Sauiour
himselfe
,
speaking
of
the
sinne
against
the
holy
Mark
.
3.
24.
chap.
11.
14.
Ioh.
4.
14.
chap.
6.
51.
58.
Ghost
:
of
the
fruitlesse
figtree
:
of
the
water
of
eternall
life
:
and
of
him
that
eateth
the
bread
that
come
from
heauen
,
which
was
himselfe
.
So
also
in
diuers
other
places
of
the
Scripture
.
The
second
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translated
in
Latin
mundus
,
and
in
English
the
world
,
naturally
signifieth
order
or
ornament
:
and
the
Latin
word
adiectiuely
vsed
,
signifieth
cleane
,
neate
;
substantiuely
it
is
sometimes
taken
for
all
the
attire
and
ornaments
of
a
woman
;
but
most
commonly
for
heauen
and
earth
,
and
al
things
within
their
compasse
:
for
the
whole
world
;
and
that
because
the
whole
world
was
at
the
first
created
by
God
in
a
most
excellent
order
,
most
accurately
,
most
exquisitely
,
most
beautifully
:
and
though
now
that
forme
and
frame
thereof
be
much
altered
from
that
that
it
was
at
the
first
,
by
the
sinne
of
man
,
Rom.
8.
20.
being
made
subiect
vnto
vanitie
,
yet
still
the
order
&
frame
thereof
is
exceeding
comely
,
exceeding
beautifull
.
So
this
word
the
world
,
signifieth
the
whole
world
,
as
it
is
the
place
of
all
creatures
,
when
it
is
said
of
Christ
,
that
he
was
that
light
that
lighteth
euery
man
coming
into
the
world
:
that
Ioh.
1.
9.
10.
he
was
in
the
world
,
and
the
world
was
made
by
him
.
So
the
same
word
is
vsed
,
when
it
is
said
,
that
the
diuell
shewed
our
Mat.
4.
8.
Sauiour
all
the
kingdomes
of
the
world
.
So
when
it
is
said
,
that
the
mysteries
of
the
Gospel
were
kept
secret
from
the
foundation
Mat.
13.
35.
of
the
world
:
so
when
it
is
said
,
that
the
inheritance
Mat.
25.
was
prepared
for
the
elect
from
the
foundation
of
the
world
:
so
also
of
our
election
before
the
foundations
of
the
world
were
Ephes.
1.
4.
1.
Ioh.
2.
15.
16.
17.
layd
.
So
also
by
Iohn
fiue
times
together
dehorting
from
the
loue
of
the
world
,
and
of
the
things
therein
,
he
meaneth
not
the
wicked
in
the
world
,
but
only
the
place
of
the
world
,
and
the
things
in
the
world
;
and
by
the
lusts
there
of
the
flesh
and
of
the
eyes
,
he
meaneth
such
things
in
the
world
as
the
which
by
the
flesh
generally
and
the
eyes
particularly
prouoketh
man
to
lust
after
.
He
meaneth
not
the
lusts
themselues
that
are
in
the
hearts
of
men
,
but
the
things
that
prouoke
the
said
lusts
.
The
lusts
themselues
of
the
heart
,
are
contained
in
the
word
loue
not
.
For
what
else
meaneth
the
word
loue
not
,
then
not
to
lust
?
The
Apostle
also
plainly
distinguisheth
the
lusts
of
the
flesh
and
of
the
eyes
from
the
world
it selfe
and
the
things
in
the
world
.
So
it
Mat.
16.
26.
signifieth
elsewhere
.
Touching
the
other
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
seculum
,
translated
also
the
world
,
though
it
be
a
word
of
time
,
yet
it
is
also
vsed
for
the
former
,
euen
for
the
place
of
the
world
and
all
creatures
therein
;
as
when
it
is
said
,
that
by
him
(
that
is
,
by
Heb.
1.
2.
chap.
11.
3.
the
Sonne
)
God
made
the
worlds
:
and
againe
,
by
faith
we
vnderstand
the
worlds
were
made
by
the
word
of
God
.
To
come
to
our
present
purpose
,
both
the
one
and
the
other
most
commonly
signifie
the
people
in
the
world
,
in
euery
place
,
of
euery
age
and
time
whatsoeuer
.
The
former
word
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sometime
signifieth
all
generally
,
sometimes
more
particularly
the
elect
onely
,
both
beleeuing
,
and
also
ordained
to
beleeue
,
though
not
for
the
present
beleeuing
:
and
sometime
the
same
word
signifieth
onely
the
wicked
,
so
long
as
they
so
remaine
,
especially
the
reprobate
.
It
is
taken
for
the
elect
,
when
it
is
said
,
So
God
loued
the
Ioh.
3.
16.
world
,
that
he
gaue
his
onely
begotten
Sonne
,
&c.
For
God
neuer
loued
the
reprobate
,
but
hated
them
as
Esau
.
Whom
Rom.
9
15.
Mala.
1
▪
3.
Ioh.
13
▪
1.
chap
1.
29.
God
loueth
once
,
he
loueth
to
the
end
.
So
when
it
is
said
,
Behold
the
Lambe
of
God
,
that
taketh
away
the
sins
of
the
world
.
Christ
taketh
away
no
sinnes
but
of
the
elect
.
So
when
the
men
of
Sichar
said
,
We
know
that
this
is
indeed
the
Sauiour
Ioh.
4.
42.
of
the
world
.
And
when
Christ
himselfe
said
,
The
bread
of
God
is
he
that
cometh
downe
from
heauen
,
and
giueth
life
Ioh.
6.
33.
ver.
51.
vnto
the
world
.
And
againe
,
I
giue
my
flesh
for
the
life
of
the
world
.
To
omit
many
other
places
,
that
of
Iohn
of
all
other
is
not
to
be
forgotten
,
that
Christ
is
not
the
propitiation
1
Ioh.
2.
2.
for
our
sinnes
onely
(
that
is
,
of
vs
that
are
already
called
)
but
also
for
the
sinnes
of
the
whole
world
,
that
is
,
of
all
the
elect
in
the
world
.
No
generall
grace
.
Ioh.
17.
9.
Neither
do
these
places
make
for
generall
grace
,
sith
our
Sauiour
prayed
not
for
the
world
,
that
is
,
for
the
reprobate
of
the
world
;
and
therefore
much
lesse
did
die
or
was
the
propitiation
for
the
sinnes
of
all
without
exception
.
And
for
whom
Christ
is
giuen
,
to
them
all
other
things
Rom.
8.
32.
cannot
but
be
giuen
also
.
If
all
things
,
then
saluation
it selfe
.
Who
then
shall
be
condemned
?
Those
places
that
seeme
most
to
make
for
generall
grace
,
as
that
God
will
1.
Tim.
2.
4.
Tit.
2.
11.
haue
all
men
to
be
saued
,
&c.
and
the
grace
of
God
that
bringeth
saluation
vnto
all
men
,
are
to
be
vnderstood
onely
of
all
sorts
of
men
,
as
both
the
precedent
mention
of
diuers
sorts
of
men
doth
plainly
shew
,
and
the
words
do
also
proue
,
because
in
the
one
place
he
addeth
,
and
come
to
the
knowledge
of
the
truth
;
and
in
the
other
,
teaching
vs
to
denie
all
vngodlinesse
,
&c.
meaning
not
teaching
imperatiuely
or
outwardly
onely
,
as
did
the
law
,
but
also
effectiuely
,
powerfully
and
inwardly
,
accompanied
with
the
Spirit
.
Do
all
men
without
exception
of
any
,
come
to
the
knowledge
of
the
truth
?
Are
all
men
so
effectually
taught
to
denie
all
vngodlinesse
,
&
c.
?
As
the
same
word
is
taken
for
the
elect
onely
,
so
also
Ioh.
12.
31.
chap.
14.
17.
is
it
for
the
wicked
,
especially
the
reprobate
in
the
world
,
as
,
Now
is
the
iudgement
of
the
world
.
Now
is
the
Prince
of
this
world
cast
out
:
and
the
world
cannot
receiue
the
Spirit
of
truth
:
so
that
Iudas
(
not
Iscariot
)
saith
,
How
is
it
that
thou
ver.
22.
wilt
manifest
thy selfe
vnto
vs
,
and
not
vnto
the
world
?
And
againe
,
If
the
world
hate
you
,
ye
know
it
hated
me
first
.
If
you
Ioh.
15.
18.
19.
were
of
the
world
,
the
world
would
loue
his
owne
:
but
because
ye
are
not
of
the
world
,
but
I
haue
chosen
you
out
of
the
world
,
Ioh.
16.
20.
chap.
17.
4.
14.
1.
Ioh.
3.
1.
therefore
the
world
bateth
you
.
And
for
this
cause
the
world
knoweth
you
not
.
And
in
many
other
places
.
Touching
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
haue
not
yet
obserued
any
place
where
it
is
vsed
for
the
elect
and
beleeuing
onely
in
the
world
,
but
that
it
is
onely
vsed
for
the
vngodly
,
as
when
it
is
said
,
The
children
of
this
world
are
wiser
in
their
Luk.
16.
8.
generation
,
&c.
so
when
the
Apostle
saith
,
In
whom
the
god
of
this
world
hath
blinded
their
eyes
;
that
is
,
the
god
that
ruleth
the
wicked
,
and
whom
they
worship
and
serue
as
God
.
So
it
is
taken
in
this
present
place
for
the
wicked
in
the
world
;
the
rather
because
as
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
word
of
age
or
time
,
so
the
wicked
are
alwayes
ready
to
change
themselues
according
to
the
times
,
and
to
conforme
themselues
to
all
times
and
seasons
:
so
that
alwayes
they
may
sing
with
the
Poet
,
Tempora
mutantur
,
&
nos
mutamur
in
illis
:
The
times
changed
be
,
and
with
the
times
changed
are
we
.
But
here
two
questions
are
briefly
to
be
answered
:
First
,
Why
the
godly
are
called
by
the
name
of
the
world
?
Secondly
,
Why
the
wicked
are
so
also
called
;
both
being
contrary
the
one
to
the
other
?
I
answer
,
that
the
godly
are
so
called
,
because
they
Why
the
godly
are
called
by
the
name
of
the
world
.
indeed
are
the
principallest
parts
of
the
whole
world
,
though
they
be
the
fewest
.
Euen
as
the
principallest
parts
of
a
kingdome
,
are
not
the
greatest
number
,
but
the
smallest
,
as
the
King
and
his
royall
seed
,
with
Dukes
,
Marquisses
,
Earles
,
Vicounts
,
Barons
;
&c.
these
are
but
few
in
respect
of
the
rest
in
any
kingdome
,
yet
they
are
the
most
principall
.
The
godly
also
in
the
world
are
the
onely
wise
men
of
Ier.
8.
8.
9.
Psal.
111.
10.
Pro
1.
7.
Ephes.
5.
17.
the
world
:
the
wicked
are
all
fooles
,
and
no
better
then
mad
men
,
so
long
as
they
so
continue
,
howsoeuer
they
account
of
themselues
,
or
be
esteemed
by
other
.
The
godly
are
the
onely
Free
men
and
Princes
of
the
world
:
the
wicked
are
no
better
then
seruants
,
and
slaues
and
bond-men
to
the
diuell
,
to
the
world
,
to
the
wicked
lusts
of
their
owne
hearts
.
Therefore
Salomon
saith
,
I
haue
Eccles.
10.
7.
seene
seruants
(
that
is
,
the
wicked
and
fooles
)
vpon
horses
,
and
Princes
(
that
is
,
the
godly
and
onely
wise
)
walking
as
seruants
(
on
foote
)
vpon
the
earth
.
Are
not
the
godly
also
1
Pet.
29.
Reu
1.
6.
&
.
5.
9.
called
a
royall
Priesthood
,
that
is
,
Kings
and
Priests
vnto
God
?
Againe
,
the
godly
are
(
as
it
were
)
the
onely
pillars
and
supporters
of
the
world
,
and
of
the
kingdomes
of
the
world
.
This
is
manifest
by
the
examples
of
Noah
and
Lot
before
mentioned
;
by
one
of
which
the
whole
world
was
prescrued
from
drowning
,
whiles
he
was
in
it
;
and
by
the
other
Sodome
and
Gomorrha
▪
were
kept
from
burning
with
fire
and
brimstone
.
Were
not
Eliah
also
and
1
Kin.
2.
12.
and
13.
14.
Elisha
,
whiles
they
liued
,
the
charets
and
horsemen
of
Israel
?
But
these
were
Prophets
and
extraordinarie
men
.
What
then
?
Yet
the
same
is
to
be
said
of
all
fearing
God
.
Doth
not
Salomon
say
that
a
little
citi●
besieged
by
a
great
King
,
was
Eccles.
9.
14.
●5
.
deliuered
by
the
wisedome
of
one
poore
man
dwelling
therein
?
Verily
one
poore
man
fearing
God
(
such
onely
as
I
said
are
wise
)
may
do
more
good
to
a
whole
citie
(
yea
to
a
whole
kingdome
)
then
all
the
great
men
besides
in
that
said
citie
or
kingdome
,
not
fearing
God
,
by
all
their
carnall
policie
,
power
,
force
and
strength
whatsoeuer
.
Let
therefore
the
world
,
and
the
politicke
wise
men
therein
account
of
the
godly
as
basely
as
they
will
,
yet
are
they
the
fairest
flowers
of
their
garland
,
and
those
by
whom
they
and
theirs
fare
the
better
euery
day
they
rise
.
Thus
much
for
answer
of
the
first
question
before
propounded
,
why
the
godly
are
called
by
the
name
of
the
world
.
Concerning
the
second
question
,
the
wicked
are
also
Why
the
wicked
are
called
by
the
name
of
the
word
.
Mat
7.
13.
Luk.
12.
32.
called
by
the
name
of
the
world
,
because
they
are
the
greatest
part
thereof
.
For
,
wide
is
the
gate
and
broade
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
that
go
in
thereat
Christs
flocke
is
but
a
little
flocke
.
How
few
professed
Christians
are
there
in
respect
of
the
Heathen
,
Turks
and
other
infidels
?
How
small
likewise
is
the
number
of
true
Christians
within
the
visible
Churches
,
in
respect
of
hypocrites
,
Atheists
,
Papists
,
and
other
notorious
wicked
ones
?
Againe
,
the
wicked
for
the
most
part
haue
the
world
and
the
things
thereof
most
at
will
.
They
haue
most
elbow
roome
.
They
liue
and
become
mightie
in
power
.
Their
seed
is
Iob.
21.
7.
8.
9.
&c.
established
in
their
fight
with
them
,
and
their
ofspring
before
their
eyes
.
Their
houses
are
safe
from
feare
,
neither
is
the
rod
of
God
vpon
them
Their
bull
gendereth
and
faileth
not
,
their
cow
calueth
,
and
casteth
not
her
calfe
.
They
send
forth
their
little
ones
like
aflocke
,
and
their
children
dance
.
They
take
the
timbrell
and
harp
,
and
reioyce
at
the
sound
of
the
organ
.
They
spend
their
dayes
in
wealth
:
but
for
all
that
in
a
moment
,
when
they
dreame
of
no
such
matter
,
much
lesse
looke
for
it
,
suddenly
they
go
downe
to
the
graue
.
There
are
also
no
bands
Psal.
73.
&c.
6.
in
their
death
,
but
their
strength
is
firme
.
They
are
not
in
trouble
as
other
men
,
neither
are
they
plagued
as
other
men
.
Therfore
pride
compasseth
them
about
as
a
chaine
,
violence
couereth
them
as
a
garmont
.
Their
eyes
stand
out
with
fatnesse
,
and
they
haue
more
then
heart
could
wish
.
And
what
do
they
render
to
the
Lord
for
all
his
former
blessings
?
They
sinne
so
much
the
more
,
and
blaspheme
God
to
his
face
.
But
he
that
entreth
into
the
Lords
sanctuarie
,
and
consulteth
with
the
word
of
God
,
howsoeuer
before
he
were
moued
,
troubled
ver.
17.
18.
and
astonished
to
see
their
said
prosperity
,
vnderstood
their
end
,
and
found
that
God
had
set
them
in
a
slipperie
place
,
and
cast
them
downe
into
destruction
.
Furthermore
,
the
wicked
are
so
called
,
because
for
the
most
part
are
Lords
of
sea
and
land
,
they
are
in
greatest
authoritie
,
beare
the
greatest
sway
,
and
haue
the
greatest
swinge
in
the
world
.
They
ride
on
cock-horse
,
or
rather
in
coaches
and
carioches
,
and
other
go
on
foote
sometimes
,
as
their
seruants
,
and
footmen
,
or
pages
.
Last
of
all
,
in
respect
of
their
foresaid
prosperitie
and
pride
,
thereby
they
onely
are
the
braue
and
gay
fellowes
and
gallants
of
the
world
.
They
swagger
,
they
reuell
,
they
speake
and
do
what
they
list
,
and
no
man
may
controll
Psal.
12.
●
.
them
;
or
at
least
they
care
not
for
anything
that
any
man
speaketh
against
them
.
Thus
much
of
this
word
the
world
.
The
next
words
are
,
be
not
fashioned
.
Vpon
this
,
Chrysostome
The
word
fashioned
.
writeth
thus
:
Huius
seculi
figura
est
humi
depressa
,
temporalis
,
nihil
habens
sublime
,
nihil
stabile
,
nihil
recti
,
sed
omnia
puersa
,
&c.
The
figure
(
or
f●shion
)
of
this
world
lyeth
groueling
on
the
ground
,
is
base
and
temporarie
,
hauing
nothing
excellent
,
nothing
firme
,
nothing
straight
,
but
all
things
peruerse
.
Therefore
if
thou
wilt
go
right
on
,
frame
not
thy selfe
to
the
fashion
of
this
present
life
;
for
here
is
nothing
that
abideth
firme
:
whence
he
calleth
it
a
figure
(
or
a
fashion
;
)
and
in
1.
Cor.
7.
3.
1.
another
place
,
The
fashion
of
this
world
passeth
away
.
For
it
hath
nothing
that
will
endure
,
or
that
is
steadie
,
but
all
things
it
hath
are
temporarie
,
wherefore
he
saith
,
Vnto
this
world
.
For
by
(
this
)
he
sheweth
that
it
is
fraile
:
and
by
(
figure
)
that
it
hath
no
substance
.
Afterward
vpon
the
next
word
▪
Be
transformed
,
he
addeth
,
Non
dicit
transfigureris
,
sed
transformeris
,
&c.
He
saith
not
Be
fashioned
,
but
Be
transformed
;
shewing
that
there
is
onely
a
certaine
fashion
in
the
world
;
but
that
vertue
hath
not
a
fashion
(
or
shape
)
but
a
true
forme
,
not
needing
any
outward
painting
,
which
vanisheth
as
soone
as
it
appeareth
.
For
all
these
things
,
before
or
as
soone
as
they
appeare
,
do
also
perish
.
If
therefore
thou
shalt
cast
away
the
figure
(
fashion
or
shape
)
presently
thou
shalt
come
to
the
forme
.
So
this
Father
opposeth
the
one
word
to
the
other
(
as
we
shall
heare
anon
how
they
are
opposed
)
and
maketh
the
one
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
whence
the
verbe
here
vsed
is
deriued
,
to
be
onely
a
shape
or
shew
(
without
any
substance
)
of
that
that
is
not
;
as
there
appeare
many
things
in
the
aire
,
that
are
not
,
and
therefore
do
suddenly
vanish
:
the
other
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
a
forme
hauing
substance
.
This
is
the
iudgement
of
Chrysostome
,
wittie
,
true
and
godly
,
because
indeed
the
whole
world
lyeth
in
euill
:
neither
haue
the
things
of
this
world
any
sound
forme
,
but
(
as
Peter
Maxtyr
writeth
)
scenicam
personam
,
that
is
,
they
are
like
to
Players
on
a
stage
,
that
play
the
parts
,
and
make
shew
of
the
persons
they
are
not
.
Notwithstanding
the
said
Peter
Martyr
thinketh
the
said
interpretation
of
Chrysostome
to
be
more
wittie
then
sound
,
because
the
two
nownes
from
whence
the
said
two
verbs
are
deriued
,
are
confounded
in
the
Scripture
,
and
vsed
both
for
one
thing
.
For
the
Apostle
saith
,
that
Christ
being
in
the
forme
Phil.
2.
9.
of
God
,
thought
it
no
robberie
to
be
equall
with
God
:
here
he
vseth
the
nowne
from
whence
the
second
verb
is
deriued
.
Then
afterward
he
saith
,
and
being
found
in
the
fashion
of
a
ver.
8.
man
,
&c.
vsing
here
the
nowne
from
which
the
first
verb
is
deriued
;
and
yet
meaning
a
true
forme
in
both
places
:
the
true
forme
or
essence
or
nature
of
God
;
or
the
true
forme
,
essence
and
nature
of
man
.
Againe
,
speaking
in
the
Phil.
3.
22.
same
Epistle
of
Christs
changing
our
vile
bodie
,
and
making
it
like
to
his
glorious
body
;
there
the
verb
translated
change
,
is
the
same
that
is
here
translated
conformed
:
but
speaking
of
our
bodie
to
be
made
like
to
his
glorious
bodie
,
the
nowne
translated
like
,
is
that
from
whence
the
verbe
commeth
,
here
translated
transformed
:
yet
the
Apostle
meaneth
a
true
and
reall
changing
and
making
of
our
bodie
like
to
Christs
glorious
bodie
;
but
in
another
place
(
as
after
we
shall
heare
)
he
vseth
the
verb
here
translated
conformed
,
for
2.
Cor.
11.
13.
14.
15.
.
that
that
is
not
,
but
onely
in
shew
.
The
word
also
from
whence
that
second
verbe
is
deriued
,
is
vsed
for
a
shew
of
that
that
is
not
.
For
it
is
said
by
Marke
of
Christ
himselfe
,
that
he
appeared
in
another
forme
;
whereby
it
appeareth
that
Ma●.
16.
12.
Christ
shewed
himselfe
in
diuers
formes
,
at
least
appeared
or
seemed
to
appeare
to
his
disciples
to
be
of
diuers
formes
,
though
alwayes
in
essence
and
person
he
were
the
same
,
yet
not
seeming
so
to
them
.
Arretius
saith
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
first
nowne
,
is
the
figure
of
things
without
life
:
as
if
the
Apostle
had
meant
,
that
If
we
fashion
our selues
vnto
them
,
we
do
nothing
else
then
laying
aside
our
naturall
forme
which
we
haue
from
God
,
turne
our selues
into
the
shape
of
bruite
beasts
,
and
become
without
sense
,
logs
and
stocks
,
and
are
made
hard
stony
,
blockish
beasts
.
But
I
finde
no
ground
in
approued
authors
for
this
signification
of
the
said
word
.
Neither
can
my
Philosophie
make
bruite
beasts
to
be
res
inanimatas
and
insensatas
,
things
without
life
and
senslesse
.
Thus
much
for
the
words
.
Now
to
the
matter
,
and
that
as
breifly
as
I
may
.
First
of
all
therefore
,
the
Apostle
making
a
kind
of
opposition
of
this
negatiue
precept
to
the
former
affirmatiue
exhortation
,
teacheth
vs
,
that
both
cannot
stand
together
,
and
meete
in
one
subiect
and
be
performed
by
one
and
the
same
person
.
As
the
Prophet
praying
God
to
incline
Psal.
119.
36.
his
heart
vnto
his
testimonies
,
and
not
vnto
couetousnesse
,
thereby
teacheth
that
no
mans
heart
can
be
inclined
to
Gods
testimonies
and
vnto
couetousnesse
:
so
the
Apostle
here
exhorteth
these
Christian
Romanes
,
and
in
them
a●l
other
,
to
present
themselues
a
sacrifice
liuing
,
holy
a●●d
well
pleasing
to
God
,
according
to
his
word
in
that
behalfe
,
and
not
to
be
fashioned
or
conformed
vnto
this
world
,
doth
thereby
plainly
teach
that
no
man
can
be
such
a
sacrifice
to
God
,
and
yet
be
fashioned
and
conformed
to
this
world
:
whosoeuer
is
fashioned
and
conformed
vnto
this
world
,
plainly
bewrayeth
himselfe
neuer
as
yet
so
to
haue
sacrificed
himselfe
vnto
God
,
as
here
the
Apostle
hath
required
What
consormitie
to
the
world
is
.
.
But
what
is
it
to
be
conformed
to
the
world
?
To
be
conformed
to
the
world
,
is
to
be
conformed
to
the
wicked
in
the
world
.
But
who
are
such
wicked
,
as
to
whom
the
children
of
God
and
they
that
haue
deuoted
and
consecrated
themselues
to
God
,
must
not
conforme
themselues
?
I
answer
,
that
these
wicked
ones
are
the
time-seruers
of
the
world
,
that
is
,
such
as
(
before
I
said
)
do
look
to
no
other
rule
of
their
liues
,
but
onely
to
the
times
,
and
therefore
do
conforme
and
alwayes
frame
themselues
to
be
such
as
the
times
,
by
reason
of
them
that
rule
in
the
times
.
That
we
may
the
better
know
who
be
such
as
to
whom
the
children
of
God
are
not
to
conforme
themselues
,
let
vs
vnderstand
them
to
be
of
two
sorts
.
-
Some
without
the
visible
Church
.
-
Some
within
the
Church
.
They
without
the
visible
Church
,
are
also
of
two
sorts
:
for
-
Some
are
absolutely
without
the
said
Church
.
-
Some
hauing
the
name
of
the
Church
,
yet
are
indeed
-
without
the
true
Church
of
Christ
;
as
hauing
a
name
-
onely
to
be
that
that
they
are
not
.
They
that
are
absolutely
without
the
visible
Church
,
are
all
the
heathen
,
Turks
and
other
infidels
,
yea
,
the
Iewes
also
that
yet
beleeue
not
Christ
to
be
come
in
the
flesh
.
They
that
haue
the
name
of
the
Church
,
and
yet
are
not
of
the
true
Church
,
are
all
Popish
Churches
,
and
all
those
that
liue
in
them
,
wholy
subiect
vnto
them
.
The
same
is
to
be
said
of
all
other
heretiks
,
Arians
,
Manicheans
,
Macedonians
,
Anabaptists
,
and
other
the
like
,
hauing
assemblies
by
themselues
.
By
them
that
liue
within
the
Church
,
I
meane
those
that
are
within
any
of
the
reformed
Churches
,
in
England
,
Scotland
,
Ireland
,
France
,
Germanie
,
Denmarke
,
the
Palatinate
,
the
Low
countries
,
or
elsewhere
.
Such
are
all
Papists
,
both
Recusants
and
also
Church-Papists
,
that
worship
the
Lord
and
yet
serue
their
grauen
images
,
and
worship
2.
Kin.
17.
41.
the
idols
of
other
Papists
,
their
breaden
god
,
their
crucifixes
,
their
Saints
,
&c.
All
which
do
(
as
it
were
)
sweare
by
the
Lord
and
by
Malcham
,
that
is
,
by
their
abominable
Zeph.
1.
5.
Masse
,
by
their
Saint
Màrie
,
Saint
Iohn
,
&c.
Such
also
are
all
Anabaptists
,
and
other
the
like
,
that
though
they
hold
an
outward
communion
with
our
Churches
,
yet
secretly
do
hold
their
heresies
and
other
dangerous
errors
,
and
will
not
be
reclaimed
from
them
.
Such
also
are
all
other
wicked
and
prophane
persons
,
in
their
liues
shewing
themselues
to
be
such
,
and
professe
T
it
1.
16.
that
they
know
God
,
and
yet
by
their
works
denie
him
,
being
abominable
,
and
disobedient
,
and
vnto
euery
good
worke
reprobate
,
and
yet
still
liuing
in
the
bosome
of
the
Church
,
being
within
the
Church
,
but
not
of
the
Church
;
as
Iohn
speaketh
of
them
that
had
forsaken
the
communion
of
Saints
,
They
went
out
from
vs
,
but
they
were
not
of
vs
.
As
1.
Ioh.
2.
19.
the
Church
it selfe
is
in
the
world
,
but
not
of
the
world
:
so
there
are
many
within
the
Church
,
that
are
not
of
the
Church
.
Multae
sunt
foris
ones
,
multi
sunt
intus
●upi
▪
There
are
many
sheepe
without
the
Church
(
viz.
elect
,
not
called
,
)
many
wolues
within
.
Neither
do
I
meane
the
wicked
onely
that
now
are
,
but
them
also
that
in
former
times
haue
bin
:
yea
,
not
only
other
,
but
also
our selues
before
our
regeneration
;
and
when
we
were
as
such
other
haue
bin
&
yet
are
,
Walking
Ephes.
2.
2.
ver.
3.
according
to
the
course
of
this
world
,
according
to
the
Prince
of
the
power
in
the
aire
:
and
hauing
had
our
conuersation
in
the
lusts
of
the
flesh
,
fulfilling
the
desires
of
the
flesh
,
&c.
To
To
none
of
all
these
must
we
conforme
our selues
,
welking
1.
Pet.
4.
3.
as
they
haue
done
or
do
,
or
as
our selues
did
before
our
calling
.
For
it
is
sufficient
that
in
the
time
past
of
our
life
we
haue
wrought
the
will
of
the
Gentiles
,
&c.
As
this
is
forbidden
here
,
so
also
is
it
elsewhere
.
To
the
Ephesians
thus
the
Apostle
writeth
with
great
authoritie
,
This
I
say
therefore
Ephes.
4.
17.
and
testifie
in
the
Lord
,
that
ye
henceforth
walke
not
as
other
Gentiles
walke
,
in
the
vanitie
of
their
mind
,
&c.
The
like
he
doth
in
the
next
Chapter
,
though
somewhat
more
obscurely
;
for
hauing
mentioned
diuers
particular
sins
,
and
amplified
the
same
by
the
fearfull
state
of
all
such
as
commit
them
,
shewing
that
they
haue
no
inheritance
in
the
kingdome
Ephes.
5.
3.
&c.
of
Christ
and
of
God
,
and
therefore
admonished
them
to
beware
that
no
man
by
any
flattering
words
did
deceiue
them
,
and
draw
them
to
the
said
sinnes
,
because
that
for
them
the
wr●th
of
God
commeth
vpon
the
children
of
disobedience
;
he
concludeth
with
this
exhortation
,
Be
not
therefore
partaker
with
them
.
What
is
it
therefore
to
be
partaker
with
them
,
but
to
walke
in
the
same
wayes
,
to
conforme
vnto
them
.
Peter
also
(
as
euen
now
I
shewed
)
exhorteth
all
for
whom
Christ
suffered
,
no
longer
to
liue
the
rest
of
their
1.
Pet.
4.
2.
3.
time
in
the
flesh
(
that
is
,
whiles
they
liued
in
this
world
)
as
before
time
they
had
done
,
and
as
the
Gentiles
not
called
yet
did
.
Iames
also
plainly
condemneth
this
conformitie
with
the
world
,
commending
pure
religion
to
be
the
keeping
Iam.
1.
2.
17.
of
our selues
vnspotted
from
the
world
.
What
is
it
to
keepe
our selues
vnspotted
from
the
world
?
but
not
to
be
conformable
to
the
world
.
Yea
,
though
our
fathers
haue
bin
men
of
the
world
,
and
conformed
themselues
vnto
the
world
,
yet
we
are
commanded
not
to
be
like
our
fathers
,
yea
to
forget
Zach
▪
1.
4.
Psal.
78.
8.
and
45.
10.
Ier.
11.
10.
our
fathers
house
.
In
which
respect
diuers
haue
alwaies
bin
reproued
that
did
conforme
themselues
to
their
fathers
.
Hitherto
belong
diuers
particular
precepts
for
not
doing
this
or
that
▪
as
other
haue
don
.
Our
Sauiour
dehorteth
from
distrust
of
Gods
prouidence
,
&
distrustfull
seeking
what
to
Mat.
6.
32.
Luk.
12.
29
30.
eate
,
and
what
to
drinke
,
because
all
these
things
the
nations
of
the
world
did
seek
after
;
by
the
nations
of
the
world
,
meaning
the
heathen
,
that
then
did
or
now
do
sit
in
darknesse
and
in
the
Luk.
1.
79.
shadow
of
death
.
Doth
not
our
Sauiour
condemne
the
saluting
of
our
brethren
onely
(
and
not
others
as
well
)
by
the
Mat.
5.
47.
Mat.
6.
7.
example
of
the
Publicans
doing
the
like
?
So
he
forbiddeth
vaine
repetitions
in
prayer
,
from
the
example
of
the
heathen
doing
the
like
?
the
which
notwithstanding
the
Papists
still
practise
,
repeating
so
many
Pater
nosters
,
so
many
Aue
Maries
,
so
many
Cr●do●s
as
they
haue
beades
,
thinking
that
by
their
said
repetitions
so
mumbled
to
themselues
they
merit
to
be
heard
,
though
directly
contrary
to
the
Cor.
14.
15.
&c.
Apostles
doctrine
,
they
vnderstand
neuer
a
word
what
they
say
.
Doth
not
the
Apostle
also
forbid
the
Corinthians
to
be
idolaters
,
to
be
fornicators
,
to
be
tempters
of
1.
Cor.
10.
6.
&c.
Christ
,
to
be
murmurers
,
to
be
lusters
after
euill
,
because
many
of
the
old
Israelites
in
former
times
had
bin
such
?
Yea
,
had
he
not
also
before
dehorted
them
from
some
of
1.
Cor.
6.
11.
the
former
sins
,
and
from
some
other
,
because
themselues
had
bin
such
?
Long
before
also
all
these
things
,
the
Lord
had
charged
the
Israelites
,
when
the
Lord
should
seate
them
in
the
places
of
the
heathen
,
whom
he
should
cast
out
before
them
,
to
take
heed
to
themselues
that
they
were
not
snared
by
Deut.
12.
29.
30
31.
following
them
,
and
that
they
should
not
enquire
after
their
gods
,
saying
▪
How
did
these
nations
s●rue
their
gods
,
euen
so
will
we
do
likewise
?
Then
he
addeth
,
Ye
shall
not
do
so
vnto
the
Lord
your
God
▪
&c.
And
hereby
in
them
▪
the
Lord
teacheth
vs
in
these
dayes
,
that
we
must
not
onely
not
conforme
our
s●lues
to
idolaters
(
Papists
or
other
)
in
the
matter
it selfe
of
their
idola●rie
,
but
also
not
in
the
maner
of
the
worship
of
God
himselfe
,
worshipping
him
in
that
sort
that
idolaters
do
their
gods
.
B●sides
all
the
former
commandements
against
our
conformitie
Reasons
against
conformitie
to
the
world
.
to
the
world
,
either
generally
in
all
things
,
or
particularly
in
any
particulars
,
there
are
also
other
reasons
to
moue
vs
not
so
to
do
.
Here
first
of
al
let
vs
remember
that
Peter
maketh
this
the
end
of
Christs
sufferings
for
vs
,
〈◊〉
.
●●t.
4.
2.
3.
namely
,
that
we
might
not
so
liue
,
so
walke
,
either
as
the
Gentiles
doe
,
or
as
we
our selues
haue
before
done
according
to
other
Gentiles
.
Secondly
,
they
that
do
such
works
as
the
world
doth
,
and
that
walke
according
to
the
world
,
they
walke
also
according
to
the
Prince
of
power
in
the
aire
,
the
spirit
it
that
Ephes.
2.
2.
worketh
in
the
children
of
disobedience
.
This
is
no
other
then
the
diuell
himselfe
,
whose
children
our
Sauiour
chargeth
the
Iewes
to
haue
bin
,
because
they
did
his
deeds
,
and
would
Ioh
8.
41.
44.
1
▪
Ioh.
3.
8.
not
be
reclaimed
from
doing
his
lusts
,
that
is
,
the
workes
that
he
commanded
and
incited
them
vnto
.
For
he
that
committeth
sin
,
is
the
seruant
of
the
diuell
.
Thirdly
,
doth
not
the
Apostle
say
,
What
fellowship
hath
righteousnes
with
vnrighteousnes
?
and
what
communion
hath
2.
Cor.
6.
14.
15.
16.
light
with
darknesse
?
and
what
concord
hath
Christ
with
Belial
?
or
what
part
hath
he
that
beleeueth
,
with
an
infidell
?
And
what
agreement
hath
the
temple
of
God
with
idols
?
For
ye
are
the
temple
of
the
liuing
God
▪
&c.
Fourthly
,
No
man
can
serue
two
masters
;
therefore
also
no
man
can
be
conformable
to
the
world
,
that
hath
dedicated
himselfe
to
God
.
To
whom
one
is
seruant
,
to
him
he
must
be
conformable
.
This
reason
is
the
more
weightie
,
because
God
and
the
world
are
not
onely
two
,
but
also
contrarie
one
to
another
.
For
the
wisedome
of
the
flesh
is
enmitie
Rom.
8.
7.
against
God
:
and
therefore
our
Sauiour
telleth
Peter
,
Mat.
16.
23.
that
he
sauoured
not
the
things
that
were
of
God
,
but
the
things
that
were
of
men
:
so
opposing
men
to
God
;
and
by
men
meaning
the
world
,
and
the
wicked
in
the
world
,
as
when
it
is
said
,
The
sons
of
God
saw
the
daughters
of
men
Gen.
6.
2.
that
they
were
faire
.
Such
as
the
wisedome
of
the
world
is
,
such
are
the
affections
of
the
world
to
God
▪
For
the
friend
ship
(
or
loue
)
of
the
world
is
the
enmitie
of
God
:
and
whosoeuer
Iam.
4.
4.
will
be
a
friend
of
the
world
,
is
an
enemie
of
God
.
Such
as
the
loue
of
the
world
vnto
God
is
,
such
are
all
other
aff●ctions
of
the
world
.
For
loue
is
(
as
it
were
)
the
queene
of
all
other
affections
,
commanding
them
all
,
and
ouercoming
them
all
,
though
sometimes
distempered
.
Fiftly
,
the
world
hateth
not
onely
Christ
●esus
himself
,
but
in
the
hatred
of
him
,
hateth
also
all
his
members
;
and
therefore
it
hateth
his
members
because
they
are
his
members
.
Ioh.
15.
18.
19.
Shall
therefore
any
of
Christs
members
be
conformable
to
them
that
hate
them
?
Sixtly
,
such
mutabilitie
of
affections
,
cannot
but
argue
great
mutabilitie
of
minde
,
and
such
as
(
vpon
tentation
thereunto
)
will
as
well
be
caried
about
with
diuers
doctrines
Ephes.
4.
14.
Heb.
13.
9.
contrary
to
the
word
in
that
behalfe
.
Seuenthly
,
all
the
notorious
wicked
without
and
within
Mat.
7.
6.
and
15.
26.
the
Church
,
so
remaining
,
and
refractarie
,
are
called
swine
and
dogs
.
Shall
they
that
are
holy
,
conforme
themselues
to
swine
and
dogs
?
So
to
conforme
,
is
more
then
to
giue
that
which
is
holy
vnto
dogs
,
or
to
cast
our
pearles
before
swine
.
Eightly
,
all
that
haue
presented
themselues
a
sacrifice
to
God
,
are
Kings
and
Priests
vnto
God
,
as
hath
bin
before
shewed
.
Alas
,
is
it
meete
that
such
should
abase
themselues
to
the
conformitie
of
the
world
.
These
reasons
shall
suffice
to
disswade
vs
from
being
conformable
to
the
world
.
CHAP.
XII
.
More
largely
and
more
particularly
intreating
of
conformitie
vnto
the
world
.
TOuching
the
conformitie
vnto
the
world
here
forbidden
,
all
that
haue
presented
themselues
a
sacrifice
Comformitie
to
the
world
two
●ould
.
to
God
,
or
that
so
would
do
,
let
vs
further
consider
that
this
conformitie
is
two-fold
:
-
first
,
spirituall
.
-
secondly
,
bodily
.
By
sprituall
conformitie
,
I
meane
conformitie
in
apparent
sinnes
,
both
of
mind
and
affections
,
and
also
of
the
outward
man
;
and
that
in
matters
both
of
the
first
,
and
also
of
the
second
Table
.
By
conformitie
in
apparent
sinnes
of
the
minde
and
affections
,
I
vnderstand
all
consent
with
the
world
in
any
heresies
or
other
errors
,
either
of
Poperie
,
or
of
any
other
such
doctrine
,
onely
because
men
of
the
world
,
our
parents
or
other
friends
haue
bin
of
such
mind
,
and
haue
liued
and
died
in
such
heresies
and
errors
.
The
same
I
say
of
being
conformable
to
the
world
,
Papists
or
other
,
in
the
outward
transgression
of
any
of
the
commandements
,
that
concerne
the
worship
of
God
,
or
duties
to
men
.
As
to
pray
to
Saints
,
to
worship
images
,
crucifixes
and
other
,
to
adore
the
bread
and
wine
in
the
Supper
of
the
Lord
,
to
obserue
dayes
,
to
refraine
from
meates
allowed
by
God
,
superstitiously
thinking
them
vnlawfull
;
to
go
on
pilgrimage
to
the
images
or
reliks
of
this
or
that
supposed
Saint
,
and
the
like
.
So
also
to
make
vowes
of
perpetuall
virginitie
,
and
to
thinke
our selues
in
conscience
obliged
to
the
keeping
of
such
vows
,
though
in
the
meane
time
such
votaries
either
burne
in
lusts
,
or
haue
their
whores
,
and
thinke
it
better
so
to
haue
,
then
to
marrie
;
directly
contrary
to
the
Apostles
commandement
,
that
for
the
auoiding
of
fornication
,
euery
man
should
haue
his
own
1.
Cor
7.
2.
wife
:
as
also
contrary
to
that
elsewhere
said
of
mariage
,
to
Heb.
13.
4.
be
honorable
amongst
all
men
,
without
exception
of
any
,
fit
for
mariage
,
and
needing
mariage
.
The
like
is
to
be
said
of
the
vow
of
wilfull
pouertie
,
and
mens
betaking
themselues
to
Monasteries
,
by
the
witchcraft
and
enchantment
of
Poperie
,
for
the
enriching
of
their
superstitious
and
idolatrous
houses
,
falsly
called
Houses
of
Religion
.
The
same
is
to
be
said
of
conformitie
to
the
Popes
buls
for
discharge
of
subiects
from
their
allegiance
to
Princes
,
God
hauing
commanded
euery
soule
of
the
Clergie
,
as
they
speake
,
yea
of
the
Pope
himselfe
(
if
he
haue
a
soule
)
to
be
subiect
to
the
higher
powers
,
as
well
as
the
soules
of
others
:
Rom.
13.
1.
1.
Pet.
2.
13.
yea
,
the
holy
Ghost
hauing
commanded
prayers
,
supplications
,
intercessions
and
thanksgiuing
to
be
made
as
for
1.
Tim.
2.
1.
2.
all
other
sorts
of
men
,
so
especially
for
Kings
and
all
in
authoritie
,
yea
euen
then
when
there
were
no
Christian
Kings
,
but
all
were
heathen
and
infidels
.
To
thinke
therefore
or
to
practise
otherwise
vpon
the
Popes
discharge
,
is
to
be
conformable
to
the
world
,
and
not
vnto
God
and
to
his
word
.
So
is
it
also
to
marry
within
the
degrees
of
kindred
forbidden
by
the
Lord
;
and
to
do
any
thing
else
contrary
to
any
commandement
of
God
,
onely
vpon
the
Popes
dispensation
.
The
like
is
to
be
said
of
doing
any
thing
else
forbidden
by
God
,
either
by
the
perswasions
,
or
by
the
example
of
the
world
,
or
any
men
of
the
world
,
either
in
Act.
4.
19.
&
.
3
29.
Deut.
13.
6.
Exod.
23.
2.
Mat.
7.
13.
respect
of
authoritie
,
or
in
respect
of
kindred
and
affinitie
and
friendship
,
or
in
respect
of
multitude
.
The
vse
of
all
this
,
is
to
admonish
vs
to
take
heed
of
all
common
sinnes
of
the
time
,
swearing
,
blaspheming
,
drinking
and
drunkennesse
,
whoring
,
and
all
other
carnall
wantonnesse
;
prosaning
of
the
Lords
dayes
by
buying
,
selling
,
riding
,
&c.
gaming
,
rioting
,
contempt
of
the
word
and
Sacraments
,
as
likewise
of
magistrates
or
ministers
,
or
parents
or
masters
,
&c.
For
the
commonnesse
of
these
things
doth
not
any
whit
excuse
or
lessen
them
,
or
giue
vs
the
more
libertie
to
commit
them
;
but
it
doth
the
more
aggrauate
them
:
and
the
more
do
conforme
vnto
other
in
them
,
the
more
ought
all
that
desire
to
sacrifice
themselues
to
God
,
to
beware
of
all
conformitie
with
them
.
Especially
,
according
to
some
thing
before
said
,
let
vs
beware
of
worshipping
our
onely
true
God
in
the
false
and
adulterous
maner
that
the
Papists
the
greatest
part
of
the
world
in
Europe
do
worship
him
,
or
as
they
worship
their
idols
.
For
certainly
the
gods
of
those
nations
that
the
Lord
did
cast
out
before
the
Israelites
,
of
the
manner
of
whose
worship
the
Lord
charged
them
to
beware
in
worshipping
of
him
:
the
gods
(
I
say
)
of
those
nations
were
neuer
more
abominable
in
Gods
eyes
,
then
the
idols
of
the
Papists
are
;
yea
,
not
so
abominable
:
For
neuer
was
there
so
much
spoken
of
any
amongst
those
heathen
,
as
is
spoken
against
the
new
Babylon
,
Rome
:
there
neuer
was
any
called
an
Anti-god
,
as
now
the
Pope
is
called
Anti-christ
:
There
neuer
was
any
styled
with
the
name
of
The
man
of
2.
Thes.
2.
3.
4.
sin
and
child
of
perdition
,
as
the
Pope
now
is
.
There
was
neuer
any
said
so
to
oppose
&
exalt
himselfe
aboue
all
that
is
called
God
,
or
that
is
worshipped
,
as
the
Pope
is
said
to
do
.
There
was
neuer
any
that
chalenged
to
himselfe
all
power
in
heauen
and
in
earth
,
to
forgiue
sinnes
,
&c.
as
the
Pope
doth
.
There
was
neuer
any
that
claimed
power
to
set
vp
and
to
depose
Kings
at
his
pleasure
,
as
the
Pope
doth
.
The
head
therefore
of
the
Papists
being
so
wicked
,
and
so
shewing
himselfe
to
be
of
the
world
,
can
the
Papists
themselues
,
that
are
his
deuoted
slaues
and
bondmen
,
be
better
?
How
then
may
we
haue
any
conformitie
with
them
,
especially
in
the
worship
of
God
?
Oh
let
vs
not
forget
how
great
the
sinne
of
Ahaz
was
,
in
sending
a
patterne
of
an
Altar
from
Damascus
,
and
commanding
Vriah
the
Priest
2.
Kin.
16.
20.
to
make
another
at
Ierusalem
conformable
thereunto
.
It
is
therefore
no
small
matter
to
dally
with
God
,
or
to
faile
in
the
least
point
of
the
maner
onely
of
his
worship
.
For
though
our selues
may
be
deceiued
,
not
onely
by
other
,
but
also
by
our
owne
hearts
,
being
deceitfull
out
of
measure
:
Ier.
17.
9.
Gal.
6.
7.
and
though
we
may
also
deceiue
other
,
yet
God
neuer
is
deceiued
or
mocked
.
It
is
not
good
(
they
say
)
to
play
with
Isay
.
6.
3.
Reu.
4.
8.
1.
Sam.
2.
2.
Saints
;
much
lesse
with
him
that
is
holy
,
holy
,
holy
,
and
with
whom
in
holinesse
none
is
to
be
compared
.
We
may
yet
extend
this
conformitie
to
the
world
a
little
further
,
and
more
particularly
to
the
Ministers
of
the
word
,
viz.
for
their
not
conforming
themselues
in
preaching
of
the
word
,
either
to
the
old
Popish
Schoole-men
and
Friers
,
or
to
the
Iesuites
and
Popish
Priests
of
these
times
,
euen
in
their
such
maner
of
preaching
,
by
affecting
much
Latin
,
and
many
friuolous
distinctions
,
needlesse
questions
,
abstruse
and
quaint
points
,
whereby
the
Scripture
is
not
plainly
and
perspicuously
opened
,
neither
fitly
applied
,
but
rather
obscured
,
without
any
edifying
of
the
hearers
:
yea
,
whereby
also
some
points
of
Poperie
are
secretly
couched
,
to
make
way
for
other
afterward
.
This
I
do
the
rather
adde
,
because
the
practise
of
some
in
this
kind
of
preaching
amongst
vs
,
is
much
to
be
lamented
:
yea
,
the
more
,
because
it
is
applauded
by
the
common
people
,
though
understanding
almost
nothing
that
they
heare
.
Alas
,
did
the
ancient
Leuites
in
the
time
of
Nehemiah
so
preach
,
of
whom
it
is
said
,
that
they
read
in
the
booke
of
the
Neh.
8.
8.
law
of
God
distinctly
,
and
gaue
the
sense
,
and
caused
the
people
to
vnderstand
the
reading
?
Is
this
according
to
Pauls
charge
to
Timothy
,
for
rightly
diuiding
the
word
of
truth
?
Is
such
2.
Tim.
2.
15.
preaching
according
to
Pauls
preaching
,
that
although
he
knew
more
tongues
then
all
other
,
and
had
reuelations
in
great
1.
Cor.
14.
18.
2.
Cor.
12.
7.
abundance
,
yet
for
all
that
made
no
ostentation
of
any
such
learning
,
neither
declared
the
testimonie
of
God
with
1.
Cor.
2.
1.
13.
excellencie
of
speech
,
or
in
the
words
which
mans
wisedome
did
teach
,
but
which
the
holy
Ghost
taught
,
comparing
spirituall
things
with
spirituall
?
Yea
,
who
also
said
,
that
not
withstanding
his
varietie
of
tongues
,
he
had
rather
speake
(
but
)
fiue
1.
Cor.
14.
19.
words
with
his
vnderstanding
,
that
he
might
teach
other
also
,
then
ten
thousand
words
in
an
vnknowne
tongue
?
Yea
,
is
this
kind
of
preaching
(
whereof
now
I
speake
)
according
to
the
preaching
of
the
most
learned
and
reuerend
Preachers
and
Fathers
in
our
Church
,
who
do
not
onely
labour
themselues
to
preach
plainly
and
to
the
edification
of
their
hearers
,
but
also
earnestly
exhort
all
other
to
preach
in
like
maner
?
Oh
therefore
that
all
other
Ministers
would
conforme
themselues
in
their
preaching
to
these
examples
,
and
leaue
all
conformitie
herein
with
the
olde
rustie
Schoole-men
,
Friers
,
and
other
Papists
.
Before
I
proceed
any
further
,
I
might
here
obserue
the
passiue
voice
,
especially
for
spirituall
conformitie
,
that
is
,
for
conformitie
in
apparent
and
knowne
sinnes
.
For
the
Apostle
saith
not
,
and
conforme
not
your selues
,
but
he
saith
,
and
be
not
conformed
,
by
any
other
,
either
by
their
examples
,
or
by
their
counsels
,
allurements
and
inticements
whatsoeuer
.
This
I
might
the
rather
obserue
,
because
some
excuse
their
conformitie
to
the
world
,
euen
in
the
premises
,
by
the
prouocation
of
other
to
the
said
conformitie
.
But
endeuouring
breuitie
,
I
will
content
my selfe
with
the
bare
naming
of
this
obseruation
.
To
come
now
to
bodily
conformitie
,
thereby
I
meane
Bodily
conformity
.
not
such
conformitie
as
is
altogether
and
onely
bodily
,
nothing
spirituall
;
but
that
which
is
especially
of
the
bodie
,
and
in
such
things
as
pertaine
to
the
bodie
:
which
also
are
by
the
most
accounted
bodily
,
and
not
at
all
spirituall
;
and
therefore
to
be
no
sinne
at
all
in
such
things
to
conforme
to
the
world
.
But
such
dreamers
,
and
they
that
do
so
thinke
,
haue
forgotten
the
like
plea
of
some
for
other
matters
in
the
Apostles
time
,
and
his
answer
thereunto
,
All
things
are
lawfull
to
me
,
but
all
things
are
not
expedient
:
1.
Cor.
6.
12.
and
10.
23.
1.
Cor.
10.
31.
all
things
are
lawfull
,
but
all
things
edifie
not
:
neither
do
all
things
make
to
the
glorie
of
God
,
at
the
which
notwithstanding
all
Christians
must
aime
,
euen
in
eating
and
drinking
,
and
in
whatsoeuer
else
they
do
.
Such
pleaders
also
for
such
conformitie
of
bodie
,
haue
forgotten
that
which
elswere
the
Apostle
speaketh
,
for
the
thinking
vpon
.
and
therefore
for
practise
accordingly
of
whatsoeuer
Phil.
4.
8.
things
are
louely
,
whatsoeuer
things
are
of
good
report
,
as
wel
as
of
whatsoeuer
are
simply
true
,
honest
,
iust
,
and
pure
.
And
although
the
kingdome
of
God
do
not
consist
in
meates
and
Rom.
14.
17.
drinkes
,
viz.
onely
or
principally
,
yet
euen
in
such
things
we
are
to
haue
respect
to
the
kingdome
of
God
.
But
what
are
these
things
now
to
be
touched
concerning
bodily
conformitie
?
Euen
the
generall
conformitie
of
all
sorts
,
of
all
ages
,
of
men
and
women
,
as
well
professors
of
the
word
as
of
other
,
to
the
world
,
and
to
them
that
are
altogether
of
the
world
,
meere
worldlings
,
and
a
very
little
better
then
Atheists
.
Wherein
is
this
conformitie
?
First
of
all
in
apparell
,
not
so
much
touching
the
matter
,
the
same
being
oftentimes
aboue
mens
callings
and
abilities
,
that
therein
they
may
braue
it
out
with
the
best
;
but
also
and
especially
in
the
fashion
and
colour
,
and
maner
of
making
the
same
.
For
the
Lord
hath
commanded
not
some
Thes.
5.
5.
8.
Ehes
.
5.
8.
but
all
that
are
of
the
day
(
that
is
,
children
of
the
light
)
to
be
sober
,
with
sobrietie
ioyning
the
breastplate
of
faith
,
and
loue
,
and
hope
of
saluation
:
thereby
shewing
that
where
there
is
true
faith
,
and
loue
,
and
hope
,
there
is
and
will
be
sobrietie
also
;
and
the
lesse
sobrietie
,
bewrayeth
lesse
faith
,
loue
and
hope
.
So
saith
Peter
,
Girding
vp
the
loynes
of
your
mind
,
be
sober
,
and
hope
to
the
end
,
&c.
No
sobrietie
therefore
,
1.
Pet.
1.
13.
no
hope
to
the
end
.
And
againe
,
Be
sober
and
watch
,
for
the
diuell
your
aduersarie
goeth
about
like
a
roaring
Lion
1.
Pet.
5.
8.
seeking
whom
to
deuoure
.
They
therefore
that
are
not
sober
,
expose
and
lay
open
themselues
to
the
diuell
.
I
could
alledge
many
other
Scriptures
in
commendation
of
sobrietie
.
Yea
but
,
will
some
man
say
,
such
Scriptures
are
onely
for
sobrietie
of
the
mind
,
and
confining
of
the
thoughts
,
and
moderation
of
the
affections
,
the
which
are
(
as
it
were
)
the
loines
of
our
minds
.
What
then
?
The
inward
man
commandeth
the
outward
.
Where
there
is
the
inward
sobrietie
,
there
cannot
but
be
the
outward
.
The
outward
may
be
where
there
is
not
the
inward
:
but
it
is
impossible
for
the
inward
to
be
without
the
outward
,
where
there
is
knowledge
of
the
things
that
belong
to
the
outward
sobrietie
.
The
sharp
reprehension
also
of
the
daughters
of
Zion
,
Isay
.
3.
16.
&c.
for
their
immodestie
in
apparell
,
and
lightnesse
in
their
gesture
,
going
minsingly
,
and
with
their
neckes
stretched
out
,
(
oh
that
our
Ladies
and
other
fine
Dames
would
wisely
consider
that
place
,
&
make
vse
thereof
accordingly
,
)
this
reprehension
(
I
say
of
those
daughters
of
Zion
)
doth
condemne
the
like
in
all
,
and
commend
the
contrary
to
all
.
The
Lord
also
by
another
Prophet
doth
very
heauily
threaten
to
punish
the
Princes
,
and
the
Kings
children
,
and
Zeph.
1.
8.
all
such
(
without
exception
of
any
)
as
are
clothed
with
strange
apparell
.
What
shall
I
say
of
the
Apostolicall
precepts
for
women
to
adorne
themselues
with
shamefastnesse
and
sobrietie
,
&
c
?
Do
not
these
Scriptures
belong
to
these
times
,
as
well
as
other
Scriptures
both
commandements
and
promises
?
Denie
the
one
,
and
denie
the
other
;
take
away
the
one
,
and
take
away
the
other
.
So
in
the
end
,
we
that
haue
receiued
most
mercies
,
shall
be
most
lawlesse
.
No
Scriptures
shall
belong
vnto
vs
.
May
any
looke
for
saluation
,
without
the
Scriptures
,
which
onely
are
able
to
make
2.
Tim.
3.
15.
vs
wise
vnto
saluation
?
Do
not
such
Scriptures
also
belong
to
men
as
well
as
women
?
Doubtlesse
they
do
;
except
men
will
say
,
that
God
will
haue
women
onely
to
be
saued
,
and
not
men
.
Women
are
especially
named
,
because
the
sexe
most
commonly
is
giuen
most
to
pride
&
new
fashions
.
Yet
that
place
of
Zephaniah
is
of
men
,
Princes
,
and
Kings
sonnes
,
yea
of
all
such
generally
as
are
clothed
with
strange
apparell
,
or
with
the
apparell
of
strangers
.
If
yet
any
will
harp
vpon
the
former
string
,
of
those
Scriptures
of
the
old
Testament
to
be
now
out
of
date
,
as
hauing
belonged
onely
to
the
Israelites
;
let
him
remember
,
that
whatsoeuer
things
are
aforetime
written
,
are
written
as
well
Rom.
15.
4.
for
our
learning
(
or
instruction
)
as
for
the
learning
and
instruction
of
the
Israelites
:
yea
rather
more
for
vs
,
then
for
1.
Pet.
1.
12.
them
.
And
hath
the
Lord
dealt
more
bountifully
with
vs
then
with
them
,
and
doth
he
not
require
more
dutie
of
vs
then
of
them
?
Doublesse
the
more
that
God
hath
honored
Heb.
2
,
1.
vs
,
by
speaking
immediatly
vnto
vs
by
his
Sonne
in
our
owne
nature
,
the
more
earnest
heed
we
ought
to
giue
to
those
things
which
we
haue
heard
from
that
his
Son
,
&c.
Yet
alas
in
these
times
,
and
in
this
matter
of
fashioning
to
the
world
,
all
men
liue
as
if
there
were
no
word
of
God
to
the
contrary
:
yea
,
as
though
not
onely
the
Pope
(
that
dispenseth
with
greater
matters
)
but
God
himselfe
had
giuen
dispensation
for
all
to
liue
as
they
list
,
and
to
do
what
they
list
.
We
may
now
well
crie
out
,
O
the
fashions
,
the
fashions
of
these
times
.
He
that
in
apparell
will
see
the
fashions
of
all
countries
,
need
not
to
trauell
out
of
our
owne
land
:
he
may
see
all
,
and
more
then
all
within
the
land
.
Euery
other
nation
do
better
content
themselues
with
their
owne
fashions
,
then
we
here
in
England
.
Yea
,
we
here
in
England
,
by
our
multiplicitie
of
fashions
,
do
reade
a
lecture
of
doing
the
like
to
all
other
nations
.
This
horse
disease
of
the
fashions
,
hath
hatched
another
of
the
yellowes
,
as
dangerous
,
as
foule
,
as
vncomely
as
the
former
,
a
species
and
a
daughter
of
the
former
;
and
from
the
foundations
of
the
world
(
for
ought
appeareth
by
any
histories
)
neuer
heard
of
till
now
very
lately
,
and
in
our
land
,
as
if
the
same
were
the
common
schoole
of
all
vanitie
;
except
onely
in
Ireland
,
where
they
saffron
all
their
wearing
linnen
(
as
some
report
)
for
the
auoiding
of
that
vermin
,
that
do
most
abound
in
the
country
.
Thrift
indeed
is
pleaded
for
this
yellowing
of
linnen
,
as
the
which
being
so
yellowed
,
needeth
not
so
much
washing
.
But
why
do
they
not
so
yellow
also
their
other
wearing
linnen
,
and
bed-linnen
and
table-linnen
?
They
also
that
herein
do
most
pleade
thrift
,
in
all
other
things
are
least
thriftie
;
yea
,
most
prodigall
,
most
riotous
.
With
the
premises
may
be
remembred
the
diuers
formes
otherwise
of
apparell
,
sometime
long
waists
,
sometimes
short
waists
;
the
aprons
of
women
and
the
girdles
of
men
being
almost
at
their
chins
.
So
also
the
varietie
of
mens
breeches
,
sometimes
like
great
cloak-bags
,
sometimes
below
like
water-tankers
at
the
top
.
So
also
of
hats
,
sometimes
high
crowned
,
sometimes
low
crowned
;
sometimes
narrow
brimmed
,
sometimes
broad
brimmed
,
so
bangling
about
the
eares
of
men
,
and
hiding
their
faces
,
that
they
cannot
easily
be
discerned
:
and
therefore
the
more
resembling
such
couerings
of
the
face
as
the
Apostle
forbad
1.
Cor.
11.
4.
4.
&c.
the
men
of
Corinth
in
their
Ecclesiasticall
meetings
and
religious
exercises
.
Notwithstanding
such
hats
seeme
more
tollerable
for
women
,
as
being
more
agreeable
to
such
couerings
as
the
Apostle
commendeth
to
the
women
of
Corinth
,
in
the
place
before
alledged
.
The
like
may
be
said
of
the
varietie
of
girdles
,
points
,
garters
,
bootes
,
spurres
,
shooes
,
and
shoo-strings
;
though
now
bootes
and
spurres
haue
go●
the
vpper
hand
of
shoos
and
shoo-strings
,
and
haue
almost
iustled
them
like
Iacke
of
Lent
cleane
out
of
doores
.
Moreouer
,
the
former
diseases
of
fashions
generally
,
and
of
the
yellowes
particularly
,
go
not
alone
,
but
are
likewise
accompanied
with
a
third
,
at
least
in
men
,
namely
,
the
staggers
.
For
alas
,
how
do
men
in
these
dayes
,
of
all
sorts
almost
,
stagger
and
reele
in
all
places
.
Husbandmen
,
seruants
men
and
boyes
▪
come
not
to
any
market
almost
,
but
they
go
home
staggering
and
reeling
.
But
this
belonging
to
the
spirituall
conformity
to
the
world
before
spoken
of
,
it
shall
be
sufficient
to
haue
interposed
thus
much
thereof
in
this
place
:
the
rather
haue
I
named
this
now
,
(
though
somewhat
disorderly
)
because
I
had
before
but
named
the
roote
of
this
disease
.
The
premises
are
the
more
worthy
of
reproofe
,
because
as
the
spider
taketh
hold
with
her
Pro.
30.
28.
hands
,
and
is
in
Kings
palaces
:
so
the
greatest
of
these
euils
haue
gotten
footing
in
the
houses
of
the
greatest
professors
,
2.
Cor.
8.
18.
and
of
such
as
haue
bin
of
praise
in
the
Gospell
,
and
haue
infected
not
onely
their
seruants
,
but
also
their
children
,
yea
their
wiues
,
yea
themselues
,
at
least
they
being
whist
and
winking
at
them
in
their
seruants
,
children
and
wiues
,
not
saying
vnto
them
,
Why
do
ye
so
?
and
so
being
1.
Kings
1.
6.
accessorie
vnto
them
.
O
lamentable
,
O
wofull
.
For
,
is
this
inhibition
of
conformitie
to
the
world
,
only
to
husbands
themselues
,
and
not
also
to
wiues
?
to
parents
,
and
not
also
to
children
?
to
masters
,
&
not
also
to
seruants
?
Doubtlesse
it
is
to
the
one
as
well
as
to
the
other
.
The
husband
Gen.
2.
24.
Mat.
195.
Psal.
128.
3.
and
wife
are
one
flesh
.
Children
are
branches
of
their
parents
.
Seruants
are
hands
to
their
masters
.
All
make
an
houshold
.
Is
not
Abraham
commended
that
he
would
Gen.
18.
19.
teach
his
children
and
houshold
the
way
of
the
Lord
▪
&c.
The
commendation
of
Abraham
is
a
commandement
for
all
that
will
be
children
to
Abraham
;
and
a
reprehension
of
all
that
do
not
that
,
for
which
Abraham
is
commended
.
Oh
let
such
remember
the
sharp
reprehension
of
Eli
by
1.
Sam.
2.
31.
&c
▪
and.
3.
17.
the
Lord
,
for
his
being
no
sharper
to
his
children
:
as
also
the
fearfull
commination
against
his
house
in
▪
that
behalfe
,
1.
Kings
.
2.
17.
with
the
euent
according
.
Here
let
vs
not
omit
amongst
the
conformities
of
these
times
to
the
world
womens
painting
their
faces
and
breasts
,
and
laying
open
their
said
breasts
most
immodestly
,
almost
to
their
wasts
,
yea
,
their
picturing
likewise
vpon
their
breasts
cherries
and
birds
,
yea
,
the
patching
of
them
also
,
and
of
their
faces
,
here
a
patch
and
there
a
patch
.
Oh
abominable
,
oh
monstrous
;
the
daughters
of
Zion
before
mentioned
and
wicked
Iesabel
her selfe
neuer
came
to
this
height
.
To
the
former
may
be
added
their
wearing
of
strange
haire
,
I
meane
the
haire
of
other
women
,
either
bought
of
some
that
are
poore
,
and
for
money
glad
to
cut
it
off
to
serue
the
foolish
desires
of
other
,
or
taken
from
the
heads
of
some
before
dead
,
the
which
strange
haire
▪
likewise
sometimes
they
dye
,
not
according
to
the
colour
of
their
owne
haire
,
but
white
,
or
of
some
other
colour
,
according
to
the
fashion
of
most
,
that
so
all
in
colour
of
haire
may
be
like
one
to
another
,
how
vnlike
soeuer
in
complexion
;
and
all
may
weare
one
liuerie
,
as
seruing
all
one
mistris
.
The
like
may
be
said
of
their
pendent
locke
about
their
cheekes
most
vndecently
,
howsoeuer
they
thinke
themselues
adorned
thereby
,
and
directly
contrary
to
the
precepts
of
Paul
and
of
Peter
,
I
suppose
also
that
if
they
knew
1.
Tim.
2.
9.
1.
Pet.
2.
3.
their
butter
to
be
made
by
any
wearing
such
lockes
,
they
would
not
very
willingly
eate
thereof
,
I
could
speake
more
homely
hereof
,
but
that
I
thinke
some
to
do
it
more
of
ignorance
,
and
custome
,
and
to
satisfie
the
minds
of
some
other
,
either
husbands
,
or
parents
,
or
mistresses
,
then
of
any
pride
they
take
therein
,
either
not
knowing
or
not
remembring
what
holy
Scripture
hath
said
against
the
same
.
But
let
vs
diue
a
little
deeper
into
these
deepe
abominations
of
these
times
,
drawne
from
the
deepe
pit
of
hell
it selfe
.
How
therefore
haue
men
and
women
changed
their
s●xe
,
(
as
much
as
they
can
)
one
with
another
?
Men
wearing
long
haire
like
vnto
women
,
and
women
cutting
off
their
hai●e
like
vnto
boyes
,
or
beardlesse
yong
men
,
wearing
nothing
thereon
but
hats
,
putting
them
also
off
to
such
as
they
meete
.
Oh
monstrous
,
oh
monstrous
.
Are
not
these
things
in
men
,
and
also
in
women
,
dir●ctly
contrary
1.
Cor.
11.
14.
15
to
the
Apostles
doctrine
?
Is
not
the
doing
of
either
of
both
,
to
gaine
say
to
the
face
of
the
Apostle
?
yea
,
of
Christ
himselfe
that
spake
in
the
Apostle
,
as
the
souldiers
did
?
Is
2.
Cor.
13.
3.
Mat.
27.
30.
2.
Tim.
3.
16.
it
not
a
crying
of
defiance
to
the
holy
Ghost
,
by
whose
inspiration
the
whole
holy
Scripture
was
giuen
,
and
by
whose
direction
Paul
wrote
all
that
he
did
?
Of
such
long
haired
men
the
Scripture
recordeth
one
,
and
but
one
example
,
Absolom
the
rebellious
and
traiterous
sonne
of
Dauid
,
2.
Sam
▪
14.
26.
whose
fearfull
end
and
direfull
iudgement
all
men
know
,
namely
▪
that
by
that
his
long
haire
he
was
hanged
chap.
18.
9.
in
an
oake
.
Oh
that
our
like
haired
gentlemen
would
make
vse
thereof
,
and
tremble
.
Would
any
of
them
haue
the
like
end
?
Though
they
would
not
,
yet
let
them
feare
a
worse
.
Of
such
short
haired
Gentlewomen
,
I
find
not
one
example
,
either
in
Scripture
,
or
elsewhere
.
And
what
shall
I
say
of
such
poled
rigs
,
ramps
and
Tomboyes
?
May
it
not
be
thought
that
they
do
so
,
that
sometimes
by
some
not
knowing
them
,
they
may
be
taken
for
yong
men
in
long
coates
,
the
rather
because
some
of
them
also
weare
boots
and
spurres
,
and
short
swords
by
their
sides
,
that
being
so
taken
they
may
also
be
bed-fellowes
to
such
yong
men
,
and
so
play
the
harlots
with
them
,
as
holy
Pope
Ioane
did
,
who
by
that
meanes
being
with
child
,
fell
into
her
trauell
thereof
as
she
was
in
the
midst
of
her
holy
Procession
with
al
her
carnall
Cardinals
,
none
of
them
all
perceiuing
any
such
thing
before
.
We
may
aske
the
question
that
the
Lord
asketh
,
and
make
that
answer
that
the
Lord
also
maketh
:
Were
they
Ier
▪
6.
15.
&
8.
12.
ashamed
when
they
committed
this
abomination
?
Nay
,
they
were
not
at
al
ashamed
,
neither
could
they
blush
.
But
if
they
be
not
past
all
grace
,
let
them
take
heed
in
time
.
Let
them
be
ashamed
and
repent
,
and
that
speedily
;
otherwise
let
them
feare
,
yea
,
certainly
looke
for
the
which
in
the
former
places
followeth
:
Therefore
they
shall
fall
among
them
that
fall
;
at
the
time
that
I
shall
visit
them
,
they
shall
be
cast
downe
,
saith
the
Lord
.
In
this
their
fall
they
shall
be
confounded
,
and
ashamed
with
euerlasting
shame
.
In
the
meane
time
,
the
lesse
themselues
are
ashamed
or
touched
with
this
their
great
sinne
,
let
vs
all
that
feare
God
,
mourne
the
more
for
them
,
praying
also
for
them
(
as
Simon
Magus
intreated
Peter
and
Iohn
to
pray
for
him
)
that
none
of
those
things
Act.
8.
24.
they
haue
deserued
may
come
vpon
them
.
Yea
,
let
vs
mourne
and
pray
the
more
for
our selues
and
the
whole
Land
,
because
such
sinnes
are
crying
sinnes
in
the
eares
of
the
Lord
of
hoasts
,
for
iudgement
against
the
whole
Land
.
With
that
before
said
,
of
mens
wearing
long
haire
like
to
women
,
we
may
ioyne
the
great
varietie
of
mens
cutting
their
haire
,
whereby
they
greatly
disguise
and
deforme
themselues
,
not
onely
making
themselues
fooles
,
but
looking
also
like
to
some
vnreasonable
creatures
:
especially
some
fooles
of
the
country
that
go
to
plough
and
cart
,
and
in
other
places
men
of
all
trades
,
tailers
,
shoomakers
butchers
,
millers
,
tapsters
,
&c.
are
to
be
admired
for
their
strange
locks
and
long
haire
,
some
all
before
,
some
all
behind
,
some
long
round
about
,
their
crownes
being
cut
short
like
cootes
or
Popish
Priests
and
Priers
:
some
hauing
long
locks
at
their
eares
,
as
if
they
had
foure
eares
,
or
were
prick-eared
:
some
hauing
a
little
long
locke
onely
before
,
hanging
downe
to
their
noses
,
like
to
the
taile
of
a
weasell
;
euery
man
being
made
a
foole
at
the
Barbers
pleasure
,
or
making
a
foole
of
the
Barber
,
for
mony
to
make
him
such
a
foole
.
For
as
it
is
said
of
the
makers
of
idols
and
images
,
They
that
make
them
,
are
like
vnto
them
:
so
may
it
be
said
of
such
fooles
and
such
barbers
.
Psal.
115.
8.
Most
lamentable
especially
is
it
,
that
great
fore-tops
and
long
haire
hath
seized
vpon
some
in
the
ministerie
,
that
come
vp
to
the
chaire
of
Moses
,
more
like
some
Gentlemens
butlers
,
then
Ministers
of
the
word
;
and
being
in
that
place
,
they
conforme
themselues
to
another
sort
altogether
of
the
world
,
namely
,
Players
,
and
so
they
speake
like
to
actors
vpon
a
stage
.
Alas
,
how
lamentable
is
this
?
I
do
the
rather
speake
a
word
hereof
,
hoping
that
my
labours
may
come
to
the
hands
of
some
that
haue
power
and
hearts
to
reforme
it
.
For
it
is
a
great
scandall
,
and
no
small
disgrace
to
that
honorable
calling
.
The
yong
yeares
of
some
,
may
not
be
pleaded
for
excuse
thereof
:
because
though
they
be
yong
in
yeares
,
yet
by
calling
they
are
Elders
,
and
ought
to
be
of
graue
cariage
beseeming
Elders
.
Tit.
2.
12.
All
these
things
I
haue
not
spoken
with
any
delight
in
so
speaking
,
but
in
griefe
of
heart
from
loue
to
God
and
men
,
to
see
such
things
,
and
not
without
feare
of
Gods
iudgements
against
such
things
.
I
might
speake
much
more
of
this
theame
,
but
I
cannot
reckon
all
fashions
of
the
world
,
and
of
other
vnto
them
;
and
therefore
no
longer
to
linger
in
this
conformitie
to
the
world
,
which
maketh
a
deformitie
of
all
things
;
neither
to
speake
any
more
of
Gods
childrens
fashioning
themselues
to
this
wicked
world
,
that
putteth
all
out
of
fashion
;
before
notwithstanding
I
passe
altogether
from
The
pronowne
,
this
▪
this
argument
,
let
vs
not
altogether
forget
the
pronoune
this
,
as
interlaced
by
the
Apostle
,
and
prefixed
before
the
word
world
,
the
better
to
inforce
the
dehortation
from
all
conformitie
thereunto
.
For
it
noteth
the
shortnesse
and
vncertaintie
of
the
world
.
In
which
respect
it
is
elsewhere
called
this
present
world
;
yea
,
with
this
adiunct
euill
also
inserted
T
it
2.
12.
Gal.
1.
4.
before
it
.
And
this
is
not
so
much
to
be
vnderstood
of
the
place
of
the
world
,
as
of
those
persons
in
the
world
,
which
before
I
haue
shewed
to
be
meant
by
the
word
world
in
this
place
.
And
therefore
the
Prophet
speaking
of
such
,
saith
,
How
are
they
brought
into
desolation
as
in
a
moment
?
Psal.
73.
19.
Zophar
also
speaking
of
the
wicked
man
in
the
singular
number
,
saith
,
Though
his
excellencie
mount
vp
to
the
Iob.
20.
6.
&c.
heauens
,
and
his
head
reach
to
the
clouds
,
yet
he
shall
perish
for
euer
like
his
owne
dung
:
they
which
haue
seene
him
,
shall
say
,
Where
is
he
?
He
shall
flie
away
as
a
dreame
,
he
shall
be
chased
away
as
a
vision
of
the
right
,
&c.
Haue
we
not
also
heard
Iob.
21.
13.
before
,
that
Iob
saith
,
that
the
wicked
in
a
moment
go
downe
to
the
graue
?
Is
not
this
manifest
by
the
whole
world
(
eight
Gen.
7.
17.
persons
onely
excepted
)
taken
all
napping
in
the
flood
?
Gen.
19.
24.
by
Sodome
and
Gomorrha
suddenly
consumed
by
fire
from
heauen
?
So
likewise
by
the
examples
of
Pharaoh
and
Exod.
14.
24.
his
armie
,
suddenly
drowned
in
the
sea
?
of
Corah
,
Dathan
Num.
16.
31.
and
Abiram
,
suddenly
swallowed
vp
of
the
earth
?
of
Nabal
,
suddenly
becoming
like
a
stone
,
&c.
of
Absolom
,
subdenly
1.
Sam.
25.
38.
2.
Sam.
18.
9.
hanged
by
the
haire
of
the
head
in
an
oake
,
and
all
his
armie
as
suddenly
vanquished
:
of
the
armie
of
Senaherib
,
all
almost
slaine
in
one
night
by
one
Angell
of
the
Isay
.
37.
36.
38.
Lord
,
and
himselfe
likewise
murdered
by
his
owne
sonne
suddenly
,
as
he
was
worshipping
in
the
temple
of
Nisroch
his
god
:
of
Haman
,
on
the
sudden
hanged
on
the
tree
Ester
.
7.
9.
10.
which
he
had
prepared
for
Modecai
:
of
Belshazzar
,
suddenly
losing
both
life
and
kingdome
:
and
finally
(
to
omit
Dan.
5.
30.
many
other
)
of
Herod
in
a
moment
smitten
by
an
Angell
of
the
Lord
,
and
eaten
vp
of
wormes
?
Act.
12.
23.
The
riches
of
the
world
are
vncertaine
,
their
honours
vncertaine
,
their
friendship
vncertaine
,
their
health
vncertaine
,
their
liues
vncertaine
,
not
onely
as
other
mens
,
but
also
much
more
:
who
therefore
that
is
wise
would
conforme
vnto
them
?
Besides
the
former
vncertaintie
in
euery
respect
of
the
men
of
the
world
,
who
seeth
not
that
men
fashioning
themselues
to
the
world
,
and
being
at
greater
expenses
by
the
daily
change
of
such
fashions
,
then
they
need
,
to
disable
themselues
from
performing
many
duties
of
loue
vnto
other
,
and
from
leauing
so
much
to
their
own
children
(
though
many
)
as
their
parents
left
to
themselues
alone
?
yea
,
sometimes
by
such
conformitie
and
often
change
of
fashions
,
as
new
fashions
are
inuented
,
they
that
were
(
at
the
first
)
full
,
are
brought
to
such
penurie
,
that
they
are
glad
to
hire
themselues
out
for
bread
:
or
that
which
is
worse
,
1.
Sam.
2.
5.
they
hide
themselues
,
and
play
least
in
sight
:
yea
,
that
is
worse
of
all
,
either
they
beg
for
bread
,
or
else
being
taken
and
committed
to
prison
,
they
die
in
great
miserie
:
yea
also
do
greatly
damnifie
other
,
by
their
great
brauerie
,
making
shew
of
great
wealth
,
and
running
into
greater
debt
then
they
are
able
to
pay
,
do
also
begger
other
as
well
as
themselues
.
Do
not
some
also
fall
to
theeuerie
and
robberie
,
for
maintenance
of
their
new
fashions
and
brauerie
?
Last
of
all
,
for
our
further
admonition
to
be
the
more
warie
of
all
conformitie
to
the
world
,
it
is
worthy
our
remembrance
and
good
considerations
,
that
the
Israelites
1.
Sam.
8.
5.
6.
desired
a
King
,
only
to
be
in
the
fashion
of
other
nations
:
so
they
said
,
Make
vs
a
King
to
iudge
vs
,
like
all
nations
.
This
thing
did
not
a
little
displease
Samuel
,
but
it
di●pl●ased
the
Lord
much
more
.
For
though
the
Lord
bade
Samuel
praying
in
his
griefe
for
direction
therein
,
to
hearken
ver.
7.
vnto
the
people
in
all
that
they
said
vnto
him
:
yet
marke
the
Lords
reason
why
he
would
haue
Samuel
so
to
hearken
vnto
the
people
,
For
(
saith
the
Lord
)
they
haue
not
reiected
thee
,
but
they
haue
reiected
me
,
that
I
should
not
reigne
ouer
them
.
May
not
such
as
are
so
ready
to
conforme
to
the
world
,
as
the
Israelites
were
desirous
of
a
King
,
to
be
like
to
other
nations
,
feare
lest
the
Lord
say
of
them
,
that
they
haue
reiected
him
,
in
that
they
haue
reiected
his
word
,
and
not
submitted
themselues
to
his
word
against
such
conformi●ie
?
This
reason
against
such
conformitie
from
the
former
example
of
the
Israelites
desire
of
a
King
that
they
might
be
conformable
to
other
nations
,
is
the
more
weightie
,
because
the
Lord
by
the
Prophet
Hos.
13.
10.
11.
Num.
11.
33.
Psal.
106.
15.
Qu.
saith
,
that
when
they
asked
a
King
,
he
gaue
them
a
King
in
his
anger
,
(
as
before
he
had
giuen
them
quailes
)
and
tooke
him
away
in
his
wrath
.
But
if
he
gaue
them
a
King
in
his
anger
,
how
did
he
take
him
away
in
his
wrath
?
The
taking
away
of
a
King
giuen
in
Gods
anger
,
may
seeme
to
be
a
testimonie
of
his
fauour
rather
then
of
his
wrath
;
especially
the
Lord
aduancing
Dauid
to
his
throne
,
a
man
according
to
Gods
owne
heart
?
I
answer
,
that
the
Lord
gaue
An.
Saul
to
be
their
King
,
in
his
anger
against
them
;
but
hee
tooke
him
away
in
his
wrath
against
Saul
himselfe
for
his
sinnes
,
namely
,
for
his
transgression
of
the
Lords
commandement
1.
Sam.
15.
23.
1.
Chron.
10.
13
touching
the
Amalekites
,
and
for
his
asking
counsell
of
one
that
had
a
familiar
spirit
.
How
we
may
auoid
conformitie
to
the
world
.
That
we
may
the
better
take
heed
of
such
fashioning
our selues
▪
or
being
fashioned
to
the
world
,
let
vs
all
,
especially
such
as
haue
bin
borne
of
Christian
parents
,
&
haue
had
Christian
education
,
take
heed
of
all
familiar
societie
with
the
world
.
For
there
is
no
meanes
more
effectuall
to
conforme
men
to
the
world
,
then
companie
and
familiaritie
with
the
world
.
Therefore
the
Lord
both
often
and
earnestly
charged
the
Israelites
to
beware
of
all
Exod.
23.
32.
and
34.
12.
Deut.
7.
2.
&c.
couenants
with
the
heathen
nations
,
lest
they
should
learne
their
fashions
,
and
be
infected
with
their
sinnes
,
both
in
the
worship
of
God
,
and
also
in
other
things
,
So
doth
Salomon
his
sonne
,
and
all
other
.
We
know
likewise
what
Pro.
1.
10.
4.
14.
2.
Chron.
20
37
the
Lord
said
to
Iehosaphat
for
his
societie
with
Ahaziah
King
of
Israel
;
how
also
he
commanded
Amaziah
King
of
Iuda
to
dismisse
the
hundred
thousand
Israelites
whom
he
had
hired
to
helpe
him
against
his
enemies
,
though
to
the
losse
of
an
hundred
talents
of
siluer
paid
before
,
and
to
the
great
spoile
that
they
so
dismissed
did
make
as
they
2.
Chron.
27.
7.
&c.
returned
.
He
also
that
will
dwell
in
Gods
tabernacle
,
must
▪
contemne
avile
person
.
Dauid
also
himselfe
often
protesteth
Psal.
15.
4.
Psal.
26.
4.
31.
6.
139.
21.
Psal.
119.
15.
his
hatred
of
the
wicked
,
and
biddeth
the
euill
doers
to
auant
,
because
he
was
resolued
to
keep
Gods
commandements
;
thereby
noting
that
he
could
not
keepe
Gods
commandements
,
if
he
should
suffer
the
wicked
to
be
his
companions
.
A
little
leauen
doth
the
more
easily
sowre
the
whole
1.
Cor.
5.
6.
1.
Cor.
15
33.
lump
:
and
euill
communications
the
more
easily
corrupt
good
manners
,
because
we
are
all
by
nature
more
apt
and
more
inclinable
to
euill
then
to
good
;
yea
,
altogether
to
euill
,
not
at
all
to
good
.
Another
meanes
against
being
fashioned
to
the
world
,
is
to
turne
away
our
eyes
from
beholding
of
vanitie
,
and
the
Psal.
119.
37.
fashions
of
other
.
Dinah
paid
deare
for
her
going
but
to
see
the
fashions
of
the
Shechemitish
daughters
:
and
the
Israelites
Gen.
34.
1.
2.
being
inuited
by
the
Moabites
to
the
sacrifices
of
their
gods
,
that
is
,
to
their
idolatrous
feasts
,
became
idolaters
Num.
25.
2.
with
them
,
and
bowed
downe
to
their
gods
.
If
of
necessitie
we
come
in
companie
where
we
cannot
but
behold
such
things
;
and
if
by
the
like
necessitie
we
haue
some
dealing
with
the
men
of
the
world
,
and
cannot
auoid
it
;
then
by
prayer
to
God
let
vs
carrie
such
spiritual
preseruatiues
about
vs
,
against
all
corruption
thereby
,
as
we
vse
to
carrie
about
vs
in
times
of
common
sicknesse
,
so
to
preserue
vs
from
all
infection
of
such
sicknesse
.
These
things
must
be
ioyned
with
those
afterward
now
to
be
spoken
of
:
in
the
meane
time
let
none
flatter
themselues
.
Sin
,
of
small
beginnings
and
small
meanes
,
quickly
groweth
great
;
and
being
once
so
growne
,
it
is
hardly
repressed
.
Neither
doth
one
sinne
go
alone
,
but
is
accompanied
with
another
.
The
world
also
is
a
subtill
harlot
,
yea
more
subtill
then
that
harlot
whereof
Salomon
admonisheth
his
sonne
and
all
men
to
beware
,
and
to
take
heed
of
Pro
▪
6.
25.
and
7.
5.
&c.
her
inticements
and
allurements
vnto
her
fashions
.
Thus
much
of
this
first
part
of
this
second
verse
,
in
these
words
,
And
be
not
conformed
to
this
world
.
CHAP.
XIII
.
Of
the
next
words
,
viz
of
the
amplification
thereof
by
an
opposite
thereto
,
namely
,
transformitie
:
as
also
of
the
meanes
whereby
we
may
be
transformed
:
and
of
part
of
the
second
amplification
of
our
said
transforming
,
from
the
end
thereof
that
is
,
that
we
may
proue
what
is
the
will
of
God
.
THe
next
words
are
,
But
be
ye
transformed
.
Of
these
Be
be
transformed
.
words
I
will
speake
very
brefly
.
The
first
word
,
but
,
here
and
elsewhere
noteth
a
plaine
opposition
betwixt
that
before
,
and
this
now
spoken
;
betwixt
that
conformitie
to
this
world
,
and
this
transformitie
:
yea
,
such
an
opposition
,
as
that
the
one
and
the
other
cannot
agree
together
,
neither
may
be
ioyned
together
.
The
like
opposition
of
impossible
agreement
together
,
is
noted
by
the
same
word
in
the
originall
text
elsewhere
,
as
when
our
Sauiour
saith
,
Mat.
16.
17.
Ioh.
6.
27.
Flesh
and
blood
hath
not
reuealed
this
vnto
thee
,
but
my
Father
which
is
in
heauen
.
And
,
Labour
not
for
the
meate
which
perisheth
,
but
for
the
meate
which
abideth
to
euerlasting
life
.
By
the
same
word
also
Paul
noteth
such
an
opposition
betwixt
fainting
and
being
daily
renewed
in
the
inward
man
,
2.
Co●.
4.
16.
as
that
thereby
he
teacheth
such
as
so
faint
and
be
discouraged
by
afflictions
,
cannot
all
the
while
they
so
faint
be
renewed
in
their
inward
man
.
The
opposition
also
betwixt
ver.
17.
looking
on
the
things
that
are
seene
,
and
the
things
that
are
not
seene
,
is
exprest
by
the
same
word
that
is
here
translated
but.
So
when
Iohn
saith
to
Gaius
,
Follow
not
that
which
3.
Ioh.
11.
is
euill
,
but
that
which
is
good
;
he
teacheth
,
that
both
euill
and
good
cannot
be
followed
.
Many
other
the
like
places
there
are
,
needlesse
to
be
here
alledged
.
By
this
word
therefore
but
,
the
Apostle
in
this
place
teacheth
,
vs
,
that
2.
Kin.
17.
33.
41
we
can
be
no
more
conformed
to
the
world
and
thus
transformed
,
then
we
can
truly
feare
God
,
and
yet
serue
other
gods
;
or
then
we
may
sweare
by
the
Lord
and
by
Malcham
;
Zap
.
1.
5.
or
to
be
short
,
then
we
can
follow
both
good
and
euill
.
Secondly
,
this
word
but
,
in
sinuateth
something
to
be
vnderstood
after
the
word
be
transformed
,
whereunto
we
must
be
transformed
,
as
well
as
before
the
Apostle
had
shewed
whereunto
we
must
not
be
conformed
,
viz.
to
the
world
.
As
therefore
conforming
and
transforming
are
opposed
one
to
another
;
so
,
what
is
to
be
opposed
to
the
world
,
but
God
himselfe
?
For
we
haue
before
heard
,
that
the
amitie
of
the
world
,
and
the
wisedome
of
the
world
,
are
opposed
to
the
loue
of
God
,
and
to
the
wisedome
of
God
.
By
these
things
therefore
it
is
euident
,
that
when
the
Apostle
exhorteth
vs
to
be
transformed
,
he
meaneth
,
we
should
be
transformed
to
God
,
in
being
holy
as
he
is
holy
,
as
before
we
heard
.
It
is
a
turning
,
but
from
the
world
vnto
God
,
as
God
himselfe
saith
,
If
thou
returne
,
returne
vnto
me
.
And
Iam
4.
1.
A
&
.
16.
18.
Ephes.
22.
2.
Cor.
4.
4.
this
all
one
with
turning
from
darknesse
to
light
,
and
from
the
power
of
Satan
(
the
Prince
and
god
of
this
world
)
vnto
God
.
This
turning
must
be
of
our
whole
man
,
as
the
former
sacrificing
of
our selues
.
It
must
be
in
truth
,
and
not
in
shew
,
as
the
Apostle
saith
,
that
Satan
transformeth
himselfe
into
2.
Cor.
11.
13.
14
an
Angell
of
light
.
For
the
word
there
vsed
,
is
not
that
that
is
here
in
the
second
place
,
but
that
that
is
before
vsed
,
and
translated
be
not
conformed
to
this
world
,
whereby
the
distinction
before
noted
out
of
Chrysostome
,
and
his
difference
betwixt
the
two
originall
words
here
translated
conformed
and
transformed
,
seemeth
to
be
the
more
authenticall
,
because
as
Satans
transforming
himselfe
into
an
Angell
of
light
,
is
not
reall
and
permanent
,
but
superficiall
,
and
therefore
suddenly
vanisheth
,
he
quickly
appearing
in
his
colours
againe
:
so
all
conformitie
to
the
world
is
superficiall
,
and
doth
quickly
vanish
,
like
a
morning
mist
or
dew
,
or
rain-bow
in
a
cloud
.
But
transformitie
and
turning
to
God
,
is
that
that
continueth
and
abideth
for
euer
.
Once
wrought
,
it
is
done
for
euer
.
For
as
it
is
vnto
God
,
so
it
is
of
God
,
who
is
not
like
to
that
vnwise
man
that
taketh
in
hand
the
building
of
a
tower
,
neuer
counting
before
Luk.
14.
28.
what
it
will
cost
him
,
and
is
therefore
forced
to
leaue
before
he
haue
finished
it
,
as
not
being
able
to
go
through
with
it
;
but
God
is
wise
,
and
able
to
go
through
stitch
with
whatsoeuer
he
beginneth
:
for
who
can
hinder
him
?
Notwithstanding
because
no
man
is
here
so
transformed
and
turned
to
God
,
but
that
stil
there
remaineth
in
them
some
corruptions
,
and
some
dregs
,
and
as
it
were
stumps
of
the
old
man
,
in
respect
whereof
he
may
still
crie
out
as
Paul
himselfe
did
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
Rom.
7.
24.
from
this
bodie
of
death
?
Therefore
the
Apostle
here
exhorteth
these
worthy
Romanes
to
transforme
themselues
,
that
is
,
more
and
more
to
turne
vnto
God
,
as
before
he
had
exhorted
them
to
present
themselues
a
sacrifice
to
God
,
liuing
,
&c.
though
they
had
bin
such
a
sacrifice
long
before
.
Now
both
our
first
,
and
our
second
,
and
our
daily
turning
vnto
God
,
is
the
worke
onely
of
God
,
according
Psal.
80.
7.
19.
to
the
Prophets
prayer
,
Turne
vs
againe
,
O
Lord
God
of
hoasts
,
&c.
and
that
because
our
said
first
turning
is
as
great
a
worke
as
the
first
creation
of
the
world
;
and
our
second
and
daily
turning
,
is
as
great
a
worke
as
Gods
daily
gouernment
of
the
world
:
yet
for
all
that
,
we
haue
all
need
of
daily
exhortations
so
to
turne
,
as
the
meanes
whereby
God
worketh
our
said
turning
,
and
prouoketh
vs
more
and
more
so
to
turne
.
The
word
here
vsed
,
is
also
of
the
passiue
voice
,
to
teach
vs
as
much
as
before
I
said
,
that
it
is
not
our
worke
so
to
turne
and
to
transforme
our selues
,
but
the
Lords
.
It
is
also
that
word
that
is
vsed
for
Christs
transfiguration
Mat
17.
2.
Mark
.
9.
2.
in
the
Mount
:
yet
it
doth
not
crosse
any
thing
that
before
I
haue
said
.
For
though
that
transfiguration
or
transformation
were
but
for
a
time
,
for
the
better
strengthening
and
comforting
of
those
Disciples
that
he
had
there
with
him
:
yet
it
was
in
truth
,
and
reall
,
as
a
president
of
that
glorie
he
should
haue
when
he
should
ascend
into
Heb.
1.
3.
8.
1.
heauen
,
and
the
which
now
he
hath
in
the
heauens
,
at
the
right
hand
of
Maiestie
.
It
was
not
like
to
that
transformation
that
before
we
spake
of
,
of
Satan
into
an
Angell
of
2.
Cor.
11.
13
:
light
;
but
it
was
that
very
true
transformation
which
he
had
in
his
ascension
,
and
yet
hath
,
and
euer
shall
haue
.
Yea
,
this
very
word
also
is
vsed
of
vs
by
the
Apostle
,
when
he
saith
,
We
all
as
with
an
open
face
beholding
as
in
a
glasse
the
2.
Cor.
3.
18.
glorie
of
the
Lord
,
are
changed
into
the
same
image
from
glorie
to
glorie
,
&c.
For
here
also
he
meaneth
a
reall
and
a
true
change
,
not
a
change
only
in
shew
.
The
summe
of
this
is
,
that
it
is
not
enough
for
vs
not
to
be
conformed
vnto
the
world
,
but
we
must
be
transformed
and
made
like
vnto
God
.
This
shall
suffice
to
haue
spoken
of
these
words
,
But
be
transformed
.
The
next
word
in
our
text
,
is
concerning
the
inward
By
the
renewing
of
your
mind
.
meanes
of
our
transforming
vnto
God
;
this
is
said
to
be
by
the
renewing
of
our
minds
.
Or
these
words
may
be
read
thus
,
in
the
renewing
of
the
mind
:
as
noting
the
subiect
wherin
this
transformation
is
begun
:
but
I
rather
reade
it
as
before
,
for
the
meanes
of
our
transforming
.
So
here
are
two
things
:
renewing
;
and
the
subiect
of
renewing
,
viz.
the
mind
.
Neither
is
the
pronoune
your
,
altogether
to
be
neglected
,
but
to
be
obserued
,
as
teaching
,
that
although
these
Romanes
were
already
excellent
Christians
,
(
it
were
well
if
our
Romanists
were
such
)
yet
euen
they
need
more
renewing
,
and
daily
renewing
of
their
mindes
;
as
also
that
men
must
not
post
ouer
the
instruction
of
men
to
other
,
but
apply
them
to
themselues
.
But
the
chiefe
matter
here
,
is
the
renewing
of
the
minde
.
Now
although
these
two
words
intimate
two
things
(
as
I
said
,
)
first
a
renewing
;
secondly
,
of
the
mind
:
yet
I
will
not
speake
seuerally
,
but
ioyntly
of
them
both
.
The
former
expresseth
a
renewing
;
the
other
signifieth
how
and
in
what
maner
,
or
rather
in
what
part
we
must
be
renewed
.
If
we
wil
not
be
conformed
to
the
world
,
but
desire
to
be
transformed
and
turned
vnto
God
,
we
must
be
first
renewed
.
Without
renewing
,
all
our
not
conforming
to
the
world
,
and
transforming
and
fashioning
our selues
vnto
God
,
is
nothing
worth
.
But
this
renewing
must
be
of
our
mind
.
If
our
minds
be
not
renewed
,
all
other
things
are
nothing
;
euen
all
the
renewing
of
our
outward
man
:
yea
,
it
is
not
possible
either
for
our
outward
man
to
be
renewed
,
or
being
renewed
,
long
to
hold
and
continue
,
except
the
minde
be
renewed
.
If
the
mind
be
renewed
,
the
whole
man
will
be
renewed
.
The
Apostle
hath
the
like
words
,
though
not
the
same
,
elsewhere
,
Be
ye
renewed
in
the
spirit
of
your
mind
.
Ephes.
4.
23.
The
word
renewing
coming
from
a
verb
compounded
with
a
preposition
prefixed
,
in
composition
signifying
a
reiteration
of
a
thing
before
done
;
here
signifieth
the
restoring
of
the
mind
to
that
state
wherein
it
was
before
the
fall
of
Adam
.
By
the
mind
,
is
to
be
vnderstood
the
principallest
part
or
power
of
our
soule
,
the
chiefe
seate
of
our
reason
,
vnderstanding
and
thoughts
;
the
queene
and
commander
of
all
our
affections
,
and
of
the
will
it selfe
.
This
being
changed
,
the
whole
heart
or
soule
will
be
changed
.
This
being
renewed
and
restored
to
the
first
perfection
thereof
in
Adam
in
his
first
creation
,
the
whole
heart
and
soule
will
be
renewed
and
restored
,
which
is
done
by
the
word
.
The
Psal.
19.
7.
whole
heart
being
renewed
and
restored
,
touching
knowledge
,
thoughts
and
affections
,
and
will
also
it selfe
,
the
whole
outward
man
,
touching
all
the
behauiour
thereof
,
will
also
be
renewed
and
restored
.
Yet
all
this
renewing
1.
Cor.
13.
9.
4.
&c.
is
but
in
part
in
this
life
,
but
to
be
made
perfect
and
compleate
in
the
life
to
come
.
Notwithstanding
being
here
once
begun
,
this
beginning
is
such
an
assurance
of
that
future
perfection
thereof
,
as
that
all
the
diuels
in
hell
by
all
their
subtiltie
and
power
shall
neuer
be
able
to
hinder
the
said
perfection
.
This
mention
here
of
the
renewing
of
our
mind
,
teacheth
,
the
very
mind
and
best
part
of
men
to
be
decayed
;
for
otherwise
there
needed
no
renewing
.
It
teacheth
also
,
that
there
remaineth
some
oldnesse
in
the
mindes
of
them
that
are
as
well
renewed
as
these
Romanes
;
in
respect
whereof
they
haue
need
to
be
euery
day
more
and
more
renewed
.
But
there
may
be
a
shew
of
renewing
of
the
outward
man
,
without
this
renewing
of
the
mind
and
whole
man
:
but
that
is
but
for
a
time
,
it
cannot
hold
out
,
it
will
vanish
,
2.
Kin.
10
31.
2.
Tim.
4.
10.
Ioh.
6.
66.
2.
Tim.
1.
15.
1.
Ioh.
2.
19.
as
appeareth
by
the
examples
of
Iehu
,
of
Iudas
that
betrayed
our
Sauiour
,
of
Demas
,
of
diuers
that
forsooke
our
Sauiour
himselfe
,
and
walked
no
more
with
him
;
of
many
other
that
forsooke
Paul
and
Iohn
.
All
these
and
diuers
other
were
outwardly
transformed
,
and
in
some
sort
renewed
;
and
so
many
daily
are
and
shall
be
renewed
to
the
end
of
the
world
,
but
not
by
their
renewing
of
the
mind
here
spoken
of
:
yea
,
some
haue
on
the
sudden
some
good
thoughts
and
motions
,
as
it
were
flashes
of
the
Spirit
,
which
afterward
by
the
watery
corruption
(
as
it
were
)
of
the
heart
more
abounding
,
as
also
by
worldly
cares
or
pleasures
of
Mat
13.
22.
Luk
8.
14.
this
lise
are
soon
quenched
.
Yea
somtimes
good
thoughts
and
good
motions
wrought
by
the
ministery
of
the
word
,
a●e
all
dasht
,
especially
in
yong
men
,
by
the
wicked
counsell
of
some
other
yong
companions
.
All
these
are
not
transformed
by
the
renewing
of
the
mind
.
But
leauing
this
,
let
vs
now
come
to
the
end
whereby
our
former
transforming
to
God
by
the
renewing
of
our
mind
,
is
further
amplified
.
This
is
,
to
trie
or
proue
what
is
the
good
,
acceptable
To
proue
the
will
of
God
.
and
perfect
will
of
God
.
Here
are
two
things
to
be
considered
:
first
the
action
,
trying
or
prouing
:
secondly
,
the
thing
to
be
tried
or
proued
.
To
trie
or
proue
here
may
signifie
,
by
experience
to
try
or
proue
,
and
so
to
find
out
a
thing
by
through
fi●ting
and
boulting
of
it
,
as
that
we
do
also
approue
and
allow
it
.
Therefore
Peter
making
this
to
be
the
end
of
manifold
,
1.
Pet.
1.
6.
7.
light
and
short
afflictions
in
this
life
,
that
the
triall
of
our
faith
,
much
more
precious
then
of
gold
tried
in
the
fire
,
might
be
found
to
our
praise
,
honour
and
glorie
,
&c.
vseth
both
the
nowne
triall
,
and
also
the
passiue
particle
being
tried
,
that
come
from
the
same
roote
from
whence
the
actiue
verbe
here
vsed
also
cometh
,
and
so
doth
signifie
our
faith
approued
,
and
the
gold
also
purged
from
all
drosse
▪
by
the
fire
,
and
so
made
manifest
to
be
good
and
currant
.
Howsoeuer
we
take
this
word
,
whether
for
prouing
or
The
necessitie
of
knowledge
.
approuing
,
it
being
written
to
an
whole
Church
,
teacheth
,
that
all
ought
to
haue
knowledge
themselues
to
trie
.
For
,
without
knowledg
,
there
can
be
no
trial
.
So
elsewher
1.
Thes.
5.
21.
1.
Ioh.
4.
1.
we
are
willed
to
proue
all
things
and
to
trie
the
spirits
.
This
we
must
do
of
our
owne
knowledge
,
not
relying
vpon
the
Church
onely
.
Are
not
the
men
of
Berea
commended
Act
7.
10.
Hab.
2.
4.
for
prouing
the
doctrine
of
Paul
himselfe
?
And
how
did
they
proue
it
?
By
the
Church
?
No
:
but
by
the
Scripture
.
As
euery
man
must
liue
by
his
owne
faith
,
and
not
by
the
faith
of
another
:
so
for
triall
what
is
the
will
of
God
,
he
must
haue
knowledge
of
his
owne
.
The
knowledge
of
another
will
do
him
little
good
.
Ignorant
men
that
doubt
of
pearles
or
precious
stones
,
or
gold
,
may
trie
the
same
by
the
knowledge
of
other
that
are
skilfull
and
faithfull
:
but
in
matters
of
saluation
,
they
must
not
trust
onely
to
the
knowledge
of
other
,
how
learned
or
faithfull
soeuer
.
Therefore
we
are
charged
to
ioyne
knowledge
with
faith
and
2.
P●t.
7.
2.
Pet.
3.
18.
other
vertues
;
and
to
grow
in
grace
and
in
the
knowledge
of
our
Lord
Iesus
Christ
:
and
Paul
longed
and
prayed
to
be
with
the
Philippians
,
that
by
his
presence
their
loue
might
abound
Phil.
1.
9.
10.
more
and
more
in
knowledge
and
in
all
iudgement
,
whereby
they
might
be
able
to
proue
(
vsing
the
word
here
vsed
)
things
that
differed
,
&c.
Neither
is
there
any
true
faith
without
Ephes.
4.
13.
Tit.
1.
1.
knowledge
.
For
knowledge
is
the
genius
in
the
definition
of
faith
.
The
Gentiles
also
are
said
to
be
alienated
from
the
Ephes.
4.
18.
life
of
God
,
through
the
ignorance
that
was
in
them
.
And
how
shall
a
man
examine
himselfe
before
the
Supper
of
the
1.
Cor.
11.
28.
2.
Cor.
13.
4.
Lord
,
and
trie
whether
he
be
in
the
faith
or
no
,
without
knowledge
?
But
hauing
written
at
large
elsewhere
of
the
necessitie
of
knowledge
,
I
will
say
no
more
in
this
place
for
proofe
thereof
,
or
for
the
confutation
of
the
Popish
and
dol●ish
doctrine
for
Ignorance
to
be
the
mother
of
deuotion
,
thereby
to
make
all
fooles
and
dolts
,
and
so
of
their
religion
.
In
which
respect
,
vnderstanding
deuotion
to
their
religion
,
they
speake
most
truly
.
For
none
of
any
knowledge
will
haue
deuotion
vnto
it
.
Oh
that
some
would
seriously
consider
of
the
former
last
place
to
the
Corinthians
,
for
examining
whether
they
are
in
the
faith
or
no
,
for
proofe
of
Christ
speaking
in
the
2.
Cor.
13.
3.
5.
Ministers
of
the
Church
of
England
,
by
faith
wrought
and
increased
in
the
hearts
of
many
through
their
ministerie
:
then
would
there
not
be
so
much
question
of
their
ministery
,
whether
it
be
Christian
or
Antichristian
,
as
there
hath
bin
.
But
to
returne
.
When
the
Apostle
exhorteth
these
Romanes
to
be
transformed
to
God
by
the
renewing
of
their
mind
,
for
the
prouing
what
is
the
will
of
God
,
he
thereby
teacheth
vs
,
that
we
cannot
possibly
proue
what
is
the
will
The
will
of
God
cannot
be
proued
but
by
them
that
haue
renounced
conformitie
to
the
world
,
&
transformed
themselues
to
God
,
and
be
renewed
in
their
mind
.
1.
Cor.
2.
14.
Ioh.
3.
3.
Mat.
16.
17
Ephes
,
1.
17.
18
Mat.
16
23.
Mark
●
▪
33.
of
God
,
except
we
first
haue
renounced
conformitie
with
the
world
,
and
be
also
transformed
to
God
and
renewed
in
our
mind
.
For
all
the
wisedome
of
the
flesh
is
enmitie
to
God
.
One
enemie
will
neuer
iudge
well
of
the
will
of
another
:
neither
is
the
naturall
man
capable
of
the
things
of
the
Spirit
of
God
.
Except
a
man
be
borne
againe
,
he
cannot
see
the
kingdome
of
God
.
He
cannot
vnderstand
the
mysteries
thereof
.
Whatsoeuer
any
man
knoweth
of
Christ
vnto
saluation
,
flesh
and
blood
hath
not
reuealed
the
same
vnto
him
,
but
the
Father
of
Christ
himselfe
by
his
holy
Spirit
;
the
which
is
therefore
called
the
Spirit
of
wisedome
and
reuelation
,
to
enlighten
our
vnderstanding
,
&c.
Without
this
Spirit
,
man
sauoureth
not
the
things
that
are
of
God
,
but
the
things
that
are
of
men
.
The
vse
of
this
point
therefore
briefly
is
,
as
to
refute
the
Popish
doctrine
of
mans
naturall
capacitie
of
the
mysteries
of
God
;
so
also
to
instruct
vs
,
that
if
euer
we
will
proue
,
and
know
,
and
approue
this
will
of
God
,
then
we
leaue
off
conformitie
to
the
world
,
and
labour
to
be
transformed
to
God
,
and
renewed
in
our
mind
.
For
what
is
the
cause
why
many
in
these
dayes
,
neuer
so
much
as
trie
and
examine
what
is
the
will
of
God
,
much
lesse
approue
it
to
be
such
as
it
is
?
Euen
this
,
that
such
haue
not
renounced
the
conformitie
of
the
world
,
neither
turned
to
God
,
nor
renewed
in
their
mind
.
Whatsoeuer
,
and
how
excellent
soeuer
this
will
of
God
be
in
it selfe
,
yet
it
is
obscure
vnto
them
.
Though
they
heare
this
will
of
God
neuer
so
perspicuously
and
plainly
laid
forth
&
opened
vnto
them
,
yet
all
things
are
done
in
parables
vnto
them
,
that
seeing
,
they
Mark
.
4.
12.
may
see
,
and
not
perceiue
,
&c.
Let
such
therefore
looke
to
themselues
in
time
,
not
onely
that
contemne
the
word
&
neglect
the
hearing
▪
thereof
,
but
that
also
are
euer-learning
,
2.
Tim
3.
7.
and
neuer
be
able
to
come
to
the
knowledge
thereof
;
lest
they
be
of
the
number
of
them
of
whom
the
Apostle
saith
,
If
our
2.
Cor.
4
3.
Gospell
be
hid
,
it
is
hid
to
them
that
perish
.
Moreouer
,
to
whom
God
hath
reuealed
this
his
will
,
let
them
giue
thanks
to
God
the
Father
,
the
Lord
of
heauen
and
earth
,
in
this
behalfe
,
as
our
Sauiour
did
for
reuealing
Mat.
11.
25.
the
same
to
the
babes
of
his
time
,
and
as
Paul
did
for
the
1
Cor.
1
5.
enriching
▪
of
the
Corinthians
by
Iesus
Christ
in
euery
thing
,
in
all
vtterance
,
and
in
all
knowledge
.
But
how
shall
we
be
so
withdrawne
from
conformitie
to
the
world
,
and
be
transformed
vnto
God
,
and
renewed
in
our
minds
?
It
is
the
worke
onely
of
God
;
yet
he
worketh
it
by
meanes
,
especially
by
preaching
his
word
,
wherein
this
will
of
God
is
contained
:
yea
,
he
beginneth
it
,
vpholdeth
it
,
and
increaseth
it
by
this
meanes
;
as
also
by
much
reading
and
meditation
of
the
said
word
;
by
conference
likewise
with
them
that
haue
more
shaken
off
the
world
,
and
turned
vnto
God
,
and
be
more
renewed
in
their
mindes
then
our selues
.
And
all
these
will
be
the
more
blessed
vnto
vs
,
the
more
often
and
earnestly
by
prayer
we
craue
the
blessing
of
God
vpon
them
.
I
could
plentifully
proue
these
particulars
,
but
that
I
labour
for
breuitie
.
The
next
point
to
be
considered
,
is
the
thing
it selfe
The
will
of
God
,
and
what
is
meant
hereby
to
be
proued
,
This
is
the
will
,
not
of
man
,
but
of
God
.
What
is
this
will
of
God
?
If
I
should
tread
in
the
steps
of
Thomas
Aquinas
vpon
all
the
former
words
of
this
text
,
who
maketh
point
vpon
point
,
as
the
rest
of
the
Schoole-men
likewise
do
vpon
other
Scriptures
,
I
would
I
might
not
say
also
as
some
in
these
dayes
vpon
euery
text
do
so
make
quaere
vpon
quaere
,
that
they
rather
obscure
then
illustrate
and
open
the
Scripture
,
and
so
do
more
oppresse
the
memorie
of
their
hearers
or
readers
,
then
edifie
them
,
and
stand
long
vpon
a
little
,
and
be
tedious
to
all
men
;
if
(
I
say
)
I
should
take
this
course
in
shewing
what
will
of
God
is
here
meant
,
I
might
make
distinction
vpon
distinction
,
(
as
the
Schoole-men
do
vpon
the
grace
of
God
,
and
of
what
not
)
and
so
also
make
more
shew
of
learning
then
I
haue
,
and
yet
with
no
great
profit
to
other
.
To
omit
therefore
this
veine
,
which
to
me
seemeth
but
vaine
;
touching
the
former
question
of
the
will
of
God
,
Peter
Martyr
saith
,
that
some
vnderstand
it
of
those
things
that
God
wi●leth
,
not
of
the
power
whereby
he
willeth
them
;
as
if
this
will
signified
the
expressing
of
his
disposition
:
as
when
we
say
,
this
is
mine
,
or
this
mans
,
or
his
will
;
when
it
is
onely
meant
what
I
,
or
this
man
,
or
he
willeth
:
so
that
when
we
see
the
will
of
God
(
namely
by
the
effects
hereof
)
we
should
account
it
good
,
acceptable
.
But
all
this
seemeth
somewhat
obscure
,
and
not
sufficient
to
make
plain
the
will
of
God
.
Other
vnderstand
it
of
all
before
spoken
,
of
not
conforming
our selues
to
the
world
,
of
being
transformed
vnto
God
,
and
renewed
in
our
mind
;
as
if
the
Apostle
had
said
of
all
that
,
This
is
the
will
of
God
.
Of
these
two
opinions
,
Peter
Martyr
approueth
the
former
,
seeming
not
to
allow
it
spoken
of
Gods
will
reuealed
in
his
written
word
,
but
of
the
will
of
God
reuealed
by
his
works
,
in
sending
prosperitie
or
aduersitie
,
peace
or
trouble
,
health
or
sicknesse
,
&c.
Haymo
(
though
a
foolish
Papist
)
interpreteth
it
of
the
reuealed
wil
of
God
in
the
Scriptures
.
For
thus
he
writeth
first
of
all
,
of
not
conforming
vnto
the
world
,
&
of
being
renewed
in
our
mind
:
Nolite
(
inquit
)
conformari
huic
seculo
,
i.
nolite
similes
fieri
amatoris
huius
seculi
,
&c.
Be
not
(
saith
he
)
conformed
to
this
world
,
that
is
,
be
not
like
vnto
the
louers
of
this
world
,
who
despise
vertues
and
follow
after
vices
:
sed
reformamini
in
nouitate
sensus
vestri
,
per
studiam
lectionis
&
meditationis
veteris
&
noui
Testamenti
:
but
be
reformed
in
the
newnesse
of
your
mind
,
by
the
studie
of
the
reading
and
meditation
of
the
old
and
new
Testament
.
Our
sense
and
vnderstanding
is
daily
renewed
and
reformed
,
whiles
we
profit
daily
,
and
more
and
more
increase
in
wisedome
,
vnderstanding
those
things
of
God
,
which
before
we
were
ignorant
of
,
&c.
Afterward
comming
to
the
word
now
in
hand
,
that
ye
may
proue
what
is
the
will
of
God
,
thus
he
writeth
,
Qui
sacras
Scripturas
sedulò
legit
,
ille
inuenit
quid
sit
voluntas
Dei
.
&c.
He
that
diligently
readeth
the
holy
scriptures
,
findeth
what
is
the
will
of
God
,
that
is
▪
what
pleaseth
God
,
what
displeaseth
him
,
or
how
his
will
may
be
fulfilled
.
For
in
all
our
actions
we
ought
to
weigh
whether
our
works
be
acceptable
to
God
or
no.
Thus
much
out
of
Haymo
:
and
the
more
,
that
we
may
the
more
admire
the
wisedome
of
God
in
bringing
such
sweete
water
out
of
such
a
bitter
and
stinking
fountaine
,
as
anon
we
shall
see
.
The
same
also
seemeth
to
be
the
iudgement
of
Piscator
in
his
Scholia
vpon
these
words
.
So
of
Rolloc
.
For
vpon
these
words
,
that
ye
may
proue
,
thus
he
saith
,
Hic
finis
est
transformationis
sine
renouationis
mentis
vt
viuamus
ex
voluntate
Dei
,
&c.
This
is
the
end
of
our
transformation
or
renewing
of
our
mind
,
that
we
may
liue
according
to
the
will
of
God
:
for
this
is
that
which
he
saith
,
that
we
may
proue
what
is
the
will
of
God
.
For
we
proue
(
or
approue
)
the
will
of
God
,
whiles
we
liue
according
vnto
it
.
Now
we
are
not
to
liue
according
to
the
secret
wil
of
God
,
manifested
only
by
his
prouidence
,
but
according
to
his
will
onely
reuealed
in
his
sacred
Scriptures
.
This
is
also
the
iudgement
of
most
reuerend
Caluin
.
For
after
other
things
soundly
written
vpon
this
text
,
he
addeth
,
Mundus
quo
ipso
fabricauit
opera
,
sed
persuadet
esse
bona
,
&c.
The
world
perswadeth
it selfe
that
the
works
which
it
forgeth
are
good
;
Paul
denieth
,
saying
,
that
by
Go●s
commandements
we
are
to
esteeme
what
is
good
and
right
▪
The
world
applaudeth
and
maketh
it selfe
merry
with
her
owne
deuices
;
Paul
affirmeth
,
that
nothing
pleaseth
God
,
but
what
he
hath
commanded
.
The
world
to
find
perfection
,
falleth
to
new
inuentions
;
Paul
determining
all
perfection
to
be
in
the
will
of
God
,
sheweth
,
that
if
any
man
passeth
these
limits
,
he
is
deluded
by
a
false
imagination
.
All
this
saith
Caluin
,
wherein
who
can
dissent
from
him
?
Notwithstanding
,
to
speake
my
mind
ingenuously
and
freely
,
without
the
enuie
of
any
,
I
do
not
think
the
whole
reuealed
will
of
God
in
his
word
to
be
here
meant
,
but
chiefly
and
principally
the
wil
of
God
reuealed
in
his
Gospel
,
first
preached
by
our
Sauiour
,
and
afterwards
by
his
Apostles
and
other
Ministers
thereof
according
to
the
preaching
of
Christ
,
and
to
the
preaching
and
writing
of
the
Apostles
,
yet
also
contained
(
though
not
so
perspicuously
)
A
&
.
26.
22.
Rom.
12.
in
the
writings
of
the
Prophets
and
Moses
.
And
I
do
the
rather
thus
thinke
,
because
this
will
of
God
in
the
Gospell
is
most
worthy
to
be
called
by
the
name
of
the
will
of
God
,
as
the
which
reuoketh
and
cancelleth
many
things
in
the
old
Testament
,
and
is
the
last
will
of
Heb.
1.
1.
God
,
in
these
last
times
deliuered
by
the
Sonne
of
God
.
For
as
the
last
Will
of
a
man
is
his
onely
Will
,
disanulling
all
former
Wils
,
and
all
former
gifts
and
bequests
not
contained
in
the
last
Will
:
so
this
last
will
of
God
,
in
many
things
disanulling
the
former
,
and
in
many
things
also
ratifying
the
same
,
is
chiefly
,
principally
,
and
onely
to
be
accounted
the
wil
of
God
.
The
three
adiuncts
also
following
,
whereby
this
will
of
God
is
described
and
commended
,
do
most
fitly
belong
to
this
last
wil
,
reuealed
and
contained
in
the
Gospel
,
and
in
the
scriptures
of
the
new
Testament
,
as
afterward
shall
more
fully
appeare
.
As
for
the
morall
Law
,
that
is
not
at
all
nullified
by
the
new
Testament
,
but
thereby
ratified
,
as
appeareth
Matth.
5.
from
the
seuenteenth
verse
to
the
end
,
and
by
many
precepts
of
the
Apostles
for
obseruation
both
of
the
whole
moral
Tit.
2.
12.
Law
,
and
also
of
all
the
particular
duties
therein
contained
.
Touching
the
vse
hereof
,
let
vs
alwayes
for
auoiding
of
conformitie
to
the
world
,
and
for
transforming
our selues
vnto
God
,
and
the
renewing
of
our
minds
,
haue
recourse
to
this
wil
of
God
reuealed
in
his
word
,
especially
Iam.
1.
25.
2.
Cor.
3.
18.
in
the
new
Testament
,
wherein
onely
as
in
a
most
perfect
glasse
,
and
the
rule
of
all
righteousnesse
,
we
are
to
see
all
things
amisse
in
our selues
,
and
whatsoeuer
is
good
and
acceptable
to
God
and
perfect
:
yea
,
this
word
,
especially
this
word
of
the
Gospel
,
is
not
onely
such
a
perfect
glasse
as
wherein
we
may
see
all
things
amisse
in
our selues
and
other
,
and
what
is
to
be
done
,
what
not
to
be
done
;
but
The
Gospell
an
ex●llent
optick
glasse
.
it
is
also
a
most
precious
optick
glasse
,
farre
passing
all
optick
glasses
for
this
life
,
which
notwithstanding
are
in
high
price
with
men
.
For
by
this
glasse
we
see
things
in
heauen
it selfe
,
hid
from
all
the
men
in
this
world
,
that
are
also
of
this
world
.
By
this
glasse
we
see
behind
vs
as
well
as
before
Heb.
11.
3.
vs
,
euen
the
making
of
the
world
at
the
first
by
the
word
of
God
,
and
all
other
things
done
by
the
Lord
from
the
beginning
of
the
world
till
this
houre
,
that
are
recorded
in
the
word
;
and
that
a
thousand
times
more
perfectly
and
certainly
,
then
we
see
any
other
things
mentioned
to
be
done
in
any
other
histories
whatsoeuer
.
Yea
,
by
this
glasse
we
see
not
onely
things
that
are
and
that
haue
bin
,
but
things
also
not
yet
extant
or
being
,
but
that
shall
hereafter
be
.
Is
there
any
such
optick
glasse
in
all
the
world
,
for
the
sight
of
things
belonging
to
this
life
?
Now
although
we
haue
before
by
the
words
of
M.
Caluin
,
seene
much
concerning
the
three
attributes
of
this
The
third
adiuncts
of
the
will
of
God
.
-
Good
.
-
Acceptable
.
-
Perfect
.
will
of
God
following
,
good
,
acceptable
(
or
well
pleasing
)
and
perfect
;
yet
something
more
is
now
to
be
spoken
of
them
.
First
of
all
therefore
let
vs
vnderstand
that
the
Apostle
addeth
them
,
not
onely
to
amplifie
and
commend
this
will
of
God
,
but
also
the
better
to
confirme
the
former
exhortation
,
and
the
more
to
prouoke
vs
to
the
more
care
and
diligence
in
examining
,
trying
,
and
prouing
and
approuing
this
will
of
God
.
For
who
that
hath
any
thing
in
him
,
wil
neglect
a
will
so
good
,
so
wel
pleasing
to
God
,
so
perfect
?
this
also
being
considered
,
that
whosoeuer
belongeth
to
God
,
shall
in
this
his
such
will
,
find
many
and
bountifull
legacies
for
himselfe
,
most
worthy
his
seeking
,
and
his
paines
to
get
them
.
Here
,
in
the
next
place
,
for
the
meaning
of
the
said
three
Haymo
an
hay-maker
.
adiuncts
,
let
me
shew
you
what
Haymo
before
mentioned
speaketh
thereof
▪
Before
we
haue
heard
him
to
speake
honestly
and
soundly
,
like
a
good
Diuine
:
but
now
hauing
laid
aside
his
Episcopall
robes
,
yea
his
Diuinitie
books
also
,
he
commeth
as
it
were
stript
to
the
waist
,
like
a
lustie
hay-maker
into
the
field
,
tossing
these
words
vp
&
down
,
as
an
hay-maker
tosseth
the
grasse
in
the
wind
and
Sunne
,
to
wither
it
and
weather
it
for
hay
.
For
he
bringeth
a
tripartite
interpretation
,
as
it
were
a
Tridentine
forke
(
more
vsuall
indeed
to
loade
dung
with
,
then
to
make
hay
with
)
expounding
these
three
adiuncts
three
wayes
,
and
yet
not
saying
to
any
,
vtrum
harum
mauis
accipe
,
of
these
three
chuse
which
pleaseth
you
best
;
but
leauing
them
all
at
random
,
as
if
they
were
all
meant
by
the
Apostle
.
The
tripertite
interpretation
of
three
adiuncts
of
Gods
will
by
Haymo
.
But
what
are
these
three
interpretations
of
his
?
The
first
is
this
:
Bona
voluntas
Dei
est
quia
bona
desiderat
semper
,
&c.
The
wil
of
God
is
good
,
because
he
alwayes
desireth
those
things
that
are
good
:
it
is
well
pleasing
,
because
all
good
things
are
pleasing
vnto
him
:
it
is
perfect
,
because
he
loueth
no
doubling
,
but
those
things
that
are
done
with
a
sincere
heart
.
Where
let
it
be
noted
,
that
he
condemneth
such
iuggling
and
equiuocating
as
now
is
commonly
practised
and
stoutly
defended
by
the
Papists
.
That
is
his
first
interpretation
,
not
much
to
be
blamed
.
What
is
his
second
?
Aliter
(
saith
he
)
bona
in
fide
;
bene
placens
in
spe
futurorum
bonorum
;
perfecta
in
Dei
charitate
,
id
est
,
in
Dei
dilectione
&
proximi
:
haec
enim
tua
voluntatem
Dei
perficiunt
:
Good
in
faith
;
well
pleasing
in
the
hope
of
good
things
to
come
;
perfect
in
charitie
,
that
is
,
in
the
loue
of
God
and
our
neighbour
:
for
these
three
make
perfect
the
will
of
God
.
What
is
the
third
interpretation
?
Most
excellent
.
Siue
aliter
,
Bona
voluntas
Dei
est
in
coniugalis
,
bene
placens
in
viduis
,
perfecta
in
virginibus
.
hi
tres
ordines
,
si
secundùm
voluntatem
Dei
,
&
virtutis
tramitem
processerint
,
proemijs
voluntatis
Dei
donabuntur
:
Or
otherwise
(
saith
he
)
the
wil
of
God
is
good
in
maried
persons
;
well
pleasing
in
widowes
and
widowers
▪
perfect
in
virgins
,
that
is
,
in
persons
neuer
maried
:
these
three
orders
,
if
they
proceed
according
to
the
will
of
God
,
and
in
the
pathway
of
vertues
,
shall
be
rewarded
with
the
rewards
of
the
will
of
God
.
Is
not
this
lustily
done
?
Hath
he
not
plaid
the
man
in
them
,
especially
in
the
last
?
Alas
,
what
pitie
was
it
that
he
died
but
a
Bishop
,
and
was
not
first
rewarded
with
the
triple
crown
of
Rome
.
The
first
indeed
(
as
I
said
)
of
these
,
is
not
much
to
be
blamed
,
saue
that
the
one
may
be
confounded
with
the
other
.
The
second
is
the
lesse
to
be
condemned
,
because
1.
Cor.
13.
13.
he
aimeth
at
the
words
of
the
Apostle
,
Now
abideth
faith
hope
and
charitie
.
Yet
when
he
saith
,
that
these
three
make
perfect
the
will
of
God
,
and
yet
before
had
put
perfection
in
charitie
,
he
seemeth
to
confound
and
contradict
himselfe
,
making
perfection
to
consist
in
all
,
or
to
require
all
,
and
yet
before
hauing
ascribed
it
to
one
,
and
namely
▪
to
charitie
.
The
third
is
ridiculous
,
and
a
meere
dotage
,
albeit
taken
from
some
of
the
ancient
Fathers
,
that
too
much
doted
vpon
the
excellencie
of
single
life
aboue
mariage
.
For
Ierome
(
too
farre
gone
that
way
)
interpreteth
those
degrees
of
good
fruit
vpon
the
good
ground
,
Mat.
13.
23.
as
Haymo
doth
these
three
adiuncts
of
the
will
of
God
.
For
he
expoundeth
an
hundred
fold
of
virginitie
,
sixtis
fold
of
widowhood
,
thirtie
fold
of
maried
persons
.
Some
other
Eccles.
hist.
lib.
6.
cap.
7.
Mat.
19.
12.
of
the
Fathers
also
did
too
too
much
magnifie
a
single
life
:
yea
,
and
as
Eusebius
testifieth
,
Origen
(
though
in
other
things
too
much
allegoricall
)
interpreting
the
words
of
our
Sauiour
literally
,
There
be
Eunuches
which
haue
made
themselues
Eunuches
for
the
kingdome
of
heauen
;
Origen
(
I
say
)
vpon
the
said
words
literally
interpreted
,
did
geld
himselfe
.
Why
do
not
all
Popish
Priests
and
other
Votaries
in
these
dayes
,
the
like
?
But
it
was
not
thus
from
the
beginning
.
For
God
at
the
first
creation
of
man
,
said
,
It
is
Gen.
2.
18.
Heb.
●3
.
4.
Against
.
Dureus
.
1.
Cor.
7.
not
good
for
man
to
be
alone
.
And
the
Apostle
saith
,
Mariage
is
honorable
among
all
men
.
Vpon
which
words
,
D.
Whitaker
noteth
,
that
he
neuer
so
said
of
a
single
life
.
All
the
commendations
of
a
single
life
by
the
Apostle
,
are
onely
in
respect
of
some
outward
inconneniences
by
mariage
:
and
secondly
,
for
that
present
time
of
the
distresse
of
the
Church
,
and
for
the
like
.
For
he
saith
,
This
I
say
,
that
this
ver.
26.
is
good
for
the
present
distresse
,
or
necessitie
:
and
by
good
he
meaneth
not
morally
good
,
but
onely
outwardly
good
.
If
he
had
meant
it
morally
,
he
would
not
haue
said
,
If
thou
marry
,
thou
hast
not
sinned
;
and
if
a
virgin
marry
she
hath
not
ver.
28.
sinned
.
But
I
will
not
any
longer
insist
vpon
this
matter
,
whereinto
I
haue
fallen
but
obiter
,
and
by
occasion
of
the
former
words
of
Haymo
,
for
a
short
confutation
of
his
dotage
.
CHAP.
XIIII
.
Of
the
two
first
adiuncts
of
the
will
of
God
,
Good
and
Well
pleasing
.
TO
returne
now
to
the
Apostles
three
adiuncts
of
the
How
the
third
adiuncts
of
the
will
of
God
are
here
to
be
taken
will
of
God
,
hauing
before
shewed
how
this
will
of
God
is
here
to
be
taken
,
namely
,
for
his
reuealed
will
in
the
new
Testament
;
let
vs
now
consider
how
the
said
three
adiuncts
are
here
likewise
to
be
taken
.
For
my
part
therefore
,
I
cannot
but
thinke
them
to
be
spoken
partly
by
opposition
in
some
sort
to
the
will
of
God
before
in
the
time
of
the
Law
;
partly
by
comparison
therewith
,
and
preferment
aboue
it
.
By
opposition
,
as
he
doth
elsewhere
call
the
ministerie
2.
Cor.
3.
6.
&c.
of
the
new
Testament
the
ministerie
of
the
Spirit
,
but
of
the
Law
the
ministerie
of
the
letter
:
saying
further
,
that
the
letter
killeth
,
but
the
spirt
giueth
life
:
yea
further
,
calling
the
old
Testament
the
ministerie
of
condemnation
,
but
the
new
Testament
the
ministration
of
righteousnesse
.
Yea
,
moreouer
saying
,
that
the
one
is
done
away
,
but
that
the
other
remaineth
:
concluding
,
that
therefore
that
is
in
the
former
respects
the
ministration
of
the
new
Testament
and
of
the
Gospel
is
glorious
,
but
that
the
ministration
of
the
old
Testament
and
of
the
Law
,
was
in
some
sort
without
glorie
.
By
comparison
also
of
the
will
of
God
in
the
new
Testament
with
his
will
in
the
old
,
I
take
these
three
adiuncts
to
be
vnderstood
,
namely
,
good
to
signifie
better
,
acceptable
or
well
pleasing
to
signifie
more
acceptable
;
or
more
pleasing
:
&
perfect
to
signifie
more
perfect
.
These
things
shal
be
more
euident
,
by
handling
these
adiuncts
particularly
.
To
come
therefore
to
the
particulars
;
by
good
here
I
do
What
is
meant
by
good
.
not
vnderstand
all
goodnesse
generally
,
but
chiefly
Gods
grace
and
kindnesse
,
as
the
word
good
is
often
elsewhere
taken
.
The
Prophet
saying
,
that
God
is
good
to
Israel
,
meaneth
Psal.
73.
1.
Psal.
106.
1.
107.
1.
that
God
was
gracious
or
kind
to
Israel
.
So
is
it
taken
when
it
is
said
,
O
giue
thanks
vnto
the
Lord
,
for
he
is
good
&c.
And
againe
:
Praise
ye
the
Lord
,
for
the
Lord
is
Lam.
3.
25.
good
.
And
againe
,
The
Lord
is
good
vnto
them
that
wait
for
him
.
And
who
knoweth
not
that
in
this
time
of
the
Gospell
the
Lord
hath
shewed
himselfe
better
,
that
is
,
more
kind
and
gracious
then
in
former
times
he
had
done
,
in
remouing
the
law
of
ceremonies
,
for
the
manifold
and
chargeable
sacrifices
,
for
the
abstinence
from
many
kinds
of
meates
,
for
the
manifold
washings
in
diuers
respects
,
Exod.
23.
17.
3●
24
Act.
15.
10.
for
the
great
and
tedious
iourneys
;
in
respect
of
all
which
the
Apostle
calleth
all
the
said
Law
by
the
name
of
a
yoke
,
which
neither
their
fathers
nor
they
were
able
to
beare
.
Doubtlesse
Mat.
11.
30.
1.
Ioh.
5.
3.
in
this
respect
as
well
as
in
other
,
Christ
comparatiuely
calleth
his
yoke
easie
,
and
his
burden
light
.
And
Iohn
saith
,
that
Gods
commandements
are
not
grieuous
.
Who
knoweth
not
also
the
Lord
to
haue
shewed
himselfe
more
gracious
now
then
in
the
time
of
the
Law
,
by
performing
all
things
before
promised
,
and
signified
by
types
Col.
2.
17.
Heb.
10.
1.
and
figures
,
which
were
onely
shadowes
of
things
to
come
?
How
great
likewise
is
Gods
goodnesse
now
,
aboue
that
it
was
in
old
time
,
euen
to
the
Israelites
,
in
speaking
vnto
vs
by
his
Sonne
immediatly
in
his
owne
nature
once
for
all
;
and
doing
such
things
by
his
said
Sonne
,
and
by
his
H●b.
1.
1.
Apostles
furnished
with
power
from
his
Sonne
for
the
doing
of
them
,
as
neuer
had
bin
done
before
;
and
whereunto
all
the
wonders
that
he
did
in
the
land
of
Egypt
,
and
all
the
great
victories
that
afterward
he
gaue
vnto
his
people
,
are
not
to
be
compared
?
In
respect
of
the
said
doctrine
deliuered
by
his
Sonne
,
and
of
the
said
works
he
said
to
his
Disciples
,
Blessed
are
your
eyes
which
see
the
things
that
Mat
13.
17.
Luk.
10.
24.
yee
see
,
and
your
eares
for
they
heare
:
for
verily
I
say
vnto
you
,
that
many
Prophets
and
righteous
men
haue
desired
to
see
those
things
that
ye
see
,
and
haue
not
seene
them
;
and
to
heare
those
things
which
ye
heare
,
and
haue
not
heard
them
.
This
Isay
.
44.
8.
2
Cor.
6.
2.
time
of
the
Gospell
is
that
acceptable
time
and
day
of
saluation
,
wherein
the
Lord
hath
succoured
vs
in
Christ
Iesus
.
This
time
of
the
Gospell
is
that
fulnesse
of
time
,
wherein
the
Lord
in
his
loue
vnto
the
world
sent
forth
his
Sonne
,
his
onely
Ioh.
3.
16.
Rom.
8.
32.
Mat.
3.
17.
Heb
1.
2.
Col.
1.
15.
17.
begotten
Sonne
,
the
Sonne
of
his
loue
,
in
whom
he
is
well
pleased
;
the
heire
of
all
things
,
by
whom
he
made
the
worlds
;
the
brightnesse
of
his
glorie
,
and
vpholding
all
things
by
the
power
of
his
word
,
and
much
more
excellent
then
the
Angels
.
This
time
(
I
say
againe
)
is
the
fulnesse
of
time
,
wherein
the
Lord
Gal.
4.
4.
hath
sent
forth
his
Sonne
,
made
of
a
woman
,
made
vnder
the
Law
,
to
redeeme
them
that
were
vnder
the
Law
,
that
they
might
receiue
the
adoption
of
sons
.
This
time
of
the
Gospell
is
that
time
,
wherein
Christ
Iesus
being
equall
to
God
,
for
the
working
of
our
said
redemption
humbled
himselfe
,
and
tooke
our
nature
vpon
him
,
and
therein
became
obedient
Phil.
2.
8.
Gal.
3.
13.
vnto
death
,
euen
the
death
of
the
crosse
,
and
so
became
a
curse
for
vs
,
to
discharge
vs
from
the
curse
of
the
law
,
and
to
make
vs
euerlastingly
blessed
:
and
vpon
that
crosse
he
blotted
Col.
2.
14.
out
the
hand-writing
that
was
against
vs
,
and
contrary
vnto
vs
,
and
tooke
it
out
of
the
way
,
nailing
it
to
his
crosse
;
and
spoiling
principalities
and
powers
,
he
made
a
shew
of
them
openly
,
triumphing
ouer
them
in
the
said
crosse
.
This
time
of
the
Gospell
is
the
time
wherein
the
Lord
according
to
Ioel.
2.
28.
Act.
2.
18.
Ephes.
4.
8.
his
promise
hath
powred
out
his
Spirit
vpon
all
flesh
,
and
wherein
at
the
ascending
vp
of
Christ
Iesus
on
high
,
and
leading
Ephes.
4.
8.
captiuitie
captiue
,
he
hath
giuen
gifts
vnto
men
:
euen
greater
gifts
then
all
the
mightie
Monarks
of
the
world
can
giue
to
their
greatest
fauourites
.
It
is
likewise
much
for
this
purpose
,
that
the
mystorie
of
Rom.
16.
25.
26.
the
Gospell
,
kept
secret
since
the
world
began
,
and
not
made
knowne
to
the
sonnes
of
men
(
that
is
,
to
the
Gentiles
,
that
were
onely
the
sonnes
of
men
,
as
the
daughters
of
the
wicked
Gen
6.
2.
Ephes.
3.
5.
are
called
the
daughters
of
men
)
is
now
made
knowne
and
reuealed
vnto
his
holy
Apostles
before
,
and
in
these
times
also
to
the
sincere
Ministers
thereof
.
Whereas
before
also
God
shewed
his
word
onely
to
Iaakob
,
Psal.
147.
19.
20.
and
his
iudgements
vnto
Israel
,
not
dealing
so
with
any
nation
:
and
the
Oracles
of
God
were
onely
committed
to
the
Rom.
3.
2.
Iewes
;
now
they
are
communicated
to
all
nations
,
the
partition
wall
being
broken
downe
and
Iewes
and
Gentiles
made
Ephes
2.
13.
14.
Gal.
3.
28.
one
,
and
there
being
no
difference
of
the
one
from
the
other
.
In
all
the
former
respects
,
may
not
the
will
of
God
now
reuealed
in
the
Gospell
,
be
called
good
,
yea
better
then
the
will
of
God
reuealed
in
the
old
Testament
?
Certainly
we
may
so
call
it
by
Apostolicall
warrant
and
authoritie
.
For
this
will
of
God
contained
in
the
new
Testament
?
and
being
the
new
Testament
is
expresly
said
to
be
a
better
testament
,
Heb.
17.
22.
and
8.
6.
or
a
better
couenant
;
as
hauing
better
promises
,
not
of
an
earthly
Canaan
,
but
of
an
heauenly
kingdome
,
typically
signified
by
the
former
Canaan
;
and
being
confirmed
and
sealed
,
not
by
the
blood
of
buls
and
goates
,
but
by
the
Heb.
9.
13.
and
10.
4.
blood
of
Iesus
Christ
,
though
figuratiuely
also
represented
by
that
blood
of
bules
and
goates
;
and
yet
not
repeated
,
but
Heb.
7.
27.
and
9.
28.
and
10.
10
once
shed
,
for
euer
to
sanctifie
them
that
are
sanctified
;
yea
,
that
are
to
be
sanctified
for
euer
afterward
:
yea
also
,
that
were
sanctified
euer
before
.
For
all
the
Fathers
,
euen
of
the
old
Testament
,
were
not
sanctified
and
saued
by
the
sacrifices
of
those
times
,
but
by
the
sacrifice
onely
of
Christ
Iesus
himselfe
,
offered
by
himselfe
,
and
typed
by
the
former
Ephes.
44.
5.
sacrifices
.
For
as
there
is
but
one
faith
,
and
one
hope
,
&c.
so
there
was
but
one
saluation
,
and
that
one
was
common
to
all
beleeuers
vnder
the
Law
as
well
as
in
the
time
of
the
Gospell
:
Christ
Iesus
is
the
same
,
yesterday
,
and
to
Heb.
13.
8.
●●n●l
.
13.
18.
day
,
and
for
euer
.
He
is
the
Lambe
slaine
from
the
beginning
of
the
world
,
that
is
,
by
vertue
of
whose
blood
shed
in
these
last
times
,
all
the
elect
before
the
coming
of
Christ
in
the
flesh
,
as
well
as
they
that
were
borne
after
,
were
saued
,
and
en●red
into
heauen
immediatly
after
their
translation
from
hence
.
And
therefore
our
Sauiour
promiseth
no
other
happinesse
or
saluation
to
them
that
shall
be
called
and
come
from
the
East
and
from
the
West
,
that
is
,
from
all
corners
Mat.
8.
11.
of
the
world
,
then
to
sit
downe
with
Abraham
,
Isaac
and
Iacob
in
the
kingdome
of
heauen
.
But
to
returne
;
in
consideration
of
the
things
before
said
,
the
Apostle
speaking
of
these
times
,
wherein
this
good
will
of
God
is
reuealed
,
saith
,
The
grace
of
God
hath
appeared
,
bringing
saluation
vnto
all
men
.
By
the
word
grace
Tit.
2.
1●
.
of
God
,
he
meaneth
the
Gospel
:
by
the
word
appeareth
,
he
meaneth
hath
shined
and
gloriously
broken
forth
,
dissoluing
and
scattering
all
the
cloudie
types
of
the
Law
,
like
to
the
Sunne
breaking
out
of
,
or
scattering
the
darknesse
of
the
night
,
and
the
thick
clouds
of
the
aire
.
By
the
words
bringing
saluation
,
he
meaneth
the
declaring
,
yea
also
the
conferring
of
saluation
more
plentifully
then
before
.
And
by
all
men
he
vnderstandeth
all
,
both
of
what
state
and
condition
soeuer
,
old
or
yong
,
men
or
women
,
masters
or
seruants
,
&c.
and
also
of
what
nation
soeuer
,
Iewes
or
Gentiles
,
as
before
was
shewed
.
And
though
in
the
words
following
▪
he
saith
,
that
it
teacheth
vs
the
same
things
that
the
morall
Law
teacheth
,
and
that
as
children
,
according
to
the
signification
of
the
word
,
thereby
insinuating
that
all
that
will
be
taught
by
the
Gospell
of
the
kingdome
,
and
Mat.
4.
23.
that
will
by
the
Gospel
enter
into
the
kingdome
of
God
,
must
be
like
to
little
children
:
yet
he
meaneth
another
maner
Mark
.
10.
15.
of
teaching
then
onely
of
the
bare
Law
:
namely
,
not
imperatiuely
onely
and
outwardly
,
but
also
effectiuely
,
powerfully
and
inwardly
working
that
it
teacheth
.
So
also
,
and
in
the
former
respects
,
the
Gospell
is
called
Heb.
2.
3.
Act.
3.
15.
and
5.
31.
Heb.
2.
10.
by
the
name
of
saluation
,
and
of
great
saluation
,
as
more
powerfully
and
abundantly
making
men
partakers
of
saluation
,
and
of
the
Prince
and
author
of
saluation
Christ
Iesus
himselfe
,
who
therefore
by
Simeon
in
his
Song
is
called
Luk.
2.
30.
by
the
name
of
Saluation
.
Neither
is
the
Gospell
called
great
saluation
,
in
the
former
respects
onely
,
but
also
because
of
the
great
miserie
of
all
men
without
the
Gospel
:
all
men
without
the
Gospel
sitting
in
darknesse
and
in
the
shadow
of
death
;
and
being
in
Luk.
1.
79.
the
hands
of
their
enemies
,
not
bodily
,
but
spirituall
,
euen
of
Satan
himselfe
.
Act.
26.
18.
The
punishment
also
of
the
contempt
or
neglect
of
the
Gospel
the
meanes
of
that
great
saluation
,
being
greater
then
of
the
men
of
Sodom
and
Gomorrha
at
the
day
of
iudgment
,
Mat.
10.
16.
doth
plainly
shew
,
that
the
Gospell
is
more
excellent
then
the
ministerie
of
former
times
▪
yea
,
so
much
the
more
,
because
the
Apostle
saying
,
How
shall
we
escape
,
if
Heb.
2.
3
▪
we
neglect
so
great
saluation
?
by
that
maner
of
question
noteth
an
impossibilitie
of
escaping
the
punishment
.
For
this
Ioh.
3.
4.
12.
Mat.
26.
54.
Rom
▪
8.
32.
word
how
,
noteth
an
impossibilitie
in
diuers
other
places
of
the
Scripture
.
And
is
not
this
iust
,
sith
they
that
contemne
the
Gospel
,
contemne
Christ
Iesus
,
and
God
himselfe
?
Luk.
10.
16.
And
falling
away
from
the
Gospell
after
the
receiuing
Heb.
6.
5.
6.
thereof
,
and
thereby
tasting
the
powers
of
the
world
to
come
▪
they
againe
crucifie
to
themselues
Christ
Iesus
?
Neither
Heb.
10.
26
▪
doth
there
remaine
any
more
sacrifice
for
their
sinnes
.
The
contemners
of
Lots
ministerie
,
and
of
the
ministerie
of
the
Law
,
had
and
haue
their
remedie
in
Christ
.
Out
of
Christ
in
his
Gospel
,
and
out
of
his
Gospell
so
neglected
and
renounced
,
there
is
no
other
remedie
to
be
vsed
,
no
other
refuge
whereto
to
flie
.
Is
there
any
other
name
among
men
Act.
4.
12.
whereby
we
may
be
saued
,
then
by
the
name
of
Christ
?
Or
,
is
there
any
other
Sauiour
in
heauen
or
in
earth
,
by
whom
to
be
saued
,
Christ
Iesus
being
shaken
off
and
forsaken
?
Moreouer
,
the
Gospell
is
so
excellent
,
so
glorious
,
that
now
(
and
here
in
this
world
)
this
is
one
end
(
as
before
I
in
Chap.
1.
said
)
of
the
ministerie
thereof
by
men
,
that
vnto
principalities
and
powers
in
the
heau●nly
places
(
that
is
,
vnto
the
Ephes
3.
10.
Angels
of
heauen
)
might
be
made
knowne
by
the
Church
the
manifold
wisedome
of
God
.
For
which
cause
the
Angels
(
as
it
were
stretching
out
their
necks
)
do
desire
to
behold
(
that
1.
Pet.
1.
12.
is
▪
more
and
more
to
vnderstand
)
the
things
that
are
now
preached
in
the
Gospell
:
as
sometime
the
two
Cherubims
Exo.
25.
18.
&c.
and
37.
7.
&c.
made
of
gold
▪
were
set
with
their
faces
one
towards
another
,
looking
(
both
)
to
the
M●rcie
seate
,
as
it
were
listening
what
the
Lord
from
thence
should
speake
vnto
his
people
.
Is
it
a
small
matter
that
the
Angels
must
know
,
and
desire
to
know
?
O
the
wretchednesse
then
of
men
,
that
care
not
for
the
knowledge
thereof
;
The
Angels
also
are
said
to
reioyce
at
the
least
beginning
Luk.
15.
7.
of
this
saluation
,
euen
in
the
first
conuersion
of
any
sinner
.
How
also
did
a
multitude
of
them
reioyce
at
the
birth
of
Christ
▪
for
the
working
of
this
saluation
?
and
who
Luk.
2.
13.
is
both
the
author
,
and
the
matter
,
and
the
end
of
the
Gospell
?
Let
all
these
things
be
seriously
considered
,
and
no
man
is
so
blind
but
he
will
see
,
no
man
so
wilfull
but
he
will
acknowledge
the
will
of
God
now
reuealed
in
the
Gospell
,
since
the
comming
of
Christ
,
to
be
better
then
his
wil
before
deliuered
in
the
Law
,
and
the
time
thereof
better
then
the
time
of
the
old
Testament
.
If
any
be
so
blind
that
he
doth
not
see
it
,
and
so
wilfull
that
he
will
not
acknowledge
it
;
oh
wo
,
wo
vnto
him
:
I
would
not
be
in
his
coate
,
in
his
condition
for
a
thousand
thousand
worlds
.
Thus
much
of
the
first
adiunct
in
this
place
,
of
the
wil
of
God
,
viz.
that
it
is
called
good
.
The
second
adiunct
thereof
is
acceptable
or
well
pleasing
.
The
second
adiunct
of
the
wil
of
God
.
Acceptable
,
or
well
pleasing
.
Ephes.
5.
10.
For
it
is
the
same
word
(
as
I
noted
before
)
that
is
vsed
for
the
third
adiunct
of
our
sacrifice
.
The
same
word
both
for
the
verb
,
and
also
for
this
adiunct
of
the
will
of
God
,
is
vsed
elsewhere
,
prouing
what
is
acceptable
(
or
well
pleasing
)
vnto
the
Lord
.
This
adiunct
is
a
consequent
of
the
former
,
good
,
as
before
it
was
of
holy
.
For
whatsoeuer
is
holy
or
good
,
especially
so
good
as
before
we
haue
heard
this
wil
of
God
to
be
,
cannot
but
be
also
acceptable
and
wel
pleasing
to
God
:
because
God
himselfe
is
good
,
and
the
author
of
all
goodnesse
and
kindnesse
in
other
;
and
it
was
his
good
pleasure
,
that
this
his
will
and
new
Testament
should
be
so
good
as
it
is
.
Therefore
he
saith
not
,
There
Ier.
31.
31.
Heb.
8.
8.
shall
be
a
new
couenant
,
but
I
will
make
a
new
couenant
with
the
house
of
Iudah
,
&c.
And
this
the
Apostle
applieth
to
the
time
of
the
Gospell
,
and
to
the
new
Testament
before
spoken
of
.
If
therefore
this
new
Testament
be
Gods
owne
work
,
it
cannot
but
be
acceptable
and
well
pleasing
vnto
him
.
That
this
is
here
taken
by
opposition
and
comparison
,
as
well
as
the
former
,
it
is
manifest
,
because
the
former
will
of
God
▪
and
the
old
Testament
,
especially
touching
the
sacrifices
,
and
other
rites
and
ceremonies
of
the
Law
,
had
all
relation
to
the
new
Testament
and
Gospell
,
and
to
the
will
of
God
therein
contained
:
without
which
relation
,
the
obseruation
of
them
was
neuer
acceptable
or
well
pleasing
vnto
God
:
yea
,
it
was
reiected
by
him
,
as
i●
he
had
not
required
it
:
yea
,
it
was
hatefull
vnto
him
;
euen
Isay
.
1.
11.
12.
13
14.
Isay
.
66.
3.
an
abomination
,
and
as
a
thing
that
troubled
him
.
Yea
,
he
that
killed
an
oxe
(
for
sacrifice
)
was
as
he
that
slue
(
or
murdered
)
a
man
;
he
that
sacrificed
a
lambe
,
as
he
that
cut
off
a
dogs
necke
:
he
that
offered
an
oblation
,
as
if
he
offered
swines
flesh
,
&c.
By
another
Prophet
also
he
saith
,
that
their
burnt
Ier.
6.
20
▪
offerings
were
not
acceptable
vnto
him
,
neither
their
sacrifices
sweet
.
Doth
he
not
also
say
the
very
like
by
the
Prophet
Amos
?
Yea
,
likewise
by
Micah
?
Some
perhaps
will
obiect
Amos.
5
21.
Mica
.
6.
7.
,
that
all
that
was
,
because
with
such
sacrifices
they
did
not
ioyne
obedience
vnto
the
morall
Law
.
True
:
but
whence
was
this
,
but
because
they
looked
not
to
Christ
in
the
new
Testament
,
without
faith
in
whom
there
is
no
Heb.
11.
6.
pleasing
of
God
?
and
because
the
law
of
God
morall
was
not
written
in
their
hearts
,
according
to
the
promise
for
Ier.
21.
33.
2.
Cor.
3.
3.
Heb.
8.
10.
the
time
of
the
Gospell
and
new
couenant
of
God
;
as
also
according
to
the
commendation
of
the
new
couenant
by
the
Apostle
.
Touching
the
comparatiue
taking
of
this
adiunct
,
that
now
the
will
of
God
,
or
the
new
Testament
and
Gospell
declaring
that
will
of
God
,
is
more
acceptable
and
pleasing
,
it
is
euident
,
because
Christ
Iesus
before
onely
promised
,
is
now
come
into
the
world
,
and
hath
by
the
Father
himselfe
bin
visibly
sealed
(
as
himselfe
speaketh
)
by
Ioh.
6.
27.
the
holy
Ghost
descending
vpon
him
in
the
forme
of
a
Doue
,
and
as
publikly
and
audibly
proclaimed
to
be
his
Sonne
Mat.
3.
16.
17.
in
whom
he
is
well
pleased
.
And
according
hereunto
God
is
oftener
and
more
plainly
called
the
Father
of
our
Lord
Iesus
Christ
,
and
by
him
our
Father
,
in
the
new
Testament
,
then
euer
before
in
the
old
Testament
.
What
doth
this
intimate
,
but
that
God
hath
more
abundantly
powred
out
his
Fatherly
loue
in
these
dayes
,
and
is
better
pleased
with
vs
,
as
with
his
adopted
children
,
then
euer
before
?
And
▪
did
the
Lord
euer
shew
himselfe
so
well
pleased
in
the
time
of
the
old
Testament
and
vnder
the
Law
,
as
he
hath
done
in
the
time
of
the
new
Testament
,
and
since
the
preaching
of
the
Gospell
?
Did
he
euer
so
grace
any
Ministers
of
the
old
Testament
,
yea
the
best
Prophets
,
as
he
did
the
Apostles
,
by
sending
downe
the
holy
Ghost
in
the
visible
similitude
of
clouen
tongues
like
as
of
fire
,
sitting
Act.
2.
3.
&c.
vpon
euery
one
of
them
,
whereby
they
that
before
could
speake
but
one
tongue
,
did
presently
speake
all
languages
?
yea
so
also
,
that
at
the
same
time
,
by
one
dayes
preaching
ver.
41.
,
there
were
conuerted
to
the
faith
and
added
to
the
Church
about
three
thousand
soules
,
which
did
abundantly
testifie
their
said
effectuall
conuersion
,
by
making
all
things
common
,
and
selling
their
possessions
,
and
parting
them
to
all
men
as
euery
man
had
need
:
doing
the
like
also
afterward
with
great
alacritie
,
and
being
of
one
heart
and
of
one
soule
;
the
Act.
4.
32.
number
of
beleeuers
that
were
before
but
three
thousand
,
being
then
increased
to
fiue
thousand
ver.
4.
.
How
also
did
the
Lord
shew
himselfe
well
pleased
,
yea
better
pleased
then
euer
before
,
by
working
greater
miracles
then
euer
before
had
bin
wrought
,
at
least
in
such
abundance
?
not
onely
by
giuing
sight
to
the
blind
,
hearing
and
speech
to
the
deafe
and
dumbe
,
raising
the
dead
,
casting
out
of
diuels
,
a
worke
neuer
before
heard
of
;
and
that
not
onely
by
our
Sauiour
himselfe
,
but
also
by
the
Apostles
;
by
giuing
health
to
the
sicke
,
not
only
to
whom
the
Apostles
spake
,
but
also
to
such
as
did
but
stand
in
the
shadow
of
them
?
Were
not
also
the
gifts
of
the
holy
Act
5.
15.
Act.
8.
17
and.
19.
6.
Act.
10.
44.
Ghost
giuen
to
many
other
,
by
laying
on
of
the
hands
of
the
Apostles
?
yea
,
by
their
words
,
and
that
euen
to
speake
with
tongues
?
Doth
not
the
Apostle
also
by
this
Gods
bearing
witnesse
vnto
the
Gospell
by
signes
and
wonders
,
and
diuers
miracles
and
gifts
of
the
holy
Ghost
,
proue
the
Gospel
before
by
him
called
by
the
name
of
the
great
saluation
,
to
be
more
excellent
then
the
Law
,
which
he
calleth
but
by
the
name
of
a
word
(
as
it
were
a
bare
word
)
spoken
by
Angels
?
Heb.
2.
2.
3.
and
therefore
also
the
neglect
of
the
Gospell
to
be
a
greater
sinne
then
the
despising
of
that
word
,
though
spoken
by
Angels
?
All
these
things
do
abundantly
shew
the
will
of
God
reuealed
in
the
Gospell
,
to
be
better
pleasing
to
God
now
,
then
his
will
before
in
the
ol●
Testament
:
and
all
this
to
be
so
,
because
himselfe
would
haue
it
so
to
be
.
It
is
not
therefore
of
vs
,
or
from
vs
,
as
though
we
in
this
time
of
the
Gospell
had
procured
or
deserued
God
to
be
better
pl●ased
with
vs
,
then
with
other
heretofore
.
For
how
could
this
be
,
sith
we
had
alwayes
before
sit
in
darknesse
and
in
Luk.
●
.
79.
Ephes.
2.
1.
ver.
12.
the
shadow
of
death
,
and
had
also
bin
dead
in
trespasses
and
sins
▪
&c.
strangers
frrom
the
couenants
of
promise
,
&c.
being
also
so
without
knowledge
,
that
we
did
not
so
much
as
call
vpon
his
Name
,
much
lesse
did
we
craue
any
grace
Psal.
79.
6.
of
him
,
at
least
so
,
as
to
be
heard
,
and
to
obtaine
such
grace
as
whereby
to
be
well
pleasing
vnto
him
?
But
,
as
therefore
the
first
couenant
that
God
made
with
Abraham
,
and
afterward
renewed
and
continued
with
his
seed
,
was
not
for
any
goodnesse
of
them
,
or
of
any
desert
in
them
,
(
they
then
seruing
other
gods
)
but
onely
of
Gods
loue
towards
Iosh.
24.
Dan
7.
8.
1.
Sam.
12.
22.
them
,
and
because
it
pleased
him
to
make
them
his
people
:
so
is
it
to
be
said
of
this
,
and
of
all
that
enioy
this
good
will
of
God
,
whereby
they
were
or
are
acceptable
vnto
him
.
If
it
be
said
,
that
this
is
the
time
of
the
Gospell
and
of
the
new
Testament
,
and
that
yet
we
liuing
vnder
the
same
,
haue
no
such
thing
:
I
answer
first
,
that
Gods
graces
are
at
his
owne
disposition
;
and
that
therfore
in
that
place
before
to
the
Hebrewes
,
of
Gods
so
bearing
witnesse
to
the
Heb.
2.
4.
Psal.
24.
1.
and
50.
10.
Hag.
2.
8.
Gospell
by
signes
and
wonders
,
&c.
it
is
added
,
according
to
his
owne
will
.
May
man
do
with
his
owne
what
he
wil
,
though
indeed
he
haue
nothing
of
his
owne
,
but
all
be
the
Lords
;
and
may
not
God
much
more
do
with
his
owne
,
and
bestow
his
graces
on
whom
he
will
,
where
,
when
,
and
how
Mat.
20.
15.
it
pleaseth
him
?
Gods
sparing
of
his
graces
now
,
and
not
powring
out
his
Spirit
,
nor
bestowing
his
mercies
as
at
the
first
he
did
,
is
not
of
any
niggardlinesse
in
him
,
but
of
his
wisedome
,
as
knowing
what
is
fittest
for
all
persons
and
times
.
It
is
also
according
to
his
owne
word
,
fortelling
the
cause
thereof
,
namely
,
the
falling
away
of
many
from
the
1.
Tim.
4.
1.
faith
,
and
their
listning
to
seducing
spirits
,
and
doctrines
of
diuels
;
and
beleeuing
of
lies
,
and
not
the
truth
,
but
taking
pleasure
2.
Thes.
2.
11.
12.
in
vnrighteousnesse
:
so
that
the
restraint
of
Gods
mercies
now
,
is
not
from
any
inconstancie
in
God
,
but
from
the
sinnes
of
men
,
and
for
the
manifestation
of
Gods
iustice
,
to
his
owne
glorie
,
for
mens
such
sinnes
.
In
respect
of
the
former
apostasie
and
declining
from
the
truth
,
and
beleeuing
of
lies
,
notwithstanding
the
Lord
had
so
graced
and
magnified
the
same
truth
by
those
manifold
meanes
before
mentioned
,
we
may
rather
admire
his
goodnesse
in
vouchsafing
the
least
mercie
now
,
then
charge
him
with
any
vnfaithfulnesse
or
inconstancie
.
The
former
gifts
also
of
the
holy
Ghost
in
former
times
bestowed
,
and
the
former
miracles
and
works
of
God
before
wrought
,
were
not
onely
for
that
age
,
but
also
for
all
ages
to
come
,
and
for
confirmation
of
the
Gospell
to
all
other
.
As
our
Sauiour
saith
of
the
writings
of
Moses
,
If
ye
beleeue
not
his
writings
,
how
shall
ye
beleeue
my
words
?
And
Ioh.
5.
47.
againe
of
Moses
and
the
Prophets
,
If
they
heare
not
Moses
and
the
Prophets
,
(
that
is
,
the
preaching
of
their
doctrine
)
Luk.
16.
31.
neither
will
they
be
perswaded
though
one
rose
from
the
dead
:
and
so
much
more
may
it
be
said
of
those
former
works
done
by
our
Sauiour
,
and
his
Apostles
through
the
power
of
our
Sauiour
,
as
also
of
the
gifts
of
the
holy
Ghost
then
bestowed
,
they
haue
the
works
of
our
Sauiour
and
his
Apostles
alreadie
written
:
and
in
his
written
word
they
may
reade
how
the
Lord
before
hath
powred
out
his
Spirit
vpon
all
flesh
;
if
they
beleeue
not
them
,
neither
wil
they
beleeue
,
if
they
should
see
the
like
in
these
times
.
But
I
demand
,
hath
God
shut
vp
all
his
works
and
graces
for
confirmation
of
his
Gospell
in
former
times
so
long
past
?
Hath
he
not
in
these
last
times
,
since
the
breaking
forth
of
the
glorious
light
of
the
Gospell
out
of
the
foule
fog
and
thick
and
palpable
darknesse
of
Poperie
(
a
thousand
times
worse
then
the
darknesse
of
Egypt
,
or
at
Exod.
10.
21.
Mat
27.
45.
the
death
of
Christ
?
)
Hath
not
God
now
,
I
say
,
by
many
graces
and
works
testified
this
his
last
will
and
testament
made
by
his
Sonne
in
his
name
,
to
be
acceptable
and
well
pleasing
vnto
him
?
yea
,
so
acceptable
and
well
pleasing
,
as
before
we
heard
?
Many
wayes
.
For
how
mightily
hath
his
said
will
and
Gospell
preuailed
and
increased
since
the
dayes
of
Wickliffe
,
Iohn
Husse
,
Ierome
of
Prague
,
Luther
,
Melancthon
,
Occolampadius
,
and
a
few
other
,
all
but
few
and
weake
,
and
yet
strongly
opposed
and
oppugned
by
many
potent
aduersaries
?
yea
,
though
all
the
world
almost
,
Pope
,
Emperour
,
and
all
other
Princes
(
the
Duke
of
Saxonie
excepted
)
contended
with
the
said
Luther
,
most
worthily
propugning
and
maintaining
the
Gospel
against
them
all
,
yet
they
could
not
preuaile
against
him
;
but
he
,
maugre
the
heads
of
them
all
,
and
inuitis
&
reluctantibus
omnibus
,
in
despight
of
them
all
,
escaped
all
their
hands
,
and
peaceably
died
in
his
bed
.
Were
not
these
things
the
works
of
the
Lord
?
They
were
the
workes
of
the
Lord
,
Psal.
118.
23.
and
iustly
maruellous
in
our
eyes
.
The
like
may
be
said
of
the
mightie
preseruing
and
vpholding
of
little
Geneua
,
often
strongly
assaulted
by
great
enemies
.
So
likewise
of
Rochell
▪
long
since
long
besieged
by
a
former
King
,
and
yet
in
the
end
deliuered
;
and
before
their
deliuerie
,
graciously
relieued
in
their
great
distresse
and
famine
,
by
a
multitude
of
small
fishes
,
the
which
ceased
presently
vpon
the
breaking
vp
of
their
siege
.
May
not
the
same
be
said
of
the
flourishing
state
of
our
late
most
renowmed
Queene
Elizabeth
,
mightily
alwaies
preserued
from
many
great
home-conspiracies
,
and
from
the
intended
Spanish
inuasion
in
the
yeare
1588.
yea
,
often
also
cursed
by
that
man
of
sin
,
Antichrist
of
Rome
(
most
of
God
accursed
himselfe
)
&
yet
the
more
alwaies
blessed
by
the
Highest
,
that
only
hath
power
effectually
to
blesse
and
to
curse
;
and
that
hath
cursed
that
Man
of
sinne
,
and
will
yet
(
ere
it
be
long
,
we
doubt
not
)
curse
him
with
a
much
more
bitter
curse
then
euer
the
Angell
of
the
Lord
cursed
Meroz
and
the
inhabitants
thereof
,
because
they
came
not
to
the
help
of
the
Lord
,
to
the
help
of
the
Lord
against
Iudg.
5.
23.
the
mightie
.
May
not
the
like
be
said
of
the
Lords
present
Lieutenant
here
in
Great
Brittaine
,
now
sitting
vpon
the
throne
,
touching
his
gracious
preseruation
,
as
from
other
conspiracies
,
so
especially
from
the
Powder
Treason
?
Verily
,
so
much
the
greater
hath
his
preseruation
bin
,
by
how
much
the
more
Poperie
and
all
other
sinnes
haue
lately
abounded
.
For
the
sinne
of
the
people
,
is
the
danger
of
King
and
kingdome
.
If
still
(
saith
Samuel
)
ye
do
wickedly
,
ye
shall
be
1.
Sam.
12.
25.
consumed
,
both
ye
and
your
King
.
I
might
here
speake
of
the
great
iudgements
of
God
vpon
many
great
aduersaries
of
the
Gospell
.
For
such
iudgements
vpon
such
,
do
most
abundantly
and
graciously
testifie
Gods
will
in
the
Gospell
to
be
acceptable
and
well
pleasing
vnto
him
.
Though
also
God
in
these
last
times
haue
not
giuen
the
gift
of
tongues
immediatly
and
extraordinarily
,
as
he
did
in
the
Apostles
times
:
yet
who
knoweth
not
,
but
that
the
knowledge
of
them
and
of
all
other
learning
hath
mightily
increased
since
the
late
decrease
of
Popery
,
by
the
increase
of
the
Gospell
,
and
the
breath
of
the
Lords
2.
Thes.
2.
8.
mouth
.
The
Papists
themselues
are
much
more
skilfull
in
the
tongues
,
and
euery
way
more
learned
,
then
they
were
when
Poperie
was
at
the
highest
.
For
all
which
their
learning
,
they
may
thanke
the
Protestants
,
whose
learning
hath
bin
a
whetstone
to
prouoke
them
to
the
more
studie
for
the
maintenance
of
their
damnable
heresies
and
doctrines
of
diuels
:
and
yet
notwithstanding
by
all
their
learning
,
they
haue
not
bin
able
neither
shall
be
able
to
support
their
said
heresies
and
diuellish
doctrines
from
falling
more
and
more
.
In
the
chiefe
time
of
Poperie
,
alas
what
poore
,
what
pitiful
learning
was
there
?
It
was
then
a
common
prouerb
,
Graecum
est
,
legi
non
potest
:
It
is
Greeke
,
it
cannot
be
read
.
Now
I
do
verily
thinke
,
that
in
some
one
Colledge
in
Cambridge
and
Oxenford
,
there
are
more
good
Grecians
and
Hebricians
,
then
were
200
yeares
since
in
all
Christendome
.
That
most
reuerend
learned
man
D.
Fulke
(
the
bane
of
Papists
)
being
Master
of
Pembroke
Hall
in
Cambridge
,
would
sometimes
make
the
Fellows
of
that
House
merry
with
the
verses
that
were
made
by
some
old
Fellows
and
Masters
of
Arts
in
S.
Iohns
Colledge
,
at
the
burning
of
Bucers
bones
.
For
there
being
a
commandement
from
the
Vice-chancellor
then
being
,
that
all
Masters
of
Art
should
make
verses
against
Bucer
,
some
Fellowes
of
that
House
were
much
troubled
therewith
,
and
did
much
murmure
amongst
themselues
,
and
complained
one
to
an
other
.
Some
of
them
opening
their
griefe
to
the
Tutor
of
D.
Fulke
,
then
a
yong
and
new
Student
in
that
House
;
his
said
Tutor
said
vnto
them
:
Why
Sirs
,
I
will
tell
you
what
ye
shall
do
;
I
haue
a
yong
scholler
that
is
very
pregnant
and
nimble
in
versifying
;
make
you
verses
therefore
as
well
as
ye
can
,
bring
them
to
me
,
and
my
scholler
shall
correct
them
.
So
they
made
verses
as
well
as
they
could
,
and
brought
them
accordingly
to
his
Tutor
,
who
gaue
them
to
his
scholler
to
be
corrected
by
him
,
who
also
kept
them
by
him
.
But
such
stuffe
,
as
(
according
to
the
common
speech
)
would
make
a
horse
to
breake
his
halter
to
heare
them
.
Whiles
I
was
in
Cambridge
,
being
then
somewhat
familiar
with
one
of
the
Fellowes
of
that
House
,
yet
liuing
,
and
a
great
learned
man
,
and
one
of
the
chiefe
Bishops
in
the
Land
,
sometimes
meeting
together
,
he
would
make
vs
all
sport
by
relating
some
of
the
verses
,
as
D.
Fulke
had
made
him
and
other
Fellowes
of
that
House
merry
with
them
in
their
meetings
.
I
confesse
my
fault
in
my
great
forgetfulnesse
of
them
as
well
as
of
better
things
.
One
Pentameter
verse
I
do
onely
remember
,
which
is
this
,
Crematur
anima
,
cremetúrque
corpus
.
Is
it
not
a
sweete
one
?
I
could
laugh
my selfe
,
as
old
as
I
am
,
as
heauie
laden
with
many
afflictions
as
I
am
,
but
that
these
times
call
vs
rather
to
mourning
and
prayers
.
Lachrymae
&
preces
sunt
arma
Ecclesiae
:
Prayers
and
teares
are
the
weapons
of
the
Church
;
neuer
more
needing
them
then
now
it
doth
,
in
so
many
places
lying
a
bleeding
as
it
doth
.
But
equiuocation
,
truce-breaking
,
trecherie
and
treason
,
crueltie
and
murder
(
euen
of
Princes
)
are
the
weapons
of
the
Romish
synagogue
.
Therefore
the
Romish
synagogue
is
not
the
Church
.
To
returne
;
I
may
adde
to
the
former
the
gift
of
Printing
,
inuented
about
the
time
of
breaking
forth
of
the
Gospell
out
of
the
darknesse
of
Poperie
,
neuer
before
heard
of
;
and
the
time
since
the
beginning
hereof
is
not
yet
200
yeares
:
notwithstanding
this
,
by
whom
soeuer
first
inuented
,
the
Lord
hath
graciously
vsed
as
his
Light-horseman
for
carying
of
his
Gospell
into
all
countries
,
and
for
the
better
propagation
thereof
;
as
also
for
the
further
battering
down
of
that
Romish
mysterie
of
iniquitie
.
The
vse
of
this
briefly
is
first
to
teach
vs
,
if
we
wil
haue
our selues
,
thoughts
,
affections
,
words
and
works
to
please
God
,
then
repaire
to
this
wil
of
God
,
and
thereof
to
learne
so
to
be
,
and
so
to
do
for
matter
and
maner
.
If
we
reiect
or
neglect
this
will
,
neither
shall
our
persons
euer
please
him
,
nor
our
thoughts
,
affections
,
words
or
actions
be
any
delight
vnto
him
.
For
this
adiunct
is
here
giuen
to
this
will
of
God
,
by
the
way
of
excellencie
and
singularitie
,
as
belonging
onely
to
this
will
,
and
as
noting
that
no
mans
or
Angels
will
can
bring
our
persons
into
fauour
with
God
,
or
make
our
thoughts
,
affections
,
words
or
works
well
pleasing
vnto
him
.
Yea
,
the
more
we
attend
and
apply
our selues
to
the
will
of
any
other
,
not
agreeing
Isay
.
29.
13.
to
this
will
,
the
more
we
offend
and
displease
God
.
But
hereof
somewhat
hath
bin
said
before
.
The
same
is
to
be
said
of
other
belonging
vnto
vs
,
to
do
what
lieth
in
vs
for
the
prouoking
of
them
to
such
due
regard
of
the
will
of
God
,
as
whereby
they
also
may
be
made
acceptable
and
well
pleasing
to
God
,
as
this
will
of
God
it selfe
is
.
Secondly
,
the
more
that
God
acquainteth
and
affecteth
vs
with
this
his
well
pleasing
will
,
the
more
thankfull
let
vs
be
vnto
him
in
that
behalfe
,
and
labour
also
the
more
to
please
him
according
thereunto
.
Thus
much
of
the
second
adiunct
of
this
will
of
God
in
this
place
.
CHAP.
XV.
Of
the
third
adiunct
of
this
will
of
God
,
viz.
perfect
.
THe
third
and
last
adiunct
of
the
will
of
God
now
remaineth
,
Perfect
.
namely
,
that
it
is
here
said
to
be
perfect
.
This
also
I
vnderstand
oppositiuely
and
comparatiuely
.
Oppositiuely
,
because
the
old
Testament
was
imperfect
:
comparatiuely
,
because
this
therefore
is
more
perfect
;
yea
most
perfect
,
compleate
and
absolute
.
If
it
be
obiected
,
Psal.
19.
7.
that
the
Prophet
saith
,
The
law
(
or
doctrine
)
of
the
Lord
is
perfect
,
long
before
Christ
came
;
and
the
Gospell
was
giuen
and
written
,
as
now
we
haue
it
.
Yea
,
if
it
be
further
obiected
,
that
that
which
before
I
said
,
that
the
wil
of
God
was
before
imperfect
,
and
that
now
it
is
more
perfect
then
before
,
implieth
a
contradiction
,
because
the
comparatiue
argueth
a
positiue
,
and
more
perfect
now
,
intimateth
a
perfect
more
.
I
answer
to
the
second
obiection
first
,
that
the
comparatiue
doth
not
always
argue
a
positue
,
neither
doth
one
thing
more
perfect
then
another
,
argue
the
other
therefore
to
be
perfect
.
This
is
plaine
by
diuers
places
in
the
Scripture
.
When
Peter
saith
,
It
is
better
▪
if
the
wil
1.
Pet.
3.
13.
of
God
be
so
,
that
ye
suffer
for
well
doing
then
for
euill
doing
;
he
doth
not
therefore
argue
,
that
it
is
good
to
suffer
for
euill
doing
;
but
onely
meaneth
that
it
is
not
all
good
,
but
euill
to
suffer
for
euill
doing
.
When
Paul
saith
,
It
is
better
1.
Cor.
7.
9.
to
marrie
then
to
burne
;
doth
he
meane
,
that
it
is
therefore
good
to
burne
?
When
the
Prophet
saith
,
It
is
better
to
trust
Psal.
118.
8.
9.
in
the
Lord
,
then
to
put
confidence
in
man
:
it
is
better
to
trust
in
the
Lord
,
then
to
put
confidence
in
Princes
:
doth
he
meane
that
it
is
therefore
good
to
put
confidence
in
man
,
or
in
Princes
?
I
trow
not
.
For
another
Prophet
saith
,
Cursedis
Ier.
17.
5.
the
man
that
trusteth
in
man
,
&c.
Touching
that
place
,
The
law
(
or
doctrine
)
of
the
law
is
perfect
;
and
for
further
answer
of
both
the
branches
of
the
former
obiections
:
a
thing
may
be
perfect
in
diuers
respects
;
and
first
in
respect
of
time
or
ages
.
That
may
be
perfect
for
one
time
and
age
,
that
is
not
for
another
.
As
for
example
,
a
horne-booke
(
as
we
call
it
)
may
be
perfect
,
and
haue
all
that
is
needfull
for
a
yong
child
:
and
a
Primmer
for
him
afterward
,
when
he
is
growne
of
more
stature
:
and
after
that
he
can
reade
English
,
then
an
Accidence
for
the
principles
of
Grammar
:
which
books
containe
not
all
things
fit
to
be
learned
when
he
is
elder
.
So
is
it
touching
this
matter
.
The
Church
of
God
before
the
Gal.
4.
1.
4.
&c.
coming
of
Christ
,
was
as
it
were
in
her
nonage
,
vnder
age
,
in
her
childhood
,
and
not
capable
of
all
doctrine
;
and
therefore
the
Lord
dealt
accordingly
,
and
gaue
her
onely
such
rudiments
and
principles
as
were
fit
for
her
,
yea
also
sufficient
for
her
in
that
condition
,
accompanying
the
same
with
such
other
matters
,
as
it
were
gay
things
,
as
whereby
she
might
be
the
better
pleased
,
and
the
more
allured
to
learne
such
things
as
were
then
taught
.
Therefore
as
there
were
sacrifices
and
other
ceremonies
;
so
also
the
Tabernacle
first
,
and
afterward
the
Temple
,
were
adorned
with
many
things
of
siluer
&
gold
;
though
also
therein
the
Lord
had
a
further
reach
&
drift
,
then
onely
to
allure
them
the
better
to
worship
him
in
that
maner
that
then
he
prescribed
;
euen
to
foreshew
the
beautie
and
glorie
of
his
Church
afterward
,
especially
in
heauen
;
and
in
the
meane
time
how
glorious
inwardly
all
should
be
,
that
are
members
of
his
spirituall
temple
here
in
this
world
.
And
in
respect
of
the
diuers
ages
in
grace
,
and
capacities
of
men
now
for
knowledge
of
the
mysteries
of
this
will
of
God
,
all
is
not
to
be
taught
all
men
,
nor
at
all
times
.
This
our
Sauiour
teacheth
,
saying
,
No
man
putteth
a
peece
Mat.
9.
16.
17.
of
new
cloth
in
an
old
garment
,
&c.
neither
do
men
put
new
wine
into
old
vessels
,
&c.
And
againe
,
I
haue
many
things
yet
Ioh.
16.
12.
to
say
vnto
you
,
but
ye
cannot
beare
them
,
that
is
,
ye
are
not
capable
of
them
.
Doth
not
the
Apostle
teach
the
very
same
,
when
he
saith
,
And
I
brethren
could
not
speake
vnto
1.
Cor.
3.
1.
you
as
vnto
spirituall
,
but
as
vnto
carnall
,
euen
as
vnto
babes
in
Christ
.
The
like
is
written
to
the
Hebrewes
.
As
it
is
in
garments
Heb.
5.
11.
for
children
of
diuers
ages
and
statures
,
one
is
enough
for
one
,
that
is
not
enough
for
another
:
yea
also
in
meates
,
according
to
the
words
of
the
Apostle
:
so
is
it
touching
this
will
of
God
.
Moreouer
,
for
a
more
full
answer
of
the
former
obiection
;
there
is
a
double
perfection
.
A
perfection
for
matter
or
substance
;
and
a
perfection
for
circumstances
belonging
to
the
matter
or
substance
.
Let
me
illustrate
this
by
a
similitude
.
Two
men
bargaining
together
for
land
or
some
other
thing
,
either
vpon
sale
or
vpon
deed
,
agreeing
together
vpon
the
substance
thereof
,
and
couenants
and
conditions
thereto
belonging
,
do
passe
their
word
one
to
another
,
yea
also
before
witnesses
for
performance
of
the
said
bargaine
:
it
may
be
also
they
set
downe
something
briefly
in
writing
,
the
better
to
testifie
the
same
:
notwithstanding
they
reserue
and
deferre
the
making
and
sealing
of
deeds
or
indentures
or
bonds
till
another
time
,
for
the
perfecting
thereof
in
such
forme
as
whereby
it
may
be
the
more
firme
for
euer
afterward
.
Such
a
bargaine
so
at
the
first
made
,
is
sound
and
good
for
the
substance
thereof
:
but
as
touching
the
maner
and
forme
,
and
other
complements
,
it
is
not
throughly
perfect
,
till
deeds
or
indentures
,
or
bonds
be
drawne
in
forme
of
law
,
signed
,
sealed
,
and
deliuered
before
witnesses
.
As
it
is
thus
betwixt
man
and
man
,
so
is
it
touching
the
will
of
God
betwixt
God
and
man
.
His
will
in
substance
was
perfect
in
Dauids
time
,
yea
in
the
time
of
Moses
,
of
Abraham
;
yea
of
Adam
,
immediatly
after
his
fall
,
when
this
promise
was
Gen.
3.
15.
made
,
I
wil
put
enmity
between
thee
&
the
woman
,
&
between
her
seed
and
thy
seed
:
it
shall
bruise
thy
head
,
and
thou
shalt
bruise
his
heele
.
These
words
were
indeed
spoken
to
the
Serpent
,
but
belonged
to
the
woman
,
yea
also
to
the
man
,
and
to
the
posteritie
of
both
.
They
containe
two
parts
:
a
commination
to
the
Serpent
,
that
the
seed
of
the
woman
(
Christ
)
should
breake
the
head
of
the
Serpent
,
that
is
,
should
vtterly
subdue
the
diuell
and
all
his
power
;
which
notwithstanding
was
a
promise
to
the
woman
and
to
her
seed
.
The
second
part
of
the
said
speech
of
God
,
was
a
prophecie
and
a
foretelling
that
the
serpent
and
diuell
,
that
had
abused
the
visible
serpent
in
deceiuing
of
the
woman
,
should
not
for
all
that
leaue
his
malice
and
ha●●d
against
the
woman
and
her
seed
,
but
should
alwayes
●●
nibling
(
yet
but
nibling
)
at
their
heele
,
not
being
able
●●
do
any
hurt
to
their
principall
parts
.
And
this
the
Lord
added
as
an
admonition
to
the
woman
and
her
seed
,
to
take
the
better
heed
of
the
Serpents
said
nibling
.
Now
although
this
will
of
God
were
in
substance
perfect
at
the
first
;
yet
it
being
onely
in
promise
,
and
a
matter
of
great
importance
required
a
long
time
for
the
making
of
all
writings
,
and
the
sealing
of
them
,
with
other
matters
belonging
to
the
performance
and
full
accomplishment
of
the
said
will
.
The
writings
were
begun
to
be
made
,
or
rather
drawne
by
Moses
at
the
direction
of
God
himselfe
:
after
Moses
,
the
Lord
from
time
vsed
other
clarks
(
as
it
were
)
and
secretaries
to
write
more
,
not
in
substance
,
but
for
the
better
explaning
of
those
that
Moses
had
written
,
and
that
as
occasion
required
in
respect
of
times
and
persons
,
till
the
comming
of
Christ
.
When
Christ
was
come
,
then
first
of
all
himselfe
in
his
owne
person
more
fully
2.
Tim.
3.
16.
2.
Pet.
1.
21.
opened
the
former
writings
written
by
the
inspiration
of
God
,
and
as
the
holy
Ghost
had
moued
holy
men
before
to
write
.
After
Christ
,
the
Apostles
hauing
plentifully
receiued
the
holy
Ghost
,
wrote
all
things
done
and
spoken
by
our
Sauiour
,
that
were
necessarie
for
vs
to
beleeue
vnto
saluation
.
Much
also
of
that
that
Moses
had
written
being
written
to
continue
but
for
a
time
,
euen
til
the
death
of
Christ
,
was
by
the
death
of
Christ
cancelled
,
as
being
performed
and
accomplished
,
and
all
necessarie
to
saluation
,
and
to
remain
without
any
alteration
,
was
sealed
with
the
blood
of
Christ
,
as
with
the
Lords
broade
seale
of
heauen
.
Notwithstanding
the
Lord
would
haue
all
that
was
disanulled
Why
the
Lord
would
haue
the
law
being
abrogated
to
remaine
for
all
that
vpon
record
in
the
time
of
the
Gospell
.
by
Christ
,
to
remaine
vpon
record
for
all
posteritie
;
not
to
be
obserued
as
it
had
bin
,
but
to
the
end
that
thereby
it
might
be
the
more
euident
,
how
all
things
before
promised
,
foretold
▪
or
set
forth
by
types
,
figures
and
shadowes
,
were
accomplished
,
that
so
also
men
liuing
vnder
the
Gospell
,
might
the
better
see
their
great
prerogatiues
aboue
them
that
liued
vnder
the
Law
,
and
in
the
time
of
the
old
Testament
.
The
abrogating
therefore
of
the
old
Testament
,
so
farre
as
it
was
old
and
to
be
abrogated
,
doth
not
any
way
fauour
those
that
fondly
think
the
Scriptures
of
the
old
Testament
no
way
to
belong
vnto
vs
now
.
For
how
shall
we
see
the
truth
of
that
that
the
Apostle
Act.
26.
22.
saith
,
he
had
said
no
other
things
then
those
which
Moses
and
the
Prophets
had
said
should
come
;
and
that
the
Gospell
was
Rom
1.
2.
that
that
God
had
promised
by
his
Prophets
in
holy
Scriptures
?
As
also
how
shall
we
well
vnderstand
diuers
things
in
the
M●t.
1.
22.
2.
15.
18.
3.
3.
4.
14.
26
54.
Ioh.
19.
36.
37.
Gospell
,
of
which
it
is
said
,
they
were
done
that
the
Scriptures
might
be
fulfilled
,
or
as
it
was
written
,
if
we
haue
not
the
Scripture
of
the
old
Testament
to
shew
vs
what
had
bin
written
?
How
shall
we
also
vnderstand
the
proofe
of
many
things
in
the
Acts
and
in
the
Epistles
by
the
testimonie
of
former
Scriptures
,
if
we
haue
not
the
said
Scriptures
?
Notwithstanding
the
old
and
new
Testament
do
herein
differ
:
first
,
that
all
things
before
promised
,
are
in
the
New
performed
.
Secondly
,
that
the
New
is
more
perspicuous
then
the
Old
:
yea
also
maketh
the
Old
more
plaine
then
it
was
.
And
hereby
it
is
euident
,
that
the
new
Testament
is
more
perfect
then
the
Old
.
For
,
are
not
performances
better
then
promises
?
All
things
indeed
by
the
Lord
promised
,
are
as
certaine
in
respect
of
God
as
if
they
were
performed
:
but
they
are
not
so
perfect
vnto
vs
,
in
respect
of
our
weaknesse
.
Dauid
was
assured
of
the
kingdome
of
1.
Sam.
16.
13.
Israel
by
the
word
and
annointing
of
Samuel
,
and
by
many
experiences
of
Gods
mercies
towards
him
,
whereby
he
comforted
Saul
himselfe
against
Goliah
,
before
in
a
pitiful
1.
Sam.
17.
11.
●2
.
24.
34.
feare
of
him
,
as
wel
as
al
the
rest
of
Israel
,
who
for
feare
of
Goliah
did
hide
their
heads
:
yea
,
that
Dauid
should
be
King
,
was
knowne
to
all
the
people
,
as
appeareth
by
the
words
of
Ionathan
,
and
also
of
Abigail
vnto
Dauid
.
Yet
1.
Sam
20.
14.
15.
and
25.
30.
alas
,
after
all
these
and
many
great
deliuerances
of
Dauid
from
Saul
,
how
in
a
kind
of
despaire
said
he
in
his
heart
,
I
shall
now
perish
one
day
by
the
hand
of
Saul
?
1.
Sam
27.
1.
To
proceed
yet
further
,
this
last
will
and
testament
of
God
is
more
perfect
then
the
former
,
not
onely
in
the
former
respects
of
performing
all
things
before
promised
and
signified
by
types
,
&c.
of
remouing
such
types
and
figures
,
as
before
did
obscure
his
will
,
and
of
the
more
clearing
of
the
substance
it selfe
of
his
wil
,
by
our
Sauiour
and
by
his
Apostles
,
but
also
because
now
in
these
last
dayes
he
hath
spoken
by
his
Sonne
,
both
immediatly
in
the
person
of
his
Sonne
made
man
,
and
also
mediatly
in
Heb.
1.
2.
2.
Cor.
13.
3.
his
Apostles
,
that
he
will
neuer
speake
any
more
by
any
man
in
such
maner
,
as
that
the
word
of
any
man
shall
be
accounted
the
word
of
God
,
as
heretofore
the
word
of
Moses
,
and
the
other
Prophets
,
and
the
Apostles
hath
bin
accounted
,
and
is
to
be
accounted
the
word
of
God
,
and
for
the
rule
of
any
mans
faith
or
life
,
any
otherwise
then
it
agreeth
with
his
word
written
by
Moses
,
the
Prophets
and
Apostles
.
Before
the
comming
of
Christ
,
God
raised
vp
diuers
Prophets
,
Prophet
after
Prophet
,
the
latter
to
expound
and
interprete
(
as
it
were
)
the
former
;
giuing
lesson
vpon
lesson
,
line
vpon
line
,
line
vpon
line
,
now
a
little
and
then
a
Isay
.
28.
13.
little
.
So
likewise
he
directed
the
Apostles
to
write
diuers
Epistles
to
diuers
Churches
,
some
also
to
particular
persons
:
all
which
,
and
euery
part
whereof
is
to
be
accounted
and
receiued
as
giuen
by
inspiration
of
God
,
and
therfore
2.
Tim.
3.
16.
for
the
word
of
God
:
but
now
he
hath
spoken
so
fully
and
wholy
by
them
before
mentioned
,
that
he
will
neuer
speake
any
more
in
such
maner
:
so
that
whosoeuer
he
be
that
shall
speake
or
write
,
how
learned
,
how
godly
soeuer
he
be
,
yet
that
which
he
shall
speake
or
write
,
though
neuer
so
well
agreeing
with
the
word
written
,
shall
not
be
taken
so
to
be
the
word
of
God
,
as
that
any
may
make
the
same
a
touchstone
for
triall
of
any
mens
doctrine
,
as
we
may
and
must
make
the
Scriptures
of
the
old
and
new
Testament
.
Oh
what
an
euidence
is
this
of
the
perfection
of
the
new
will
and
testament
of
God
aboue
the
old
?
No
booke
of
the
old
Testament
was
so
singularly
the
will
of
God
,
but
that
other
bookes
after
written
were
as
well
to
be
accounted
of
:
neither
the
whole
old
Testament
so
,
but
that
the
New
was
likewise
:
neither
any
part
of
the
new
written
before
the
other
so
,
but
that
the
other
written
afterward
,
was
of
equall
authoritie
with
the
former
.
So
may
it
not
be
said
of
any
other
bookes
written
since
by
any
other
whatsoeuer
.
Last
of
all
,
this
word
perfect
,
doth
not
onely
import
such
a
will
and
testament
,
as
whereto
there
shall
neuer
be
any
thing
added
as
it
were
a
codicill
to
be
thereunto
annexed
,
but
also
such
a
will
and
testament
as
shall
continue
for
euer
to
the
end
of
the
world
,
and
neuer
be
abolished
or
abrogated
in
the
whole
or
in
any
part
thereof
,
as
the
other
was
:
and
this
the
word
here
vsed
and
translated
perfect
,
in
the
Greeke
and
Latin
tongue
seemeth
to
import
.
Then
is
a
thing
said
to
be
perfected
in
Latin
,
when
it
is
finished
and
brought
to
the
end
.
It
is
as
plaine
in
the
Greeke
,
because
the
substantiue
of
the
adiectiue
here
vsed
,
signifieth
the
end
;
and
the
aduerb
deriued
from
both
,
signifieth
to
the
end
:
as
when
it
is
said
,
Hope
perfectly
,
the
1.
Pet.
1.
13.
meaning
is
,
Hope
to
the
end
,
as
it
is
translated
in
our
new
translation
.
The
same
is
also
manifest
by
reason
,
touching
the
will
of
a
man
.
For
the
last
will
and
testament
of
a
man
cannot
be
altered
after
the
death
of
the
testator
:
so
cannot
the
will
and
testament
of
God
,
made
by
his
Sonne
,
in
the
name
of
God
,
and
by
the
authoritie
of
God
,
be
now
altered
:
the
Sonne
that
made
it
being
now
dead
,
and
his
will
being
proued
in
the
great
and
high
Court
of
heauen
by
God
himselfe
the
Iudge
of
all
the
world
,
from
whom
there
is
no
appeale
to
any
other
.
Where
a
testament
is
(
saith
Heb.
9.
16.
the
Apostle
)
there
must
also
be
the
death
of
the
testator
:
for
a
testament
is
of
force
after
men
are
dead
;
otherwise
it
is
of
no
strength
at
all
whiles
the
testator
liueth
.
If
it
be
obiected
,
that
albeit
Christ
died
,
yet
he
now
liueth
Reu.
1.
18.
for
euermore
.
I
answer
,
that
yet
his
death
was
so
effectuall
for
confirmation
of
this
his
Will
,
that
his
said
Will
cannot
by
his
present
life
for
euermore
be
cancelled
or
made
of
no
force
.
For
that
his
once
death
,
though
raised
againe
,
was
more
then
if
all
the
men
in
the
world
,
yea
also
if
all
the
Angels
in
heauen
had
died
,
neuer
to
be
againe
restored
to
life
.
And
by
that
his
death
he
hath
freed
all
his
elect
from
euerlasting
death
most
iustly
deserued
by
them
.
Againe
,
though
he
now
liue
in
heauen
,
yet
he
is
so
dead
vnto
men
,
as
that
he
shall
neuer
againe
liue
with
men
in
this
world
,
to
eate
and
drinke
,
to
be
hungrie
and
thirstie
,
and
wearie
in
his
owne
person
as
he
was
.
To
conclude
all
before
written
of
these
three
adiuncts
The
vses
of
the
former
three
adiuncts
of
the
will
of
God
.
1.
Reprehension
of
the
Papists
.
of
this
will
of
God
,
with
the
vses
thereof
,
the
more
excellent
we
haue
heard
the
same
to
be
by
the
said
ad●uncts
,
the
greater
is
the
wickednesse
of
all
Papists
,
that
denying
the
same
to
be
so
good
,
so
well
pleasing
,
so
perfect
,
and
therefore
do
yet
adde
the
doctrines
of
men
,
and
the
daily
decrees
of
that
man
of
sinne
,
the
child
of
perdition
,
the
Antichrist
of
Rome
,
not
only
as
equall
to
this
wil
,
neither
to
make
the
same
better
,
the
acceptabler
&
the
more
perfect
,
but
also
to
abrogate
it
,
and
to
dispense
with
any
thing
done
contrary
thereunto
,
as
with
breach
of
oathes
,
the
loyaltie
of
subiects
vnto
their
Soueraignes
,
the
murder
also
of
such
Princes
,
giuing
their
kingdomes
to
whom
they
list
;
so
also
with
mariages
within
the
degrees
of
kindred
,
forbidden
mariage
by
God
himselfe
.
It
maketh
also
for
reprehension
of
Anabaptists
,
Familists
,
Reprehension
of
the
Annabaptists
.
and
all
other
,
that
either
reiect
this
will
of
God
altogether
,
or
thinke
it
not
so
good
,
so
well
pleasing
,
and
so
perfect
,
but
that
there
must
be
reuelations
and
visions
,
whereby
to
be
made
the
better
,
the
more
pleasing
,
and
perfect
.
I
might
likewise
here
speake
of
the
contempt
of
the
Reprehension
of
some
among
vs
.
word
amongst
our selues
;
yea
,
by
them
that
would
not
be
accounted
profane
persons
as
Esau
,
but
professors
,
and
such
as
will
shew
faire
countenances
to
Ministers
and
to
other
that
do
indeed
regard
the
word
.
But
,
oh
who
can
so
speake
as
to
reforme
it
?
Not
Paul
himselfe
:
not
Christ
as
he
was
man
,
and
as
in
his
humane
nature
did
once
speake
vnto
men
.
If
the
word
be
preached
to
some
in
the
morning
,
somewhat
sooner
then
other
men
preach
;
or
in
the
afternoone
somewhat
later
then
other
men
,
though
vpon
neuer
so
good
reason
,
yea
vpon
some
necessitie
;
oh
then
it
is
preached
out
of
season
.
What
then
?
Hath
not
the
Apostle
commanded
it
so
to
be
preached
?
Hath
he
2.
Tim.
4.
2.
commanded
it
so
to
be
preached
,
and
hath
he
not
commanded
it
so
to
be
heard
?
Yea
,
but
in
the
morning
we
shall
heare
it
in
our
owne
Churches
afterward
,
and
in
the
afternoone
we
haue
heard
it
there
already
;
and
therefore
what
need
we
to
heare
it
againe
?
it
is
euen
to
glut
vs
with
hearing
.
So
the
Israelites
loathed
Manna
.
But
alas
,
what
Num.
11.
67.
followed
?
They
lusted
for
flesh
,
&
they
had
it
of
the
daintiest
:
Psal.
78.
24.
but
they
had
little
pleasure
in
it
;
Whiles
it
was
between
their
teeth
,
and
ere
it
was
chewed
,
the
wrath
of
the
Lord
was
kindled
Num.
11.
33.
against
them
,
and
the
Lord
smote
the
people
with
a
very
great
plague
,
to
the
slaying
of
the
fattest
of
them
,
&c.
Againe
,
if
Psa.
78.
31.
such
men
as
so
excuse
themselues
,
might
haue
siluer
or
gold
,
or
both
,
or
any
other
commodity
offered
vnto
them
,
either
very
cheape
,
or
especially
for
nothing
,
without
any
I●ay
.
55.
1.
mony
,
and
without
any
price
,
would
they
make
such
excuses
?
would
they
be
so
nice
in
taking
paines
to
fetch
it
?
As
for
some
daintie
Dames
,
euen
sprugd
vp
of
nothing
,
that
are
so
long
in
dressing
and
attiring
themselues
in
the
morning
,
that
they
can
scarce
come
to
their
owne
Churches
,
how
neare
soeuer
,
till
it
be
ten
of
the
clock
,
when
all
are
come
together
,
and
they
may
be
seene
of
all
;
and
that
after
their
owne
Sermon
▪
or
perhaps
Seruice
onely
read
in
the
afternoone
,
they
cannot
take
the
paines
to
go
heare
the
word
preached
a
quarter
of
a
mile
from
them
,
be
the
weather
neuer
so
faire
,
the
way
neuer
so
plaine
;
let
them
take
heed
of
that
baldnesse
and
girding
of
sackcloth
that
the
Isay
.
3.
24.
Lord
by
his
Prophet
threatneth
to
such
Touching
other
that
obiect
long
preaching
,
and
the
Ministers
standing
aboue
his
houre
,
to
keepe
them
from
the
word
,
some
of
them
care
not
how
long
in
the
very
night
they
sit
at
a
profane
Play
,
or
at
other
vaine
exercises
,
as
cards
,
dice
,
tables
,
and
the
like
,
and
some
swil●ing
and
drinking
at
Tauernes
,
Innes
,
Ale-houses
,
&c.
till
t●ey
cannot
see
the
way
home
,
not
go
when
they
are
in
the
way
;
oh
how
may
they
feare
,
that
it
shall
be
easier
for
Sodome
and
Gomorrha
in
the
Mat.
10.
15.
day
of
iudgement
then
for
them
.
Let
them
consider
to
whom
and
in
what
earnest
manner
our
Sauiour
threatneth
this
iudgement
,
and
they
shall
perceiue
that
it
belongeth
much
more
vnto
than
,
&
to
such
other
contemners
of
this
good
,
well
pleasing
,
and
perfect
will
of
God
,
as
wherewith
these
times
do
euery
where
abound
.
The
same
may
be
said
of
all
whom
worldly
businesse
,
buying
or
selling
,
or
walking
to
see
their
come
,
their
kine
,
their
sheepe
and
lambes
on
the
Lords
dayes
,
when
they
might
be
partaker
of
the
preaching
of
this
will
of
God
.
Neither
are
they
to
be
excused
that
spend
the
time
in
priuate
reading
of
the
word
,
when
they
might
heare
it
publikly
preached
.
Oh
that
all
these
would
remember
that
to
the
Hebrewes
before
mentioned
,
How
shall
we
escape
if
we
neglect
so
great
saluation
?
And
oh
that
I
could
speake
that
word
in
season
to
any
of
them
,
that
might
be
vnto
them
as
apples
of
gold
with
pictures
Pro.
25.
11.
of
siluer
.
Thus
much
for
reprehension
.
The
second
vse
is
for
instruction
.
How
therefore
should
Instruction
.
this
excellencie
of
the
new
Testament
and
of
the
Gospell
since
the
comming
of
Christ
,
inflame
the
hearts
of
men
with
the
loue
thereof
?
yea
,
how
should
it
make
them
sicke
of
loue
vnto
it
?
Oh
such
sicknesse
is
no
whit
dangerous
:
it
is
not
of
death
,
or
vnto
death
;
but
of
life
,
and
vnto
life
,
yea
,
vnto
euerlasting
life
.
I
haue
heard
some
wish
for
an
Ague
euery
Spring
as
thinking
that
an
Ague
in
the
Spring
is
physicke
for
a
King
.
But
alas
,
where
shall
we
finde
any
so
sicke
of
loue
to
the
word
,
as
that
he
may
crie
out
with
the
Prophet
,
Oh
how
loue
I
thy
law
?
Many
are
sick
of
sinne
,
Psal.
119
97.
and
feele
it
not
:
many
of
surfetting
and
drunkennesse
and
will
not
be
cured
:
many
of
vanities
,
and
all
kind
of
pleasures
:
many
and
very
many
,
euen
of
professors
are
sicke
of
the
loue
of
the
world
and
of
the
things
that
are
in
the
world
,
1.
Ioh.
●
.
15.
which
therefore
haue
not
the
loue
of
God
in
them
.
But
not
one
of
twentie
,
not
one
of
an
hundred
,
not
one
of
a
thousand
is
sicke
of
the
loue
of
the
word
,
and
of
this
good
,
wel
pleasing
,
and
perfect
will
of
God
.
On
that
all
that
do
indeed
loue
this
will
of
God
,
were
sicker
then
they
are
,
to
see
so
few
sicke
of
loue
to
the
said
will
of
God
;
yea
so
sicke
of
hatred
vnto
it
,
that
they
persecute
all
them
that
do
most
loue
it
.
Touching
consolation
;
if
our
Sauiour
pronounced
Consolation
.
Mat.
13.
16.
17.
Luk.
10.
23.
29.
the
eyes
and
eares
of
his
Apostles
blessed
,
because
they
saw
and
heard
those
things
that
many
Prophets
and
righteous
men
,
and
Kings
desired
to
see
and
heare
,
and
could
not
:
how
blessed
are
we
,
how
may
we
reioyce
,
and
in
the
ioy
of
our
hearts
blesse
God
,
that
see
and
heare
those
things
that
we
see
and
heare
?
For
the
Apostles
themselues
had
not
then
seen
and
heard
the
things
that
are
now
to
be
seene
and
heard
.
Christ
had
not
then
done
so
many
miracles
,
as
afterward
he
did
.
Neither
had
he
spoken
so
many
things
as
afterward
,
euen
to
the
Apostles
themselues
,
both
before
and
also
after
his
resurrection
.
Yea
,
before
his
resurrection
he
had
not
spoken
so
many
things
that
afterward
he
spake
,
Ioh.
6.
12.
because
then
they
were
not
of
capacitie
to
beare
them
.
Neither
also
had
Christ
then
suffered
his
bitterest
passion
,
the
which
made
him
thrice
most
earnestly
to
pray
to
be
deliuered
from
it
,
if
it
had
bin
possible
,
and
if
so
it
had
pleased
Mat.
26.
39.
&c.
his
Father
;
the
agonie
whereof
made
his
sweate
like
drops
of
blood
trickling
downe
▪
to
the
ground
;
the
extremitie
Luk.
22.
44.
whereof
forced
him
most
bitterly
to
crie
out
,
My
God
my
God
,
why
hast
thou
forsaken
me
?
Christ
had
not
then
risen
Mat.
27.
46.
againe
,
nor
ascended
into
heauen
,
nor
therefore
led
captiuitie
captiue
,
nor
giuen
such
gifts
vnto
men
,
as
after
his
ascension
he
did
.
Neither
had
the
said
Disciples
seene
so
great
a
conuersion
of
three
thousand
soules
in
one
day
,
as
afterward
they
did
.
Neither
had
the
Gospell
bin
then
,
or
long
time
after
preached
to
the
Gentiles
,
as
afterward
it
was
.
Yea
,
long
after
Christs
resurrection
,
Peter
himselfe
that
had
done
so
strange
miracles
,
was
so
ignorant
of
the
abrogation
of
the
law
,
touching
the
difference
of
meates
in
the
time
of
the
law
,
and
of
the
calling
of
the
Gentiles
,
that
in
a
trance
seeing
by
vision
▪
a
vessell
full
of
all
maner
of
liuing
creatures
,
cleane
and
vncleane
;
and
being
bidden
to
Act.
10.
10.
&c.
rise
,
kill
,
and
eate
;
with
great
detestation
he
refused
so
to
do
,
though
he
were
very
hungrie
.
When
also
vnderstanding
the
meaning
of
the
vision
,
according
thereunto
he
had
preached
to
Coruelius
and
other
Gentiles
with
him
,
how
did
the
other
Apostles
and
the
rest
of
the
Church
at
Ierusalem
bewray
their
ignorance
also
of
the
calling
of
the
Gentiles
,
by
their
offence
at
Peters
preaching
vnto
them
,
vntill
Peter
had
made
relation
by
what
warrant
and
authoritie
,
and
with
what
successe
from
God
he
had
done
all
that
he
did
.
We
now
here
liuing
,
do
know
all
these
things
:
yea
,
we
hauing
bin
Gentiles
as
well
as
any
other
,
without
Christ
,
aliens
from
the
common
wealth
of
Israel
strangers
Ephes.
2.
12.
13.
from
the
couenants
of
promise
,
&c.
do
now
through
the
grace
of
God
partake
with
other
Gentiles
in
their
calling
,
and
hauing
bin
farre
off
,
are
made
nigh
by
the
blood
of
Christ
.
Yea
,
we
haue
all
the
will
of
God
written
by
the
Apostles
long
after
the
former
words
of
our
Sauiour
to
the
Apostles
,
whereunto
(
as
we
haue
heard
)
nothing
is
to
be
added
,
or
euer
shall
or
may
be
added
.
How
are
we
therefore
to
leape
for
ioy
,
and
to
reioyce
with
ioy
vnspeakable
and
glorious
?
1.
Pet.
1.
8.
The
Psalmist
often
prophetically
bade
the
Gentiles
in
the
promise
hereof
to
reioyce
.
Shall
not
we
then
much
more
reioyce
that
enioy
this
promise
?
Yea
,
let
vs
testifie
our
said
ioy
and
thankfulnesse
for
the
matter
of
it
,
by
making
further
vse
of
instruction
.
Let
vs
attend
,
yea
the
more
abundantly
(
as
the
Apostle
saith
)
attend
:
yea
,
he
saith
Heb.
2.
1.
that
we
ought
to
attend
to
the
things
(
of
this
will
)
that
we
haue
heard
,
whereby
we
are
thus
blessed
.
The
word
translated
to
attend
,
signifieth
adhibere
,
to
apply
.
What
must
we
apply
?
Our
eares
to
heare
;
yea
also
our
minds
more
and
more
to
vnderstand
;
yea
,
our
loue
,
more
and
more
to
embrace
and
loue
it
:
our
feare
,
more
and
more
to
stand
in
awe
that
we
offend
not
this
will
of
God
:
our
delight
,
to
take
more
and
more
pleasure
in
it
:
our
hope
,
more
and
more
to
expect
with
assurance
the
performance
of
euery
legacie
therein
bequeathed
vnto
vs
:
our
hatred
,
more
and
more
to
loath
whatsoeuer
is
contrary
vnto
it
:
our
zeale
,
to
be
more
and
more
earnest
according
to
euery
occasion
for
it
.
What
more
?
Our
mouthes
to
make
confession
of
it
:
yea
,
our
whole
man
more
and
more
to
yeeld
all
obedience
vnto
it
,
and
to
whatsoeuer
is
in
our
power
for
the
aduancement
of
it
,
whereby
we
may
the
better
testifie
it
to
be
indeed
in
our
hearts
.
And
all
this
we
ought
to
do
the
more
abundantly
,
according
to
the
signification
(
as
I
said
)
of
the
word
translated
the
more
.
Now
this
word
being
a
comparatiue
,
must
needs
haue
relation
to
some
other
,
in
respect
of
whom
we
must
more
abundantly
apply
our selues
vnto
it
.
Who
are
they
then
whom
we
must
more
abundantly
,
and
as
it
were
without
measure
,
as
neuer
being
satisfied
,
so
apply
our selues
to
the
things
which
we
haue
heard
of
this
will
?
The
Fathers
that
liued
vnder
the
old
Testament
,
mentioned
in
the
beginning
of
the
first
Chapter
to
the
Hebrewes
.
The
rather
must
we
labour
so
as
before
we
said
,
to
apply
our selues
wholy
to
the
things
we
haue
heard
out
of
this
will
,
more
abundantly
then
euer
the
said
Fathers
did
;
because
Peter
speaking
of
those
Prophets
by
whom
God
had
in
old
time
so
spoken
to
those
Fathers
,
as
the
Apostle
speaketh
in
that
first
verse
of
the
first
Chapter
to
the
Hebrewes
;
because
Peter
(
I
say
)
1.
Pet.
1.
12.
speaking
of
those
Prophets
,
saith
,
that
it
was
reuealed
vnto
them
,
that
not
vnto
themselues
(
viz.
so
much
)
but
vnto
vs
they
should
minister
the
things
which
are
now
reported
(
or
shewed
)
by
the
Preachers
of
the
Gospell
,
with
the
holy
Ghost
sent
downe
from
heauen
▪
&c.
Is
it
so
?
It
is
not
then
enough
for
vs
so
to
apply
our selues
to
the
things
we
haue
heard
and
daily
do
heare
,
as
the
said
Fathers
did
,
but
we
must
labour
so
much
the
more
herein
to
excell
them
,
by
how
much
the
more
the
Lord
hath
bettered
his
will
towards
vs
aboue
that
that
he
did
vnto
them
.
For
to
whomsoeuer
much
is
giuen
,
of
him
much
is
required
.
But
is
it
so
with
vs
?
Oh
Luk.
12.
48.
that
it
were
so
.
But
alas
,
alas
,
we
come
farre
short
of
them
.
The
poorest
of
those
Fathers
,
in
godlinesse
and
in
such
regard
of
those
things
that
they
then
heard
,
are
much
before
vs
,
euen
before
such
of
vs
as
account
themselues
the
richest
,
in
those
things
that
we
daily
heare
or
may
heare
,
and
whereby
also
we
enioy
many
other
mercies
.
It
may
be
some
of
vs
haue
now
more
knowledge
;
but
if
the
godlinesse
of
such
be
not
according
,
their
sinne
is
the
Luk.
12.
47.
greater
.
CHAP.
XVI
.
Of
other
vses
of
the
former
doctrine
,
from
those
former
three
adiuncts
of
the
will
of
God
.
HAuing
before
made
some
generall
vse
of
the
doctrine
from
these
three
adiuncts
of
the
will
of
God
,
good
,
well
pleasing
,
and
perfect
;
I
will
now
come
to
some
more
particular
vse
thereof
concerning
both
the
dutie
of
the
people
towards
the
Ministers
of
the
said
will
of
God
,
and
also
of
the
Ministers
themselues
in
respect
of
the
excellencie
of
that
will
,
so
by
those
adiuncts
commended
.
Concerning
therefore
the
former
of
those
two
,
the
more
excellent
that
those
three
adiuncts
before
handled
The
excellencie
of
the
Mininistrie
.
do
shew
the
will
of
God
to
be
,
the
more
excellent
also
must
needs
be
the
calling
of
them
whom
the
Lord
hath
made
Ministers
of
the
said
will
:
as
his
spirituall
Lawyers
indeed
to
declare
the
said
his
will
vnto
his
people
,
and
to
lay
forth
and
(
as
it
were
)
to
pleade
all
his
bountifull
and
most
princely
legacies
therein
bequeathed
vnto
them
against
all
the
enemies
of
their
saluation
,
that
endeuour
what
they
can
to
depriue
them
of
the
said
legacies
.
The
more
excellent
(
I
say
)
that
by
those
adiuncts
of
this
will
the
Ministers
thereof
are
,
then
were
the
Ministers
of
his
former
will
,
now
by
this
his
last
will
(
in
part
)
reuoked
and
disanulled
,
they
more
highly
must
they
be
accounted
.
For
,
as
the
Apostle
to
the
Hebrewes
proueth
Christ
the
Heb.
2.
3.
13.
20
1.
Pet.
5.
4.
Ioh.
13.
13.
first
and
chiefest
Minister
of
this
will
,
yea
the
Lord
and
Master
of
all
Ministers
;
yea
also
the
onely
Iudge
,
before
whom
all
his
Ministers
and
Lawyers
must
pleade
the
said
will
,
against
all
the
aduersaries
both
thereof
,
and
also
of
all
them
that
haue
any
legacie
therein
,
and
from
whom
there
lyeth
no
appeale
.
As
(
I
say
)
the
Apostle
proueth
this
first
and
chiefest
Minister
of
this
Will
to
be
so
much
greater
then
Aaron
the
first
and
chiefest
high
Priest
of
the
Law
and
of
the
former
will
of
God
,
yea
the
chiefe
Iudge
,
before
whom
all
matters
of
difference
betwixt
cleane
and
vncleane
,
&c.
were
to
be
heard
,
tried
and
determined
,
by
how
much
better
this
Testament
is
,
whereof
this
first
and
Heb.
7.
22.
&
8.
6
chiefe
high
Priest
Christ
Iesus
is
the
suretie
or
mediator
,
as
hauing
better
promises
then
the
old
Testament
had
;
so
by
the
same
reason
also
all
the
Ministers
of
the
Gospel
may
well
be
iustified
,
in
respect
of
their
calling
,
to
be
greater
and
more
excellent
then
all
the
Ministers
of
the
Law
;
namely
,
because
vnder
Christ
,
by
Christ
and
for
Christ
they
are
Ministers
of
a
better
and
more
excellent
Testament
.
Hereunto
accordeth
the
commendation
of
Iohn
the
Baptist
Mat.
11.
9.
aboue
Eliah
and
all
the
other
Prophets
,
before
whom
notwithstanding
he
preferreth
the
least
in
the
kingdome
of
ver.
11.
heauen
,
that
is
,
the
least
Minister
of
the
Gospell
,
euen
the
meanest
●or
gifts
if
he
be
sufficient
.
For
the
Gospell
there
and
often
elsewhere
,
especially
in
parables
,
is
called
by
the
name
of
●he
kingdome
of
heauen
,
because
it
is
Christs
Scepter
of
that
kingdome
,
and
the
key
whereby
he
openeth
it
vnto
vs
,
and
letteth
vs
into
it
;
and
the
meanes
whereby
men
are
made
partaker
of
the
kingdome
of
grace
here
,
and
shall
hereafter
be
possest
of
the
kingdome
of
glorie
;
and
without
which
none
shall
or
can
euer
attaine
vnto
this
kingdome
,
either
of
grace
or
of
glorie
.
Iohn
also
was
greater
then
any
of
the
Prophets
,
because
his
ministerie
was
greater
then
theirs
,
as
being
a
middle
ministerie
betwixt
the
Law
and
the
Gospell
;
neither
of
the
Law
,
nor
of
the
Prophets
;
and
yet
,
as
greater
then
of
the
Law
,
so
also
lesse
then
of
the
Gospell
.
The
Ministers
therefore
altogether
of
the
Gospell
,
cannot
but
be
greater
then
both
Iohn
,
and
also
much
more
then
of
the
Law
onely
,
who
were
lesse
then
Iohn
.
Now
then
if
the
Ministers
of
the
Gospell
be
greater
then
the
Ministers
of
the
Law
,
it
followeth
also
,
that
they
are
more
to
be
respected
then
the
Ministers
of
the
Law
,
whatsoeuer
they
were
.
And
in
the
former
comparatiue
commendation
of
Iohn
by
our
Sauiour
,
aboue
the
Ministers
of
the
Law
,
let
vs
note
one
thing
,
and
let
vs
note
it
well
,
that
therein
he
speaketh
climatically
,
that
is
,
riseth
by
degrees
higher
and
higher
;
from
a
reed
shaken
with
the
wind
,
to
a
man
clothed
in
soft
raiment
:
describing
such
an
one
by
his
place
where
he
is
,
namely
in
Kings
houses
or
Courts
;
from
such
a
one
to
a
Prophet
,
from
a
Prophet
to
Iohn
the
Baptist
;
from
Iohn
the
Baptist
to
the
least
in
the
kingdom
of
heauen
:
by
the
least
in
the
kingdome
of
heauen
,
meaning
the
least
Minister
of
the
Gospell
,
of
the
least
gifts
,
so
he
haue
sufficient
for
execution
of
the
Ministerie
of
the
Gospell
.
So
our
Sauiour
maketh
the
least
such
Minister
of
the
Gospell
,
how
meane
soeuer
in
the
eyes
of
men
,
yet
in
respect
of
his
calling
greater
then
Iohn
,
and
therefore
then
the
Prophets
;
and
therefore
also
in
the
third
place
then
Courtiers
,
though
braue
,
gay
and
gorgeous
in
apparell●
which
is
the
more
to
be
noted
,
because
euery
one
almost
in
these
dayes
wearing
gay
apparell
(
as
who
almost
doth
not
that
can
brag
it
,
or
be
trusted
for
it
,
though
he
leaue
them
that
trust
him
to
take
more
care
to
get
the
price
to
be
paid
,
then
he
doth
to
pay
it
)
euery
one
(
I
say
)
in
these
dayes
that
is
gay
coated
(
though
no
Courtier
)
thinketh
himselfe
a
better
man
then
the
ancientest
and
best
Minister
of
the
Gospell
;
and
will
therefore
take
place
of
him
;
yea
,
so
also
will
some
Seruing-men
,
especially
seruing
one
of
great
worship
or
higher
ranke
,
at
least
in
some
place
neare
vnto
him
.
So
will
euery
meane
magistrate
in
any
citie
or
towne
almost
,
especially
hauing
sometime
bin
his
Maiesties
Lieutenant
,
and
borne
the
chiefest
magistracie
in
such
cities
and
towne
,
though
he
be
out
of
the
said
office
,
and
do
but
onely
sit
on
the
bench
:
and
yet
such
contemners
of
Ministers
,
will
giue
way
to
a
meane
gentleman
coming
to
that
citie
or
towne
where
he
is
a
magistrate
.
Aaron
indeed
was
subiect
to
Moses
,
because
Moses
was
both
chiefe
magistrate
,
and
also
so
great
a
Prophet
,
that
Christ
is
said
to
be
like
vnto
him
:
and
so
all
the
Kings
and
euery
King
Deut.
18.
18.
Ioh
1.
45.
Act.
3.
22.
and.
7.
37.
1.
Kin.
2.
26.
1.
Kin.
1.
19.
of
Iuda
had
preheminence
aboue
all
Priests
and
Prophets
:
and
therefore
Salomon
depriued
Abiathar
from
his
High-priesthood
,
for
his
conspriracie
with
Adoniah
against
Salomon
,
to
haue
put
him
by
the
kingdome
after
the
death
of
Dauid
.
And
so
in
these
dayes
all
Kings
,
or
hauing
kingly
authoritie
,
are
aboue
all
Ministers
whatsoeuer
,
as
well
as
aboue
all
other
within
their
dominions
,
and
must
be
accordingly
Rom.
13.
1.
1.
Pet.
2.
13.
14.
by
all
honored
:
yea
,
so
must
also
all
be
that
any
where
are
in
chiefest
place
vnder
them
,
and
represent
their
persons
.
And
that
such
kingly
maiestie
or
magistracie
is
aboue
all
ministeriall
dignitie
(
howsoeuer
some
of
the
Fathers
haue
extolled
that
dignitie
)
appeareth
,
in
that
the
kingly
dignitie
of
all
Christians
is
alwayes
set
before
their
priestly
dignitie
.
For
it
is
alwayes
said
,
a
kingdome
of
Priests
,
or
a
royall
priesthood
;
and
that
they
are
Kings
and
Exod.
19.
6.
1.
Pet.
29.
Reu.
1.
6.
&
.
5.
10
Priests
:
it
is
neuer
said
a
priestly
kingdome
,
or
a
priesthood
of
kings
;
or
that
we
are
Priests
and
Kings
.
Notwithstanding
it
is
a
weake
argument
,
and
bewrayeth
a
weake
wit
and
a
shallow
braine
,
from
the
superioritie
of
Moses
aboue
Aaron
,
to
inferre
that
therefore
euery
meane
magistrate
in
dignitie
is
aboue
,
and
to
take
place
of
euery
Minister
,
yea
of
any
that
is
indeed
a
Minister
,
though
he
be
yonger
in
yeares
;
because
in
respect
of
his
ministerie
,
which
is
character
indelebilis
,
he
is
an
Elder
:
and
as
so
called
,
and
so
1.
Tim.
5.
17.
1.
Pet.
5.
1.
ought
to
carry
himselfe
,
so
also
he
is
so
to
be
respected
.
By
the
former
argument
,
euery
meane
Constable
may
also
take
place
of
any
Minister
.
Notwithstanding
I
would
not
wish
any
Minister
to
striue
for
precedencie
,
otherwise
then
in
his
ministerie
to
teach
it
.
But
as
our
Sauiour
saith
,
Him
that
taketh
away
thy
cloake
,
forbid
not
to
take
thy
coate
Luk.
16.
29.
also
:
so
if
any
such
pert
and
high
minded
pettie
magistrate
wil
take
the
place
of
thee
that
art
a
Minister
,
yea
ancient
&
painfull
,
let
him
haue
it
,
and
more
also
,
rather
then
contend
with
him
.
It
is
better
for
any
to
take
wrong
,
then
to
do
wrong
.
It
is
better
also
that
such
an
one
as
shall
so
contemne
a
Minister
,
do
shew
his
small
wit
and
rude
manners
,
then
that
any
Minister
should
so
striue
,
as
whereby
to
giue
any
suspition
of
pride
.
For
,
the
seruant
of
the
Lord
must
not
striue
,
but
be
gentle
towards
all
men
,
&c.
Notwithstanding
2.
Tim.
2.
24.
let
such
weake
witted
and
ignorant
gentlemen
,
so
much
standing
vpon
their
pantofles
,
if
they
haue
not
learned
the
dignitie
of
Ministers
,
by
their
honorable
names
in
the
Scriptures
,
by
their
emploiment
for
the
saluation
of
mens
soules
,
and
the
making
of
them
sons
and
daughters
,
as
also
Kings
and
Priests
vnto
God
:
if
by
these
and
other
arguments
in
the
Scriptures
they
haue
not
yet
learled
what
honour
to
giue
vnto
Ministers
,
let
them
reade
the
learned
Treatise
of
that
argument
,
written
by
one
of
greater
learning
and
higher
place
then
my selfe
;
and
let
the
same
be
as
a
Primmer
to
teach
him
his
lesson
,
for
the
better
estimation
of
Ministers
.
Let
all
so
basely
esteeming
of
Ministers
of
the
Gospell
,
of
whom
they
should
with
admiration
say
,
How
beautifull
are
their
very
feete
!
Let
them
Isay
.
52.
7.
Rom.
10.
15.
1.
Kin.
18.
3.
7.
(
I
say
)
remember
the
reuerence
of
Obadiah
(
King
Ahabs
house-steward
.
)
to
Eliah
,
no
great
rich
man
,
hauing
bin
before
fed
by
rauens
,
and
hauing
had
no
better
drinke
then
the
water
of
the
brooke
Cherith
,
and
bin
also
nourished
by
1.
Kin.
17.
4.
9.
a
poore
widow
of
Zareptah
.
Let
them
remember
the
like
of
the
third
Captaine
sent
with
fiftie
men
to
fetch
the
said
Eliah
before
King
Ahaziah
,
together
with
the
fearfull
fire
2.
Kin.
5.
1.
13.
ver.
10.
11.
of
God
vpon
the
former
two
Captaines
with
their
fifties
,
sent
to
the
same
purpose
,
for
their
rude
and
imperious
doing
the
Kings
message
vnto
him
.
Let
them
remember
what
our
Sauiour
said
to
the
seuentie
Disciples
sent
forth
by
two
and
two
,
He
that
despiseth
you
,
despiseth
me
;
and
he
Luk.
10.
16.
that
despiseth
me
,
despiseth
him
that
sent
me
.
Let
them
remember
how
Paul
beseecheth
the
Thessalonians
very
highly
to
esteeme
them
that
laboured
amongst
them
,
and
were
ouer
them
in
the
Lord
,
admonishing
them
,
&c.
Let
them
remember
1.
Thes.
5.
12.
that
the
Galatians
whiles
they
were
in
their
right
Gal.
3.
1.
minds
,
not
bewitched
,
nor
(
as
it
were
)
distracted
by
false
Apostles
,
esteemed
Paul
as
an
Angell
of
God
,
yea
as
Christ
cap.
4.
14.
Iesus
,
so
that
they
would
haue
plucked
out
their
eyes
(
if
it
had
bin
possible
)
and
haue
giuen
them
to
Paul
.
Alas
,
how
many
in
these
dayes
would
if
they
could
,
scratch
out
their
Ministers
eyes
?
Certainly
,
as
Paul
saith
of
the
Corinthians
,
2.
Cor.
12.
15.
that
the
more
abundantly
he
loued
them
,
the
lesse
he
was
beloued
of
them
:
so
may
many
good
and
carefull
Ministers
say
in
these
dayes
of
some
of
the
people
whom
they
haue
taught
,
and
for
whom
and
theirs
they
haue
prayed
,
and
haue
bin
heard
in
the
things
they
haue
prayed
for
in
their
behalfe
;
especially
if
they
shall
either
publikly
reproue
any
thing
whereof
their
consciences
doe
accuse
them
,
though
the
Ministers
neuer
in
such
reprehensions
neuer
meant
them
;
or
at
the
least
any
thing
roundly
speake
of
any
thing
but
priuatly
.
And
such
base
estimation
of
Ministers
hauing
once
possest
the
minds
of
men
,
it
will
hardly
be
cast
out
by
Christs
disciples
if
they
were
here
,
without
Mark
.
9.
29.
prayer
and
fasting
.
Neither
is
this
the
fault
of
profane
and
ignorant
men
,
but
of
men
of
great
knowledge
and
profession
;
yea
also
of
no
small
fashion
otherwise
:
and
therefore
indeed
towards
Ministers
the
more
bitter
and
impatient
.
But
because
such
loue
and
high
estimation
of
Ministers
,
How
the
loue
of
men
towards
their
Miinsters
,
as
also
their
inward
reuerence
of
them
may
be
discerned
.
as
the
Apostle
commendeth
to
the
Thessalonians
,
are
things
inward
;
how
may
they
be
discerned
by
others
that
cannot
see
into
the
inner
parts
of
a
man
.
To
omit
that
outward
reuerence
and
respect
that
is
common
to
other
persons
of
any
eminencie
in
the
world
,
as
the
which
may
be
gathered
by
some
thing
before
spoken
of
the
cariage
of
other
toward
ot●er
Ministers
,
and
the
which
is
ordinarily
vsed
,
I
will
onely
commend
three
things
,
whereby
the
due
loue
and
estimation
of
Ministers
may
be
discerned
:
first
,
diligent
hearing
of
them
:
secondly
,
sufficient
maintenance
:
thirdly
,
true
obedience
.
Touching
diligent
hearing
,
Dilligent
Ministers
,
diligent
to
be
heard
.
first
of
all
let
vs
remember
,
that
they
are
so
to
be
heard
,
though
they
do
not
liue
according
to
their
teaching
and
doctrine
,
but
cleane
contrary
thereunto
.
For
so
our
Sauiour
commanded
concerning
the
Scribes
and
Pharisees
.
Mat
23.
2.
3.
For
the
life
of
such
,
shall
onely
increase
the
condemnation
of
such
Ministers
themselues
,
it
shall
not
any
whit
preiudice
the
attentiue
and
reuerent
hearer
:
neither
may
it
be
pleaded
as
an
excuse
for
not
hearing
of
such
Ministers
.
Where
there
is
a
commandement
for
doing
any
thing
there
is
a
promise
of
blessing
to
them
that
do
the
thing
commanded
.
And
hath
not
the
Lord
blessed
the
ministerie
of
some
that
haue
bin
wicked
?
Verily
he
hath
:
as
appeareth
by
that
that
is
written
of
such
as
shall
be
able
to
pleade
in
the
last
day
,
they
had
prophesied
,
and
cast
out
diuels
,
Mat.
7.
22.
23.
and
done
many
wonderfull
works
in
the
name
of
Christ
;
who
notwithstanding
shall
be
reiected
as
workers
of
iniquitie
.
Gods
blessing
is
not
tyed
to
the
persons
of
any
,
but
attendeth
vpon
his
owne
ordinance
carefully
respected
.
The
word
of
God
in
the
mouth
of
a
man
,
hath
first
come
Iob.
22.
22.
out
of
the
mouth
of
God
himselfe
;
and
therefore
it
shall
Isay
.
55.
11.
not
returne
to
the
Lord
in
vaine
,
but
it
shall
accomplish
that
which
he
pleaseth
,
&c.
and
be
a
sauour
either
of
death
vnto
2.
Cor.
2.
15.
16.
death
or
of
life
vnto
life
:
in
both
a
sweet
sauour
of
Christ
.
God
his
iustice
is
as
precious
vnto
him
,
as
his
mercie
.
Our
Sauiour
also
saith
,
He
that
hath
an
eare
to
heare
,
let
him
heare
what
the
Spirit
saith
(
not
what
man
saith
)
vnto
the
Churches
.
Reu
2.
7.
11.
17.
Do
not
also
the
excellencie
of
the
word
and
our
necessitie
require
the
hearing
thereof
,
by
whom
soeuer
preached
?
But
for
all
that
,
some
perhaps
may
aske
more
particularly
,
Our
owne
Ministers
especially
to
be
heard
on
the
Lords
dayes
.
what
Ministers
are
to
be
heard
?
I
answer
,
that
on
the
weeke
dayes
let
men
heare
any
soundly
preaching
wheresoeuer
they
can
,
as
their
callings
,
strength
of
bodie
and
affaires
will
giue
them
leaue
;
for
the
better
increase
of
knowledge
,
confirmation
of
iudgement
,
strengthening
Phil.
1.
9.
1.
Thes.
4.
1.
●
.
Pet
1.
5.
and
3.
18.
Heb.
10.
24.
of
faith
,
prouoking
of
loue
,
growing
in
all
grace
.
For
we
must
abound
more
and
more
in
all
these
things
.
But
on
the
Lords
daies
,
we
must
heare
our
owne
Ministers
soundly
preaching
,
and
especially
gracing
their
doctrine
with
a
life
agreeable
;
as
also
the
next
so
preaching
,
whose
ministerie
we
may
be
partaker
of
,
without
preiudice
to
our
owne
.
But
what
if
we
may
heare
some
other
of
better
gifts
then
either
our
owne
or
the
next
dwellers
,
by
whom
we
may
be
more
edified
?
We
are
not
so
much
to
respect
the
gifts
of
men
,
as
Gods
ordinance
,
both
in
setting
able
Ministers
ouer
vs
,
and
also
in
commanding
rest
on
his
day
.
For
we
are
as
well
bound
to
heare
our
owne
Ministers
preaching
soundly
,
as
they
are
bound
to
preach
to
vs
.
They
may
as
well
leaue
vs
,
as
we
them
.
And
we
are
more
bound
to
rest
on
the
Lords
day
(
without
very
great
necessitie
to
the
contrary
)
then
we
are
bound
to
labour
on
the
six
dayes
.
The
commandement
for
sanctifying
the
Lords
day
,
and
resting
thereon
as
a
meanes
of
sanctifying
the
same
,
is
absolute
:
but
the
words
,
six
dayes
shalt
thou
labour
,
&c.
are
but
the
libertie
so
to
do
,
without
any
absolute
necessitie
.
As
the
like
,
Of
euery
tree
in
the
garden
thou
mayst
Gen.
2.
16.
freely
eate
;
viz.
except
of
the
tree
of
knowledge
of
good
and
euill
,
&c.
The
like
is
to
be
said
of
that
,
touching
the
finding
of
a
birds
neast
with
yong
ones
,
Thou
shalt
in
any
wise
let
Deut.
22.
7.
the
dam
go
,
and
take
the
yong
to
thee
.
Neither
was
Adam
bound
to
eate
of
euery
tree
except
the
excepted
;
nor
a
man
so
bound
to
take
the
yong
birds
,
as
that
he
should
sinne
if
he
tooke
them
not
.
So
are
the
words
to
be
vnderstood
for
working
on
the
six
dayes
.
Otherwise
it
were
not
lawfull
to
heare
the
word
on
any
of
these
dayes
:
neither
especially
to
keepe
any
one
of
those
dayes
wholy
holy
vpon
any
occasion
.
By
the
same
reason
also
that
some
may
leaue
their
owne
preaching
Minister
,
and
other
neare
,
both
whose
labour
they
may
enioy
,
other
may
do
the
like
:
and
so
there
shall
be
none
left
to
whom
such
Ministers
may
speake
.
Not
so
.
For
we
leaue
our
wiues
,
children
,
and
seruants
,
and
diuers
other
too
that
cannot
go
abroad
.
Yea
,
but
by
the
former
reason
,
they
may
go
as
well
as
your selues
.
Againe
,
that
is
spoken
more
like
to
them
that
loue
good
cheare
at
other
mens
tables
.
But
will
ye
that
thus
pleade
,
like
it
well
if
your
children
or
seruants
would
not
be
content
with
your
diet
,
but
go
elsewhere
to
such
as
had
better
fare
?
As
you
would
thinke
your
children
and
seruants
to
scorne
your
diet
,
seeking
better
elsewhere
:
so
,
who
seeth
not
you
to
contemne
your
owne
such
Ministers
and
other
neare
dwellers
,
so
preaching
as
before
I
said
,
in
thinking
their
preaching
to
be
good
enough
for
your
boyes
and
girles
,
not
for
your selues
?
For
who
will
also
to
take
libertie
to
go
on
that
day
whither
they
list
,
to
whom
they
list
,
is
to
breake
the
heart
of
such
forsaken
Ministers
,
and
to
make
the
gifts
which
such
high
spirited
men
in
conceit
of
their
owne
great
iudgement
thinke
but
weake
,
to
be
much
weaker
;
and
so
to
discourage
them
,
as
that
they
shall
not
preach
to
other
as
they
ought
and
otherwise
would
;
at
least
that
they
cannot
do
their
worke
with
ioy
but
with
griefe
,
and
to
the
lesse
profit
Heb.
13.
17.
of
their
hearers
.
Let
such
heart-breakers
,
especially
by
adding
affliction
to
such
as
whom
the
Lord
by
their
enemies
Psal.
69.
26.
and
other
crosses
hath
before
smitten
,
(
no
small
sinne
)
let
them
remember
that
if
any
man
thinke
he
knoweth
any
thing
(
as
such
so
lightly
esteeming
such
Ministers
thinke
1.
Cor.
8.
2.
themselues
to
know
more
then
they
)
he
knoweth
nothing
as
he
ought
to
know
.
Touching
gifts
,
many
such
conceited
men
do
greatly
erre
in
their
iudgements
of
mens
ministeriall
gifts
.
The
sufficiencie
of
Ministers
is
not
so
much
to
be
iudged
by
their
volubilite
of
tongue
,
readinesse
of
vtterance
,
nimblenesse
of
wit
,
vehemencie
of
affections
,
and
the
like
,
as
by
substance
of
matter
.
Especially
this
is
not
to
be
iudged
by
professors
scarce
borne
,
when
such
Ministers
were
first
Preachers
.
Let
such
censurers
of
and
carpers
at
the
meane
gifts
of
other
in
respect
of
the
old
age
of
such
Ministers
,
remember
what
God
said
to
Samuel
,
in
his
age
reiected
by
the
Israelites
,
pretending
notwithstanding
the
loosenesse
of
his
sonnes
,
They
haue
not
reiected
thee
,
but
they
1.
Sam.
8.
7.
haue
reiected
me
,
&c.
There
is
the
same
reason
of
teaching
,
that
there
is
of
reigning
and
gouernment
:
especially
when
men
can
take
no
more
exception
against
mens
teaching
,
then
the
Israelites
did
or
could
against
Samuels
gouernment
.
chap.
12.
4.
Furthermore
,
as
such
forsakers
of
some
mens
ministerie
,
to
go
to
other
farther
off
,
more
then
double
a
Sabbaths
day
iourney
(
which
yet
was
not
permitted
,
but
taken
vp
by
custome
)
breake
the
hearts
of
them
whom
they
do
so
forsake
;
so
also
they
may
puffe
vp
them
to
whom
they
so
go
in
such
maner
,
as
they
know
not
themselues
nor
their
ancients
,
but
thinke
themselues
far
greater
then
they
are
,
and
other
to
be
meaner
then
they
are
,
and
then
their
betters
elsewhere
haue
accounted
them
:
yea
then
by
their
labours
(
to
omit
some
other
things
)
they
haue
approued
themselues
.
Oh
the
heart
of
man
herein
is
deceitfull
aboue
all
things
,
and
is
as
easily
puft
vp
,
as
any
other
way
corrupted
.
As
God
also
giueth
not
alwayes
the
greatest
blessing
to
the
greatest
fare
for
the
bodie
,
but
sometimes
maketh
men
to
prosper
as
well
with
course
cheare
as
with
the
diet
of
Princes
or
Nobles
,
(
as
appeareth
by
Daniel
and
Dan.
1.
8.
his
companions
,
and
daily
by
many
poore
mens
children
,
that
being
hardly
brought
vp
,
looke
as
well
,
and
are
as
comely
and
beautifull
as
the
children
of
other
that
are
most
daintily
fed
;
)
so
also
the
Lord
sometimes
blesseth
the
meane
gifts
of
some
(
that
are
especially
accounted
meane
)
to
as
good
edifying
of
other
in
the
faith
,
as
the
greatest
gifts
that
are
.
Daily
experience
teacheth
this
.
The
worthiest
Ministers
for
learning
,
paines
and
godlinesse
,
haue
not
alwayes
the
most
and
best
Christian
congregations
.
Some
are
esteemed
not
according
to
their
worthines
,
but
according
to
the
conceits
of
the
esteemers
.
What
comparison
betwixt
Paul
and
Apollos
,
either
for
calling
,
or
for
diuine
knowledge
,
or
for
godlinesse
?
yet
some
preferred
Apollos
before
Paul
,
not
a
whit
behind
the
very
chiefest
2.
Cor.
11
5.
Apostles
.
But
did
not
Paul
by
the
Spirit
of
God
reproue
1.
Cor.
1.
12.
and
3.
6.
it
?
Notwithstanding
so
do
some
in
these
dayes
:
passing
by
the
Churches
of
some
when
they
are
going
to
their
worke
,
and
going
much
further
,
and
yet
not
faring
better
then
they
might
haue
fared
at
home
More
edifying
also
is
not
so
much
to
be
boasted
of
by
words
,
as
to
be
shewed
by
works
.
Much
and
earnest
prayer
will
obtaine
as
good
a
blessing
vpon
meane
gifts
,
as
vpon
greater
.
As
the
Lord
saueth
from
outward
dangers
,
as
well
by
few
1.
Sam.
14
6.
2.
Chron.
14.
11.
Iudg
7.
2.
Mark
.
6.
38.
and
8.
7.
P●al.
92.
4.
as
by
many
;
and
feedeth
as
well
plentifully
with
a
little
as
with
much
:
so
he
both
can
and
doth
often
feede
the
soules
of
some
,
and
maketh
them
as
fat
and
in
as
good
liking
,
where
there
is
true
humilitie
,
by
men
of
meane
gifts
conscionably
employed
,
as
by
the
greatest
gifts
of
other
,
though
also
carefully
employed
.
This
by
some
of
the
best
Diuines
is
well
gathered
from
the
example
of
the
Angell
Reu.
3.
8.
of
Philadelphia
,
who
though
he
had
but
a
little
strength
,
that
is
,
were
of
meane
gifts
in
comparison
of
other
,
yet
had
the
best
Church
of
all
the
seuen
Churches
of
Asia
.
Let
men
also
examine
the
former
dealing
with
such
Ministers
,
by
the
rule
of
our
Sauiour
,
Whatsoeuer
ye
would
Mat.
7.
12.
and
22.
39.
that
men
should
do
vnto
you
,
do
ye
to
them
:
and
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
For
who
of
them
that
make
so
light
account
of
some
,
and
contemne
them
,
doing
the
best
they
can
,
and
that
which
their
betters
haue
approued
;
and
whereof
other
as
good
as
themselues
would
be
glad
and
for
the
which
they
would
blesse
God
.
For
who
(
I
say
)
of
such
would
like
of
such
dealing
,
towards
themselues
,
if
they
were
Ministers
?
Neither
let
any
man
wash
his
hands
from
the
crime
of
contempt
in
this
kind
,
as
the
maner
of
most
is
,
how
contemptuous
soeuer
.
For
the
holy
Ghost
hath
recorded
Iacob
as
an
hater
of
Leah
,
because
he
loued
Gen.
29.
30
31.
Rahel
more
then
her
.
Doth
not
the
Lord
also
ioyne
these
two
together
,
The
word
of
the
Lord
is
vnto
them
a
reproch
,
Ier.
6.
10.
they
haue
no
delight
in
it
?
Doth
he
not
by
this
connexion
plainly
teach
,
that
the
word
of
the
Lord
is
a
reproach
(
or
a
contempt
)
to
them
that
haue
no
delight
in
it
?
He
is
more
then
purblind
that
seeth
not
the
like
reason
to
be
of
the
ministerie
of
the
word
,
and
of
the
word
it selfe
.
Neither
can
any
man
discharge
himselfe
of
the
contempt
of
the
persons
of
such
Ministers
,
whose
ministerie
so
comparatiuely
he
contemneth
.
At
least
the
contempt
of
a
mans
ministerie
is
greater
then
the
contempt
of
his
person
:
because
the
contempt
of
that
ministery
,
against
which
no
iust
exception
can
be
taken
,
is
the
contempt
of
Christ
,
that
speaketh
in
such
a
Minister
,
and
God
also
worketh
Luk
10.
16.
2.
Cor.
13.
3.
1.
Cor.
3
9.
with
him
.
Moreouer
,
to
giue
libertie
to
our
eares
so
to
itch
after
varietie
of
teachers
,
though
they
be
good
,
neglecting
our
owne
not
inferiour
vnto
them
(
or
if
in
gifts
inferiour
,
yet
sound
and
painfull
)
is
the
next
stept
to
itching
eares
that
2.
Tim.
4.
3.
4.
shall
not
endure
sound
doctrine
,
but
itch
after
such
as
by
whom
eares
and
hearts
shall
be
turned
from
the
truth
to
fables
,
Popish
or
other
.
Let
no
man
be
too
confident
of
himselfe
touching
this
danger
.
For
the
more
confident
for
the
most
part
men
are
in
this
kind
,
the
sooner
they
are
ouertaken
and
bewitched
with
such
teachers
,
as
some
examples
before
mentioned
testifie
.
Are
any
also
that
are
so
confident
,
so
well
grounded
in
the
truth
,
and
so
well
affected
towards
any
Ministers
,
as
the
Galatians
were
towards
Gal.
4.
14.
15.
Gal
3.
1.
Paul
?
who
notwithstanding
were
so
soone
bewitched
,
not
to
obey
the
truth
,
that
Paul
himselfe
began
in
his
Epistle
with
a
sharp
reprehension
by
way
of
admiration
,
that
they
were
so
soone
remoued
from
him
that
had
called
them
into
the
grace
of
Christ
,
vnto
another
Gospell
.
Let
him
that
thinketh
1.
Cor.
10.
12.
he
stands
,
take
heed
lest
he
fall
▪
Especially
let
such
take
heed
hereof
,
that
are
much
caried
with
the
world
.
For
who
may
thinke
himselfe
stronger
then
Demas
,
whose
saluations
Paul
had
before
remembred
to
the
church
of
Colosse
,
and
Col
4
14.
Phil.
2.
4.
whom
he
had
reckoned
among
other
his
fellow
▪
labourers
?
yet
euen
him
he
brandeth
afterward
for
one
that
had
forsaken
2.
Tim.
4.
10.
him
and
embraced
this
present
world
.
But
indeed
such
as
professe
much
,
and
yet
loue
the
world
much
,
and
the
things
that
are
in
the
world
,
are
scarce
worth
six
pence
a
1.
Ioh.
2.
15.
douzen
.
For
how
can
they
,
not
hauing
the
loue
of
the
Father
in
them
?
Such
confidence
also
argueth
that
inward
pride
which
Peter
opposeth
to
that
humilitie
wherewith
he
exhorteth
such
yongers
as
now
I
speake
of
,
inwardly
to
deck
1.
Pet.
5.
5.
themselues
:
pressing
the
said
exhortation
with
this
argument
from
the
effect
,
both
of
that
pride
,
and
also
of
the
former
humilitie
,
that
the
Lord
resisteth
them
that
are
so
proud
,
and
giueth
grace
to
them
that
are
so
humble
.
Againe
,
who
euer
knew
or
heard
of
any
age
,
wherein
all
Ministers
were
of
equall
gifts
?
As
in
other
men
,
so
also
in
Ministers
,
there
haue
bin
,
are
and
will
be
diuersitie
of
gifts
,
though
the
same
1.
Cor.
12.
4.
Spirit
:
and
,
to
euery
one
of
vs
is
giuen
grace
according
to
the
Ephes.
4.
7.
measure
of
the
gift
of
Christ
.
What
a
confusion
therefore
would
this
breed
in
the
Church
,
for
euery
one
to
make
choice
of
his
teacher
,
and
to
go
to
whom
he
list
?
I
haue
the
more
laboured
in
this
point
,
because
I
haue
obserued
some
mens
ministery
to
be
so
highly
magnified
,
as
if
euery
word
they
spake
were
worthy
to
be
written
in
letters
of
gold
:
but
the
ministerie
of
other
,
without
any
iust
exception
against
it
,
to
be
so
abased
(
not
perhaps
in
word
,
but
that
more
is
,
in
deed
)
as
if
no
word
they
spake
were
worthy
to
be
written
in
the
earth
.
I
speake
nothing
herein
to
coole
the
heate
of
any
,
I
wish
euery
sparke
of
good
zeale
in
any
to
be
a
great
coale
;
euery
coale
to
be
a
great
fire-brand
,
and
euery
brand
to
be
such
a
flaming
fire
,
as
much
water
may
not
quench
,
neither
Cant.
8.
7.
the
floods
may
drowne
.
For
alas
,
the
hotest
true
zeale
of
most
,
is
colder
then
our
last
Winter
and
Spring
haue
bin
.
But
therefore
haue
I
written
thus
much
,
to
direct
the
zeale
of
all
,
that
it
may
be
according
to
knowledge
:
and
that
knowledge
Rom.
10.
2.
Phil.
1.
9.
and
iudgement
may
go
with
loue
,
lest
otherwise
it
ouerflow
the
banks
.
It
is
good
to
be
zealously
affected
;
so
that
the
Gal.
4.
18.
thing
wherein
we
be
zealous
be
good
.
There
be
too
many
that
crie
downe
.
Oh
that
there
were
more
to
crie
to
euery
man
,
Awake
thou
that
sleepest
,
&c.
and
,
Be
zealous
,
and
amend
.
Ephes.
5.
14.
Reu.
3.
9.
And
let
all
men
be
more
humble
,
not
too
harshly
to
censure
such
Ministers
before
spoken
of
,
neither
so
to
discourage
them
,
hauing
other
discouragements
too
many
,
and
faithfully
preaching
the
word
,
and
gracing
the
same
with
a
life
beseeming
.
Especially
let
all
professors
beware
of
so
doing
,
because
their
indignities
against
such
Ministers
,
are
greater
,
and
wound
the
heart
more
deeply
then
all
the
wrongs
and
iniuries
of
open
enemies
,
and
then
can
easily
be
cured
.
To
draw
towards
an
end
of
this
point
;
let
all
men
be
the
more
carefull
to
heare
such
Ministers
so
preaching
and
so
liuing
,
(
as
before
hath
bin
said
)
because
if
Ministers
neglect
their
people
and
be
absent
from
them
,
euery
man
is
ready
to
crie
out
on
them
;
and
yet
the
cases
are
pares
,
euen
equal
,
both
Ministers
and
people
that
wander
from
their
places
,
are
like
to
birds
that
wander
from
their
nests
.
Is
there
Pro.
27.
8.
no
danger
herein
?
As
I
said
before
,
so
I
say
againe
,
on
other
dayes
lawfull
to
be
trauelled
on
,
let
all
men
take
what
paines
they
can
for
hearing
the
word
,
so
that
they
be
do●rs
of
the
word
,
not
hearers
onely
,
deceiuing
themselues
;
and
shewing
forth
their
Iam.
1.
22.
Rom.
2.
13.
good
works
,
not
abusing
that
place
of
Christ
against
ostentation
,
and
doing
good
to
be
seene
of
men
,
vnder
colour
Mat.
6.
1.
&c.
whereof
some
boast
of
that
which
they
do
not
;
but
remembring
that
he
that
hath
forbidden
such
ostentation
,
hath
also
commanded
vs
to
manifest
our
faith
by
good
works
,
and
so
to
let
our
light
shine
before
men
,
that
they
may
Mat.
5.
16.
see
our
good
workes
,
&
glorifie
our
Father
which
is
in
heauen
.
Yea
let
them
shew
their
good
workes
,
according
to
their
knowledge
,
according
to
their
states
and
callings
,
according
to
their
abilities
,
according
to
the
times
,
according
to
the
necessities
of
other
,
according
to
the
defect
of
good
works
in
other
,
that
is
,
the
more
other
shew
their
wickednesse
not
fearing
who
behold
it
,
the
more
let
them
shew
their
goodnesse
,
prouoking
themselues
to
loue
and
to
Heb.
10.
24.
good
workes
,
and
abounding
alwayes
in
the
worke
of
the
Lord
,
1
Cor.
15
58.
knowing
that
their
labour
is
not
in
vaine
;
and
not
being
wearie
in
wel
doing
,
because
in
due
season
they
shall
reape
(
a
hundred
Gal.
6.
9.
for
one
)
if
they
faint
not
.
This
I
haue
the
rather
added
,
because
as
the
impudent
whore
in
the
Prouerbs
,
by
bragging
of
her
peace-offerings
and
paiment
of
her
vowes
,
Pro.
7.
14.
deceiued
the
silly
yong
man
,
and
with
much
faire
speech
ver.
21.
caused
him
to
yeeld
to
her
filthy
lusts
:
so
some
(
I
would
there
were
not
too
many
)
in
these
dayes
make
their
much
hearing
,
and
going
to
many
Sermons
,
a
cloake
of
much
wickednesse
,
thereby
making
the
name
of
God
himselfe
and
1.
Tim.
6.
1.
his
doctrine
to
be
blasphemed
,
and
hardning
other
in
their
contempt
of
the
word
and
hearing
thereof
,
as
by
the
impietie
of
such
iudging
all
that
be
hearers
to
be
like
.
Let
all
therefore
that
feare
God
,
and
loue
the
Lord
Iesus
and
his
his
word
indeed
,
labour
according
to
their
hearing
,
so
much
the
more
by
good
works
to
glorifie
God
,
by
how
much
the
more
by
such
wickednesse
of
other
,
God
is
dishonored
.
To
returne
;
touching
the
Lords
dayes
,
if
men
haue
not
the
word
at
home
,
or
neare
them
,
but
that
they
must
go
further
off
,
let
them
so
contriue
the
matter
,
by
going
part
of
their
way
ouer
night
or
otherwise
,
that
they
labour
not
and
weary
their
bodies
on
that
day
,
whereon
the
Lord
hath
commanded
them
to
rest
.
Though
it
may
be
more
chargeable
,
yet
it
will
quit
cost
.
If
we
buy
the
truth
,
and
Pro.
23.
23.
giue
any
thing
for
it
;
and
hauing
bought
it
,
sell
it
not
,
neither
part
from
it
,
whatsoeuer
thereby
we
may
get
,
the
wisedome
that
so
we
shall
finde
will
make
vs
happie
,
because
the
Pro.
3.
13.
14.
15
merchandize
thereof
is
better
then
the
merchandize
of
siluer
,
and
the
gaine
thereof
better
then
fine
gold
:
it
is
more
precious
then
rubies
,
and
all
things
to
be
desired
are
not
to
be
compared
vnto
it
.
The
three
adiuncts
of
this
will
before
handled
,
do
require
all
good
paines
and
cost
for
the
getting
of
the
true
knowledge
thereof
;
the
rather
because
the
word
what
prefixed
What.
to
the
said
adiuncts
,
insinuate
the
said
will
to
be
so
good
,
so
well
pleasing
,
so
perfect
,
that
the
goodnesse
,
well
pleasing
and
perfection
thereof
may
rather
be
admired
then
expressed
:
as
the
same
word
prefixed
to
the
hope
of
our
Ephes.
1.
18.
19.
calling
,
to
the
riches
of
the
glorie
of
Gods
inheritance
of
his
Saints
,
and
lastly
to
the
exceeding
greatnesse
of
his
power
towards
vs
that
beleeue
,
in
so
materiall
these
things
to
be
rather
admirable
,
then
by
the
tongue
of
man
or
Angel
to
be
spoken
or
vttered
.
Who
therefore
would
not
thereby
be
prouoked
to
any
good
paines
,
to
any
cost
,
whereby
to
be
throughly
acquainted
with
it
?
as
also
whereby
the
more
to
encourage
the
Ministers
thereof
with
the
more
alacritie
to
declare
the
whole
counsell
of
God
therein
contained
to
the
full
?
They
that
herein
stick
at
any
cost
,
at
any
such
paines
,
bewray
themselues
to
be
penny
wise
and
pound
foolish
;
yea
,
how
rich
soeuer
,
how
honorable
soeuer
,
how
gorgeous
soeuer
in
apparell
,
by
such
riches
and
honour
any
is
,
that
hath
not
the
knowledge
of
this
will
of
God
,
he
is
but
a
rich
,
an
honorable
,
a
gorgeous
foole
.
There
is
no
other
will
of
God
whereby
we
may
saue
our
soules
.
What
th●n
shall
a
man
be
profited
to
gaine
the
whole
world
,
if
he
lose
his
Mat.
16.
26.
owne
soule
?
Can
he
giue
any
thing
whereby
to
recouer
it
?
But
touching
the
hearing
of
our
owne
Ministers
;
what
if
the
Parish
be
so
spacious
,
that
the
inhabitants
thereof
dwell
three
,
foure
,
fiue
or
six
miles
from
their
own
Church
(
as
some
Parishes
in
some
parts
of
the
kingdome
are
)
and
that
the
word
be
preached
nearer
,
as
some
people
go
by
the
Churchyards
of
other
Parishes
,
that
go
much
farther
to
their
owne
Church
;
what
I
say
is
to
be
done
in
such
a
case
?
I
answer
,
that
in
such
a
case
,
there
is
better
warrant
for
the
father
trauell
on
the
Lords
day
,
because
of
Gods
prouidence
in
so
disposing
of
Parishes
in
former
times
,
and
thereby
making
a
kind
of
necessitie
of
such
trauelling
.
Againe
,
in
such
a
case
I
do
in
charitie
suppose
that
a
mans
owne
Minister
will
not
be
against
his
going
to
the
nearer
Preacher
,
so
that
it
be
without
contempt
of
him
;
and
that
when
he
may
he
do
heare
him
,
not
defrauding
him
of
any
other
dutie
.
I
hope
also
that
none
of
our
wise
Ecclesiasticall
gouerners
being
acquainted
herewith
,
would
dislike
of
this
that
I
say
;
but
would
easily
grant
any
reasonable
libertie
to
such
as
so
do
dwell
.
For
conclusion
of
this
point
,
let
me
speake
a
litle
more
to
such
Ministers
as
are
so
forsaken
and
discouraged
:
in
good
earnest
therefore
,
and
in
the
words
of
sobrietie
I
exhort
them
to
comfort
themselues
,
and
that
first
of
all
in
their
assurance
of
their
reward
with
the
Lord
,
who
beholding
all
their
disgrace
with
men
,
will
in
the
end
giue
them
the
more
honour
and
glorie
.
Secondly
,
let
them
comfort
themselues
with
the
examples
of
the
Prophets
and
Apostles
,
who
had
none
more
heauie
aduersaries
then
such
as
from
whom
they
should
haue
had
most
comfort
.
And
what
if
they
find
least
kindnesse
there
,
where
they
were
bred
and
borne
,
&
c
?
hath
Mark
.
6.
4.
Ioh.
4.
44.
not
Christ
himselfe
before
testified
,
that
a
Prophet
is
no
where
without
honour
,
but
in
his
owne
country
,
&
c
?
and
hath
Ioh.
16.
4.
he
not
foretold
this
vnto
vs
,
that
finding
it
true
,
we
might
not
be
troubled
with
it
,
but
might
haue
the
more
peace
in
him
,
ver.
33.
Ioh.
1.
11.
&
c
?
Yea
,
did
not
Christ
himselfe
come
to
his
owne
,
and
his
owne
receiued
him
not
?
Who
are
we
that
we
should
be
grieued
with
the
like
measure
that
was
offered
to
our
Lord
and
Ioh.
13.
14.
Mat.
3.
11.
Luk.
3.
16.
Master
?
What
are
we
in
respect
of
him
?
We
are
not
worthy
to
beare
his
shooes
,
or
to
loose
the
latchet
of
them
.
Moreouer
,
as
Paul
said
of
some
in
his
time
,
preaching
Phil.
1.
16.
Christ
of
enuie
and
strife
,
not
sincerely
,
thereby
supposing
to
adde
affliction
to
his
bonds
,
(
by
disgracing
of
him
,
and
perhaps
prouoking
other
against
him
;
)
as
Paul
(
I
say
)
said
,
What
then
?
notwithstanding
euery
way
,
whether
in
pretence
or
in
truth
,
Christ
is
preached
;
and
I
therein
do
reioyce
,
and
will
reioyce
:
so
let
the
forementioned
Ministers
say
,
Whether
such
people
in
contempt
or
in
truth
do
heare
,
yet
Christ
being
preached
and
heard
by
them
,
we
therein
do
reioyce
and
will
reioyce
:
especially
if
such
other
Ministers
to
whom
such
people
resort
,
do
preach
Christ
in
better
sort
,
then
it
seemeth
those
preached
him
,
of
whom
Paul
speaketh
.
And
let
no
man
Reu.
3.
11.
take
the
crowne
of
such
Ministers
so
reioycing
from
them
.
Notwithstanding
,
I
wish
not
such
forsaken
Ministers
to
haue
much
familiaritie
with
such
as
so
lightly
set
by
their
ministerie
.
For
how
can
they
regard
their
priuate
societie
,
that
care
not
for
their
publike
ministerie
?
Neither
Pro.
23.
3.
especially
let
them
be
desirous
of
their
dainties
:
that
is
,
of
taking
gifts
from
them
.
For
who
knoweth
what
deceit
may
be
in
them
?
namely
,
thereby
to
take
occasion
of
exclaiming
against
them
,
as
being
ready
to
take
whatsoeuer
is
offered
;
and
to
other
to
bragge
of
their
bountie
vnto
them
.
Let
such
forlorne
Ministers
alwayes
hold
rhis
resolution
,
not
to
care
for
the
carnall
benefits
of
them
that
care
not
for
their
spirituall
blessings
.
Yet
I
need
not
stand
much
vpon
this
caueat
,
because
such
as
do
so
lightly
esteem
of
mens
ministerie
,
are
very
forward
in
offering
kindnesse
vnto
them
.
If
they
shew
kindnesse
to
any
,
it
is
rather
to
farther
dwellers
then
to
neare
neighbours
.
Albeit
herein
they
greatly
trouble
not
either
the
one
or
the
other
.
Thus
much
of
the
peoples
estimation
and
hearing
of
their
Ministers
.
CHAP.
XVII
.
Of
the
other
two
duties
of
the
people
towards
their
Ministers
,
in
respect
of
the
excellencie
of
this
will
of
God
,
of
their
maintenance
of
them
,
and
also
of
their
obedience
vnto
them
:
as
also
of
the
vse
of
the
said
doctrine
touching
the
same
excellencie
of
the
said
will
of
God
▪
belonging
to
the
Ministers
themselues
.
NOw
it
followeth
to
speake
of
maintenance
of
,
and
obedience
Maintanance
.
vnto
Ministers
of
this
good
,
well
pleasing
and
perfect
will
of
God
.
For
without
these
,
there
cannot
be
due
estimation
of
them
:
or
if
there
be
any
reuerent
account
,
yet
it
is
not
sufficient
without
maintenance
&
obedience
.
Touching
maintenance
of
Ministers
that
preach
this
will
Maintanance
of
Ministers
preaching
●he
will
of
God
.
of
God
by
them
that
are
partakers
of
their
preaching
,
it
is
a
maine
matter
,
and
such
,
as
without
it
,
the
former
is
not
(
as
I
said
)
enough
,
and
that
obedience
that
is
afterward
to
be
spoken
of
,
is
but
pretended
.
This
is
expresly
commanded
,
Let
him
that
is
taught
in
the
word
,
Gal.
6.
6.
make
him
that
hath
taught
him
,
partaker
of
all
his
goods
.
This
argument
also
the
Apostle
maketh
the
subiect
(
almost
)
of
1.
Cor.
9.
one
whole
Chapter
.
It
is
likewise
a
part
of
that
double
honour
whereof
as
all
Elders
,
so
especially
they
that
labour
in
1.
Tim.
5.
17.
18
the
word
and
doctrine
are
worthy
;
and
that
because
the
Scripture
saith
,
Thou
shalt
not
mouzle
the
oxe
that
treadeth
out
the
Mat.
10.
10.
corne
:
and
the
labourer
is
worthy
of
his
reward
.
Had
not
our
Sauiour
said
the
same
before
?
Onely
for
reward
by
the
Apostle
,
our
Sauiour
saith
meate
:
but
thereby
as
by
bread
Mat.
4.
4.
&
6.
11
he
vnderstandeth
maintenance
,
and
all
things
necessarie
for
this
life
.
And
in
both
the
pronoune
his
is
to
be
obserued
,
as
teaching
such
maintenance
not
to
be
a
matter
of
courtesie
or
of
beneuolence
,
such
as
need
not
to
be
giuen
,
but
such
as
must
be
paid
as
his
owne
,
and
whereto
he
hath
as
good
right
as
to
any
thing
else
he
hath
already
.
May
shoo-makers
,
smiths
,
plow
men
,
hedgers
,
ditchers
,
threshers
,
tailers
,
or
any
other
labourers
or
artificers
claime
reward
for
their
worke
,
and
as
their
owne
due
,
and
may
not
Ministers
that
labour
and
watch
for
the
soules
of
men
,
require
reward
of
their
labour
?
What
good
Minister
is
there
that
watcheth
not
in
bodie
as
well
as
minde
for
the
people
committed
vnto
him
?
yea
,
many
a
time
doth
he
wake
in
the
night
,
meditating
what
to
speake
,
when
other
sleep
soundly
.
The
labour
also
of
the
minde
is
greater
then
of
the
bodie
.
How
great
then
is
the
labour
of
both
?
Two
houres
labour
of
the
Minister
in
preaching
,
doth
more
spend
his
spirits
and
waste
his
bodie
,
then
two
dayes
labor
in
any
other
bodily
worke
.
Doth
the
spirits
and
bodie
of
one
so
soke
men
?
Therefore
the
calling
of
a
Minister
is
compared
to
the
greatest
bodily
labours
that
are
;
of
shepheards
Gen.
31.
40.
Luk.
2.
8
,
Mat.
9.
36.
1.
Cor.
37.
8.
9.
10.
that
in
that
country
looked
to
their
flocke
by
night
as
well
as
by
day
;
of
haruest-men
,
of
husband-men
,
of
carpenters
,
and
the
like
.
Let
them
that
are
so
hard
and
straightfaced
towards
their
painfull
Ministers
,
remember
what
is
said
of
the
cries
of
those
labourers
in
the
eares
of
the
Lord
I●m.
5.
4.
of
hoasts
,
that
had
reaped
downe
the
fields
of
other
,
because
they
for
whom
they
had
laboured
did
withhold
their
hire
from
them
.
The
sentence
of
Christ
at
the
last
day
shall
be
heauie
and
direful
against
them
that
had
not
giuen
meate
,
drinke
,
clothing
▪
entertainment
&c.
to
any
of
his
litle
ones
Mat.
25.
41.
&c.
that
had
wanted
the
same
.
Oh
then
how
fearfull
,
how
heauie
,
how
direfull
shall
their
sentence
and
doome
be
,
that
haue
dealt
hardly
with
his
best
seruants
,
whom
Christ
vsed
for
the
making
of
men
his
little
ones
;
or
for
the
nourishment
of
them
to
eternall
life
,
being
before
n●w
borne
to
God
by
the
ministerie
of
other
?
Shall
shere
be
iudgement
Iam.
2.
13.
without
mercie
to
euery
one
that
sheweth
no
mercie
to
any
?
and
shall
they
find
mercie
that
haue
bin
vniust
vnto
their
Ministers
?
Oh
that
men
shoul
dreade
and
know
the
sudden
and
strange
death
of
Ananias
and
Sapphira
,
by
a
Act
5.
1.
&c.
word
of
Peters
mouth
onely
,
for
keeping
backe
part
of
the
price
of
their
goods
from
the
Church
,
which
while
it
was
in
their
possession
they
might
haue
kept
altogether
,
and
that
although
they
brought
a
certaine
part
,
and
laid
it
at
the
Apostles
feete
.
Oh
(
I
say
)
that
men
should
reade
,
heare
and
know
this
,
and
yet
feare
nothing
by
their
vniust
and
cruel
dealing
with
such
Ministers
as
preach
this
excellent
will
of
God
vnto
them
,
not
onely
not
giuing
them
any
thing
,
yea
no
part
of
their
goods
,
but
detaining
that
the
which
they
haue
full
dearely
laboured
for
.
Such
men
grutch
not
liberally
to
see
Lawyers
,
and
bountifully
to
reward
Physitions
,
for
a
few
words
of
the
one
touching
their
goods
,
and
sometimes
for
recouerie
of
,
or
pleading
for
some
legacie
giuen
by
the
last
will
and
testament
of
some
man
:
for
the
counsell
of
the
other
,
and
especially
for
his
paines
in
comming
8.
10.
20.
or
30.
or
40.
miles
vnto
him
,
especially
in
Winter
,
or
when
wayes
and
weather
are
foule
.
Yea
,
they
plentifully
deale
with
such
,
whether
they
do
them
any
good
or
no.
Yea
,
they
are
at
greater
cost
in
such
things
,
in
three
or
foure
dayes
,
then
with
Ministers
that
labour
to
make
them
partaker
of
Gods
infinite
legacies
,
by
declaring
this
his
good
,
well
pleasing
and
perfect
will
vnto
them
,
many
yeares
together
:
yea
also
for
their
daily
praying
for
them
and
theirs
;
albeit
in
the
distresses
of
them
.
selues
and
theirs
,
they
found
God
to
haue
heard
them
so
praying
O
miserable
parsimonie
!
O
lamentable
iniustice
!
Yea
,
some
men
of
great
sort
spend
more
in
one
yeare
vpon
dogs
,
haukes
,
horses
,
tobacco
,
and
the
like
,
then
in
many
yeares
vpon
the
Ministers
of
the
word
.
If
they
say
,
their
Farmers
pay
tithes
out
of
their
lands
for
maintenance
of
Ministers
.
I
answer
,
first
that
they
pay
tithes
rather
of
their
owne
labour
and
great
paines
,
then
of
their
lands
.
Secondly
,
that
if
they
thinke
this
shall
excuse
them
from
maintenance
of
Ministers
,
then
let
them
thinke
also
it
shal
excuse
them
from
going
to
heauen
.
So
let
their
Farmers
go
to
heauen
for
them
,
and
themselues
go
to
hell
in
their
owne
persons
.
Yea
,
to
proceed
further
,
who
almost
is
not
at
more
charge
with
keeping
of
one
horse
in
one
yeare
,
then
in
maintenance
of
the
Ministers
in
many
?
Hath
he
more
benefit
by
his
horse
,
then
by
his
Minister
?
It
may
easily
be
so
beleeued
.
All
these
things
do
shew
how
base
minded
such
men
are
,
as
altogether
minding
earthly
things
,
Phil
3.
19.
Col.
3.
1.
2.
and
onely
setting
their
affections
on
things
on
the
earth
,
and
not
on
things
aboue
,
where
Christ
sitteth
at
the
righthand
of
God
:
but
let
them
take
heed
that
their
end
therefore
be
not
destruction
,
as
Paul
writeth
in
the
former
place
to
the
Philippians
,
and
so
he
lose
all
the
benefit
of
this
last
will
of
God
.
For
certainly
the
Lord
hath
not
bequeathed
any
thing
to
any
such
wretches
as
these
are
,
but
hath
shut
them
cleane
out
of
his
will
,
for
hauing
any
inheritance
in
his
kingdome
;
Ephes
5.
56.
C●l.
3.
5.
6.
yea
,
the
wrath
of
God
belongeth
vnto
them
.
And
certainly
all
such
do
bewray
they
neuer
felt
any
sweetnesse
by
the
said
will
:
if
they
had
,
they
would
more
bountifully
reward
Gods
Lawyers
that
declare
the
same
.
O
the
bountie
of
Mathew
the
Publican
,
of
Zacheus
also
of
the
same
Luk.
5.
29.
calling
.
The
one
vpon
his
first
calling
made
Christ
and
many
other
a
feast
,
a
great
feast
.
The
other
,
as
soone
as
euer
Luk.
19.
8.
Christs
word
in
inuiting
himselfe
to
dine
with
him
,
had
pierced
into
him
,
came
downe
hastily
,
receiued
him
ioyfully
,
and
with
great
alacritie
,
both
shewed
his
iustice
in
making
fourefold
restitution
to
whomsoeuer
he
had
done
wrong
,
and
also
testified
his
bountie
in
giuing
halfe
his
goods
to
the
poore
.
When
God
had
opened
the
heart
of
Lydia
to
attend
Act.
16.
14.
15.
to
the
words
of
Paul
,
how
earnest
,
how
importunate
was
she
with
Paul
and
Barnabas
to
come
to
her
house
and
to
abide
there
?
So
importunate
and
earnest
was
she
,
that
she
would
take
no
nay
.
When
the
keeper
of
the
prison
into
which
Paul
and
Barnabas
were
cast
,
had
bin
restrained
Act.
16.
29.
30.
&c.
by
Paul
from
murdering
himselfe
,
and
assured
that
all
the
prisoners
were
safe
there
,
how
did
he
spring
into
Paul
with
trembling
,
&c.
and
hauing
heard
Paul
preach
,
how
by
this
will
of
God
he
might
be
saued
,
what
other
great
kindnesse
did
he
shew
to
Paul
and
Barnabas
?
What
shall
I
say
of
the
bountie
offered
by
Naaman
to
Elisha
,
when
he
felt
2.
Kin.
5.
3.
&c.
1.
Kin.
13.
7.
himselfe
cured
of
his
bodily
leprosie
;
of
the
kindnesse
likewise
and
reward
that
wicked
Ieroboam
offered
to
the
Pro-Phet
of
Iuda
,
when
by
the
prayer
of
the
said
Prophet
,
his
hand
was
restored
,
that
before
had
bin
miraculously
withered
,
1.
Kin.
13.
7.
because
he
had
stretched
the
same
forth
against
the
Prophet
,
commanding
to
be
laid
hold
on
,
because
the
said
Prophet
had
threatned
the
destruction
of
that
Altar
that
Ieroboam
had
built
at
Bethel
.
By
these
examples
it
most
euidently
appeareth
,
that
all
niggardly
persons
towards
the
Ministers
of
this
Gospell
of
God
,
haue
neuer
tasted
of
the
sweetnesse
of
the
said
will
.
For
had
they
,
though
but
a
little
,
they
could
not
but
be
respectiue
of
them
,
and
helpfull
vnto
them
;
especially
knowing
their
necessitie
.
Yet
some
,
whatsoeuer
they
heare
or
see
,
by
their
apparel
,
by
their
debt
to
other
,
or
any
otherwayes
,
wil
neuer
beleeue
they
want
,
till
either
for
debt
they
be
clapt
vp
in
prison
,
or
starue
for
hunger
.
Who
is
so
rude
and
barbarous
towards
other
men
(
except
he
be
worse
then
Nabal
,
)
that
receiuing
but
a
small
kindnesse
of
them
,
either
in
a
meales
meate
or
otherwise
,
that
will
not
thinke
vpon
some
way
whereby
to
requite
it
?
O
then
the
ingratitude
of
some
going
for
professors
,
that
haue
no
respect
to
them
that
giue
them
many
a
meales
meate
for
their
soules
?
except
when
they
haue
bin
at
their
table
,
or
rather
at
the
table
of
Wisedome
,
they
haue
sit
looking
one
vpon
another
,
neither
eating
of
her
Pro.
9.
5.
bread
,
nor
drinking
of
her
wine
,
&c.
Such
will
sometimes
commend
the
Sermons
of
them
that
lay
forth
this
will
of
God
vnto
them
;
but
without
kindnesse
for
all
that
to
them
that
so
lay
the
same
forth
;
the
more
they
commend
the
sermons
thereof
,
the
more
they
condemne
themselues
.
Some
such
hearers
thinke
the
Ministers
more
beholding
to
them
for
their
presence
and
hearing
,
then
themselues
to
their
Ministers
for
all
their
labour
.
If
they
giue
a
Minister
a
meales
meate
or
two
in
a
yeare
,
oh
then
they
thinke
their
bountie
to
be
great
,
and
that
such
Ministers
are
much
in
their
debt
.
But
alas
,
Iohn
saith
,
that
we
ought
to
do
more
3.
Ioh.
8.
then
so
euen
to
strangers
,
that
we
may
be
fellow-helpers
to
the
truth
.
But
there
are
few
such
hosts
for
entertainment
of
the
Church
and
of
strangers
,
as
Gaius
was
,
to
whom
Iohn
Rom
16.
23.
did
so
write
.
If
there
be
one
such
in
a
whole
towne
,
all
the
rest
of
professors
,
though
richer
then
that
one
,
will
giue
him
leaue
to
beare
the
whole
burden
alone
;
yea
also
laugh
sometimes
in
their
sleeues
secretly
for
his
so
doing
.
Though
diuers
Preachers
come
to
a
towne
,
and
one
of
them
do
bestow
his
labours
amongst
them
;
all
will
giue
one
leaue
to
inuite
the
Preacher
and
the
rest
:
or
else
they
must
go
to
some
Inne
,
and
dine
at
their
owne
charge
.
Should
it
be
so
?
Let
such
take
heed
they
find
not
as
cold
entertainment
,
where
they
would
haue
and
looke
for
the
best
.
Do
they
hope
for
the
reward
of
a
Prophet
,
that
are
no
Mat.
10.
41.
readier
to
receiue
Prophets
in
the
name
of
Prophets
?
Oh
let
Iob.
27.
8.
them
take
heed
their
hope
faile
them
not
,
when
the
Lord
shal
take
away
their
soules
.
Verily
many
do
much
deceiue
themselues
in
this
kind
.
But
whom
do
such
hard
hearted
and
close
fisted
professors
against
the
Ministers
of
this
will
,
most
hurt
?
Not
such
Ministers
,
but
themselues
and
other
,
whom
(
being
willing
to
enter
into
heauen
)
they
cannot
teach
,
being
oppressed
with
griefe
by
want
.
Let
no
man
say
,
that
such
Ministers
are
faint-hearted
that
will
be
discouraged
with
a
little
want
.
Eliah
himselfe
was
so
discouraged
by
the
crueltie
of
lezabel
against
the
Prophets
of
the
Lord
,
that
he
prayed
the
Lord
to
take
away
his
life
,
&c.
So
also
1.
Kin.
19.
4.
Ier.
20.
9.
was
Ieremiah
,
that
he
determined
to
speake
no
more
in
the
name
of
the
Lord
.
And
who
maketh
a
sm●ll
matter
of
want
,
against
which
the
Prophet
Agur
so
earnestly
prayed
?
and
Pro
30.
8.
Lam.
4.
9.
whereof
Ieremie
saith
,
They
that
are
slaine
with
the
sword
,
are
better
then
they
that
be
slaine
with
hunger
.
Alas
,
they
that
Eccles.
11.
2.
are
full
feele
it
not
,
though
they
know
not
what
euill
may
be
vpon
the
earth
,
to
make
them
to
feele
it
as
well
as
other
:
yet
it
is
heauier
then
many
can
beare
;
yea
,
that
are
strong
to
beare
other
burdens
.
The
righteous
hath
more
regard
Pro.
12.
10.
of
the
life
of
their
beasts
,
then
such
hard-hearted
wretches
haue
of
the
life
and
comfort
of
their
Ministers
,
or
of
their
owne
soules
good
.
Oh
that
these
things
were
considered
.
Did
the
Lord
behold
the
hardnesse
of
some
husbands
toward
their
wiues
in
Malachies
time
,
whereby
such
wiues
Mala.
2.
13.
filled
the
Lords
altaer
with
teares
,
with
weepings
and
cryings
out
?
and
will
he
put
vp
the
sighings
and
gronings
of
his
Ministers
,
by
such
hard
and
wretched
dealings
towards
them
?
Some
hearing
them
complaine
of
want
,
will
bid
them
be
of
good
cheare
,
and
comfort
themselues
as
they
haue
comforted
other
;
the
Lord
wil
prouide
for
them
,
&c.
but
in
the
meane
time
themselues
though
neuer
so
able
,
will
do
nothing
.
These
indeed
are
wordy
comforters
,
and
such
physitians
of
no
worth
or
value
,
as
Iob
calleth
his
friends
.
Iob.
13.
4.
Iam.
2.
15.
16.
These
are
such
as
Iames
speaketh
of
.
God
comfort
them
more
by
his
word
for
the
time
to
come
,
then
they
for
the
time
past
by
their
workes
haue
comforted
such
Ministers
;
yea
,
or
then
themselues
yet
haue
for
their
owne
soules
.
Some
perhaps
will
obiect
,
that
some
Ministers
are
rich
of
themselues
,
and
haue
enough
of
their
owne
.
So
indeed
some
thinke
,
though
they
see
the
contrary
.
And
so
some
thinke
,
if
a
Minister
haue
neuer
so
litle
.
Euery
thing
is
thought
too
much
for
him
;
though
such
speakers
thinke
nothing
enough
for
themselues
.
And
what
if
a
Minister
be
rich
of
himselfe
?
is
that
enough
to
excuse
such
cormudgers
Gal.
6.
6.
from
making
him
partaker
of
all
his
goods
?
Doth
the
Apostle
giue
the
former
commandement
with
any
such
condition
?
Let
such
a
one
say
so
to
his
tailer
,
to
him
that
hath
sowne
his
ground
for
him
,
&c.
coming
for
mony
for
his
worke
,
will
it
be
taken
at
his
hand
to
tell
him
,
what
,
you
need
not
any
mony
,
you
are
rich
of
your selfe
?
The
same
might
the
Corinthians
haue
obiected
to
Paul
,
because
he
saith
that
he
robbed
other
Churches
,
and
tooke
2.
Cor.
11.
8.
wages
of
them
to
do
seruice
vnto
the
Corinthians
:
and
so
indeed
may
some
Ministers
say
in
these
dayes
,
that
they
receiue
kindnesse
of
other
,
to
do
good
to
them
that
regard
them
not
.
But
was
not
that
of
Paul
a
commendation
to
the
Corinthians
?
No
:
he
rather
obiected
it
as
a
great
disgrace
vnto
them
,
and
a
reprehension
of
them
.
So
is
the
like
to
all
other
that
do
the
like
.
Is
it
not
also
a
shame
that
Iesuites
and
other
Popish
Priests
should
be
bountifully
maintained
by
the
Papists
within
our
land
,
and
diuers
painfull
Ministers
so
neglected
as
they
are
by
professors
of
the
Gospell
?
Alas
,
they
should
be
so
bountifully
rewarded
,
that
they
might
be
hospitall
1.
Tim.
3.
2.
Tit.
1.
8.
to
strangers
,
for
the
better
gracing
of
their
ministerie
.
But
now
,
that
perhaps
of
the
Apostle
for
Ministers
to
be
hospitall
,
is
thought
to
be
,
that
they
should
be
put
into
some
hospitall
,
there
to
liue
with
other
poore
men
.
The
words
of
our
Sauiour
to
his
twelue
Disciples
sent
out
by
him
to
preach
for
a
time
,
that
they
should
not
prouide
gold
Mat.
10.
9.
or
siluer
,
&c.
do
not
at
all
infringe
,
but
much
confirme
this
maintenance
of
Ministers
of
this
will
of
God
that
I
pleade
for
,
because
by
confirming
the
said
words
by
these
,
For
the
labourer
is
worthy
of
his
meate
,
that
is
,
of
all
things
necessarie
for
this
life
,
euen
abundantly
according
to
his
calling
;
those
words
(
I
say
)
of
confirmation
do
plainly
shew
,
that
the
Preachers
of
the
word
should
altogether
be
maintained
by
them
to
whom
they
preach
;
and
that
that
they
haue
of
their
owne
,
to
bestow
it
otherwise
,
as
themselues
shall
thinke
good
.
Vnder
this
dutie
of
maintenance
,
I
comprehend
all
other
Ministers
to
be
visited
in
prison
and
in
sicknes
.
kindnesses
needfull
for
them
;
especially
visiting
them
in
sicknesse
or
in
prison
.
For
if
these
things
must
be
performed
to
any
of
Christs
little
ones
,
must
they
not
much
Mat.
25.
36.
43.
more
be
performed
to
his
Ministers
?
Ioash
King
of
Iuda
(
though
wicked
)
visited
Elisha
the
Prophet
being
sicke
;
and
2.
Kin.
13.
14.
mourned
(
as
the
text
saith
)
ouer
his
face
:
yea
it
also
saith
,
that
he
came
downe
vnto
him
;
which
doth
the
more
commend
his
paines
.
What
then
shall
be
said
of
many
in
these
dayes
accounted
Professors
,
and
farre
inferiour
to
Kings
,
that
disdaine
to
visit
Ministers
of
the
Gospell
in
their
sicknesses
,
that
are
greater
then
Eliah
the
master
of
Elisha
,
as
before
we
haue
heard
.
Let
all
such
take
heed
,
that
as
Adonibezek
Iudg.
1.
6.
7.
had
the
same
measure
offered
vnto
him
,
that
he
had
met
to
other
,
so
they
in
their
sicknesses
or
imprisonments
be
neglected
as
they
haue
neglected
other
;
yea
euen
by
such
Ministers
as
by
whom
they
might
be
most
comforted
.
Last
of
all
for
this
point
,
let
all
such
as
haue
receiued
comfort
by
those
Ministers
that
haue
made
this
good
,
well
pleasing
and
perfect
will
of
God
knowne
vnto
them
;
for
that
good
they
haue
receiued
by
them
,
shew
kindnesse
to
the
wiues
and
children
of
such
Ministers
after
their
death
.
Did
not
the
Law
prouide
for
the
wiues
and
children
of
the
Priests
and
Leuites
after
their
death
?
Dauid
shewed
2.
Sam
9.
3.
great
kindnesse
to
Mephibosheth
the
sonne
of
Ionathan
,
after
Ionathans
death
,
for
the
kindnesse
that
Ionathan
had
shewed
to
him
whiles
he
liued
.
The
like
he
did
to
Chimham
the
2.
Sam.
17.
27.
28.
compared
with
19.
38.
sonne
of
Barzillai
;
for
the
kindnesse
that
the
said
Barzillai
had
shewed
vnto
him
.
Yea
,
he
lying
vpon
his
death-bed
,
gaue
charge
to
his
sonne
Salomon
to
shew
kindnesse
vnto
the
1.
Kin.
2.
17.
sonnes
of
Barzillai
,
and
to
let
them
be
of
those
that
should
eate
at
his
table
.
Yet
Barzillai
being
the
subiect
of
Dauid
,
had
shewed
no
other
kindnesse
then
which
he
owed
vnto
him
,
and
which
to
performe
was
his
dutie
.
On
the
contrary
,
what
great
iudgements
did
the
Lord
send
vpon
Ioash
King
of
Iuda
,
for
his
not
remembring
the
kindnesse
of
Iehoiadah
2.
Chron.
24.
22.
25.
the
Priest
vnto
his
Jonne
Zecharia
?
As
for
such
Ministers
whose
want
is
not
regarded
by
men
,
let
them
comfort
themselues
in
God
:
and
let
them
remember
that
both
these
and
all
other
iust
must
liue
by
faith
,
not
onely
touching
the
life
to
come
,
but
also
touching
this
.
Want
indeed
is
a
heauie
burden
;
but
the
more
patiently
it
is
borne
,
the
more
comforr
it
will
bring
in
the
end
.
If
any
mans
faith
be
so
weake
,
let
him
say
with
my selfe
,
Lord
I
beleeue
,
help
my
vnbeliefe
.
Thus
much
of
maintenance
Mark
9.
24.
of
Ministers
,
and
of
the
appurtenances
thereof
.
The
last
dutie
of
the
people
to
the
Ministers
in
respect
Obedience
to
Ministers
.
of
the
excellencie
of
this
will
of
God
,
is
obedience
.
This
is
the
chiefest
for
their
good
,
and
therefore
I
haue
reserued
it
to
this
last
place
,
that
it
may
be
the
better
obserued
.
And
indeed
the
more
excellent
,
the
more
gracious
,
easie
,
the
better
pleasing
and
the
perfecter
we
haue
heard
this
will
of
God
to
be
,
the
greater
reason
there
is
,
not
onely
why
we
should
the
more
highly
esteeme
of
and
reuerence
them
by
whom
the
same
is
declared
vnto
vs
,
and
the
more
diligently
heare
them
declaring
the
same
vnto
vs
as
often
as
possibly
we
may
,
and
withall
why
we
should
more
bountifully
maintaine
them
,
and
performe
all
duties
of
kindnes
vnto
them
;
but
especially
why
we
should
obey
them
in
all
things
that
they
shall
shew
this
will
of
God
requireth
of
vs
.
This
is
that
that
the
Apostle
to
the
Hebrewes
exhorteth
vs
vnto
,
saying
,
Obey
such
as
are
ouer
you
in
the
Lord
,
Heb.
13.
17.
interpreting
and
laying
forth
this
will
of
God
with
all
the
legacies
(
as
it
were
)
and
bequests
vnto
you
,
therein
contained
.
So
Peter
hauing
most
earnestly
exhorted
the
Elders
amongst
those
Christian
Iewes
to
whom
he
wrote
,
to
feed
1.
Pet.
55.
the
flocke
of
God
,
that
is
,
to
instruct
them
touching
this
will
of
God
,
and
in
due
season
to
giue
vnto
euery
one
of
the
said
flocke
that
portion
of
spirituall
food
the
which
that
will
prescribeth
vnto
them
,
willeth
also
the
said
flocke
to
be
subiect
vnto
their
said
Elders
,
adding
,
Likewise
ye
yonger
submit
your selues
vnto
the
elders
,
or
as
some
reade
it
,
to
your
Tremellius
.
elders
.
I
am
not
ignorant
that
other
interprete
both
the
word
yongers
,
and
also
the
word
elders
in
this
place
for
words
onely
of
age
;
but
I
cannot
but
(
with
modestie
notwithstanding
)
dissent
from
them
,
and
so
expound
them
for
the
people
generally
,
and
the
Elders
,
as
before
I
haue
done
.
First
,
because
he
had
before
spoken
of
them
,
vfing
the
word
Elders
for
a
name
of
office
,
and
not
of
yeares
,
as
it
is
vsed
elsewhere
.
And
although
one
and
the
same
word
1.
Tim.
5.
17.
sometimes
,
in
one
and
the
same
place
be
diuersly
taken
,
the
text
,
scope
and
circumstance
thereof
so
requiring
,
yet
here
these
things
requiring
the
word
Elders
to
be
so
taken
as
in
the
former
first
verse
,
I
see
no
necessitie
of
interpreting
it
otherwise
,
but
great
reason
to
take
it
as
before
,
euen
for
Ministers
of
the
word
especially
,
as
in
that
place
to
Timothie
;
and
the
word
yongers
to
signifie
the
whole
flock
before
mentioned
.
As
the
word
Elders
is
vsed
for
Ministers
,
to
teach
all
Ministers
,
of
what
age
soeuer
,
to
be
graue
and
sober
in
all
their
cariage
and
conuersation
,
as
elders
in
yeares
ought
to
be
:
so
why
may
not
the
word
yongers
be
Tit.
2.
2.
taken
for
the
whole
flocke
,
of
what
age
soeuer
,
to
teach
them
to
carie
themselues
towards
the
Ministers
,
as
they
that
are
yongers
in
yeares
ought
to
do
towards
their
elders
?
There
is
the
more
reason
thereof
,
because
all
to
be
taught
in
the
word
are
often
in
the
same
respect
called
by
the
name
of
children
,
that
they
may
as
willingly
obey
their
Psal.
34.
11.
Pro.
8.
32.
such
teachers
,
as
children
ought
their
fathers
.
So
also
the
whole
Church
in
the
same
respect
is
called
daughter
,
Hearken
O
daughter
,
and
consider
,
and
incline
thine
eare
:
so
Psal.
45.
10.
often
elsewhere
.
So
also
(
a●
before
hath
bin
noted
)
the
grace
of
God
,
that
is
,
the
Gospell
is
said
to
bring
saluation
vnto
all
sorts
of
men
,
teaching
vs
to
denie
all
vngodlinesse
,
&c.
Tit.
2.
11.
12.
wher
the
word
translated
teaching
,
signifieth
teaching
of
children
,
euen
yong
children
,
that
al
may
hearken
vnto
the
Gospel
.
Neither
doth
the
word
yongers
,
in
this
place
vsed
necessarily
or
onely
signifie
yonger
in
age
.
For
it
cometh
from
another
word
that
signifieth
new
.
And
so
it
may
be
the
better
taken
here
,
because
it
is
to
be
supposed
that
the
flocke
before
mentioned
,
or
the
greater
part
thereof
,
was
more
newly
conuerted
to
the
faith
then
their
Ministers
.
Lastly
,
the
word
yonger
is
elsewhere
vsed
for
a
word
of
subiection
or
seruice
.
For
the
Euangelist
Luke
setteth
down
the
words
of
Christ
to
his
Disciples
childishly
striuing
who
should
be
chiefest
among
them
,
thus
,
He
that
is
greatest
amongst
you
,
let
him
be
as
the
yonger
(
which
in
the
Greek
Luk.
22.
26.
is
the
very
same
that
is
in
this
place
)
and
he
that
is
the
chief
,
as
he
that
doth
serue
.
Here
the
word
yonger
is
opposed
to
the
word
greater
and
chiefe
,
and
is
confounded
with
the
word
seruant
.
And
this
will
be
the
plainer
to
any
that
will
iudiciously
compare
Luke
with
Mathew
and
Marke
,
who
both
Mat.
20.
26.
Mark
.
10.
43.
44.
do
vse
two
words
which
do
both
signifie
seruants
.
But
to
returne
to
the
point
of
obedience
now
in
hand
,
the
Apostle
in
the
former
place
to
the
Hebrewes
is
very
expresse
in
that
behalfe
,
confirming
it
from
the
end
(
as
hath
bin
shewed
)
namely
,
that
elders
there
said
to
haue
the
ruling
or
guiding
of
them
,
may
giue
the
more
comfortable
account
,
and
with
ioy
and
without
griefe
discharge
their
dutie
to
them
ouer
whom
they
are
set
,
because
it
is
vnprofitable
that
it
should
be
done
with
griefe
.
If
also
our
Sauiour
Christ
charged
the
Iewes
to
obey
the
Scribes
and
Pharises
sitting
in
the
chaire
of
Moses
,
and
so
Mat.
23.
3.
long
as
they
taught
the
law
of
Moses
,
to
do
whatsoeuer
they
should
bid
them
to
do
,
must
not
all
much
more
obey
them
that
shall
teach
this
will
of
God
,
so
much
better
then
that
will
of
God
giuen
by
Moses
,
by
how
much
better
Christ
himselfe
is
then
Moses
,
the
Lord
and
Master
then
the
seruant
?
The
rather
must
such
obedience
be
yeelded
to
such
Ministers
,
because
they
that
obey
them
not
preaching
the
same
,
do
not
obey
Christ
himselfe
,
nor
God
himselfe
.
This
Luk.
10.
16.
obedience
to
Ministers
must
be
onely
in
such
things
as
they
shall
teach
out
of
this
will
,
and
according
to
this
will
,
and
in
all
such
things
they
must
be
obeyed
.
Herod
himselfe
as
wicked
as
he
was
,
did
many
things
that
Iohn
preached
vnto
Mark
.
6.
20.
him
,
he
did
not
all
.
But
Zacharias
and
Elizabeth
his
wife
Luk.
1.
6.
walked
in
all
the
commandements
of
the
Lord
.
The
said
obedience
also
must
be
constant
and
continue
to
the
end
,
else
there
is
no
saluation
.
He
onely
that
ouercometh
Mat.
24.
13.
Reu.
2.
7.
ver.
11.
ver.
17.
ver.
26.
ch●p
.
3.
5.
ver.
12.
ver.
21.
Psa●
.
92.
14.
Ho●
.
13.
2.
1.
Cor.
15.
58.
Reu.
2.
19.
shall
eate
of
the
tree
of
life
,
&c.
and
not
be
hurt
of
the
second
death
:
but
shall
eate
of
the
Manna
that
is
had
,
&c.
and
shall
haue
power
ouer
nations
,
&c.
and
shall
walke
with
Christ
in
white
,
&c.
and
he
shall
be
a
pillar
in
the
temple
of
God
,
and
the
name
of
God
shall
be
written
vpon
him
,
&c.
and
shall
sit
with
Christ
in
his
throne
,
as
himselfe
sitteth
in
the
throne
of
his
Father
.
Neither
must
it
continue
onely
,
but
also
alwayes
abound
.
Finally
,
this
obedience
must
be
as
well
to
their
reprehensions
of
any
thing
done
contrary
to
this
will
,
as
in
doing
the
things
commanded
therein
;
because
such
reprehensions
are
as
excellent
ointments
that
shall
not
breake
our
Psal.
141.
heads
.
And
,
the
wounds
of
a
friend
are
better
then
the
kisses
of
Pro.
27.
an
enemie
.
Without
this
obedience
,
all
other
duties
to
such
Ministers
,
both
which
before
I
haue
spoken
of
,
and
all
other
also
shall
be
in
vaine
.
Such
Ministers
themselues
may
fare
the
better
by
such
duties
so
performed
vnto
them
;
yea
also
,
other
thereby
may
be
prouoked
to
the
like
;
but
the
parties
themselues
shall
be
neuer
a
whit
the
better
,
without
this
last
dutie
of
obedience
.
Euen
all
knowledge
without
obedience
to
them
that
haue
knowledge
,
shall
be
in
vaine
.
The
more
also
that
a
man
knoweth
of
this
will
,
not
doing
accordingly
1.
Ioh.
2.
4.
1.
Cor.
13.
2.
Luk.
12.
47.
Rom.
2.
5.
the
good
commanded
,
and
refraining
the
euill
forbidden
,
with
the
more
stripes
shall
he
be
beaten
:
and
the
more
wrath
he
heapeth
vp
to
himselfe
against
the
day
of
wrath
.
All
the
premises
by
the
people
to
be
performed
to
the
Preachers
of
this
wil
of
God
,
are
the
more
to
be
respected
,
because
the
said
Preachers
by
their
preaching
and
by
their
prayers
are
the
charets
and
horsemen
of
those
places
where
they
liue
,
as
well
as
Eliah
and
Elisha
were
of
Israel
.
Whether
2.
K.
2.
12.
&
13
14.
also
such
Preachers
be
poore
or
rich
,
the
former
duties
are
to
be
performed
vnto
them
.
They
are
neither
the
more
to
be
regarded
for
their
riches
,
nor
the
lesse
to
be
respected
for
their
pouertie
,
(
as
touching
their
maintenance
)
but
all
respect
of
them
must
be
for
this
wils
sake
,
the
which
they
preach
and
declare
.
As
the
faith
of
our
glorious
Iam.
2.
1.
Lord
Iesus
Christ
must
not
be
had
in
respect
of
persons
,
so
must
not
the
ministerie
of
our
Lord
Iesus
Christ
,
as
the
which
is
the
meanes
whereby
the
said
faith
is
to
be
obtained
and
increased
.
And
touching
the
former
obedience
,
it
must
not
be
seruile
.
As
such
Ministers
must
not
be
Lords
ouer
their
people
being
Gods
inheritance
,
neither
reigne
ouer
1
Pet.
5.
3.
Mat.
20.
26.
them
as
Kings
ouer
their
subiects
;
so
must
not
the
people
be
in
any
such
subiection
vnto
them
.
Their
subiection
must
not
be
to
them
,
but
to
their
doctrine
,
in
teaching
this
good
,
this
well
pleasing
,
and
this
perfect
will
of
God
.
To
leaue
the
duties
of
the
people
to
their
Ministers
,
in
An other
vse
of
the
former
excellencie
of
the
will
of
God
,
concerning
the
Ministers
the●of
.
respect
of
the
said
will
of
God
,
let
me
now
shew
one
vse
more
of
the
former
doctrine
,
concerning
the
Ministers
themselues
.
The
more
excellent
therefore
the
sayd
adiuncts
shew
this
will
of
God
to
be
,
the
more
carefull
,
diligent
,
and
faithfull
ought
all
the
Ministers
thereof
to
be
in
declaring
the
same
,
and
laying
forth
all
the
benefits
thereof
,
to
the
people
of
God
to
whom
the
same
appertaine
,
and
over
whom
the
Lord
hath
set
them
.
Let
them
neither
ad
any
thing
thereto
,
nor
detract
any
thing
there
from
,
lest
so
of
the
will
of
God
,
they
make
the
will
of
man
.
And
indeed
how
foule
a
thing
were
it
so
to
deale
with
the
will
of
2
Tim.
4.
2.
a
man
?
Let
them
preach
it
in
season
and
out
of
season
.
The
great
ignorance
,
and
the
like
impietie
of
the
people
every
where
requireth
it
so
to
be
.
Yet
alas
,
how
great
is
the
negligence
of
the
Ministers
herein
?
I
haue
spoken
somewhat
hereof
before
.
But
who
can
speake
enough
to
cure
this
disease
,
against
which
so
many
of
other
Churches
,
so
many
of
our
owne
,
(
all
most
worthy
men
)
haue
written
so
much
,
so
divinely
,
so
learnedly
,
so
fully
and
substantially
?
and
yet
no
reformation
,
either
of
Non
residencie
,
or
of
the
idlenes
of
them
that
are
resident
.
Verely
this
is
the
staine
and
the
blame
of
many
Churches
.
This
is
the
the
bane
of
many
soules
:
so
much
worse
then
the
murder
Ezech.
3.
18.
&
33.
6.
Act
20.
26.
27.
of
so
many
bodyes
,
by
how
much
the
soule
is
better
then
the
body
.
And
yet
the
death
of
the
soule
is
also
the
death
of
the
body
for
ever
in
the
world
to
come
.
The
body
may
here
be
killed
;
and
yet
the
soule
liue
:
yea
,
soule
and
body
may
liue
forever
in
heaven
.
But
if
the
soule
be
here
murdered
,
both
soule
and
body
cannot
but
be
cast
into
hell
,
where
their
worme
dyeth
not
,
and
the
fire
shall
never
be
quenched
.
Mar.
9.
43.
44.
Oh
,
what
then
shall
become
of
such
murderers
themselues
?
Shall
they
speed
better
?
No
:
No
:
A
thousand
&
ten
thousand
woes
shall
fall
vpon
them
without
repentance
:
yea
great
repentance
.
How
fearefull
was
the
state
of
the
rich
man
that
would
not
refresh
the
body
of
one
poore
Lazarus
?
He
would
haue
ben
glad
of
the
least
mitigation
Luk
16.
24.
of
his
torments
,
and
begged
hard
for
it
,
but
could
not
obtaine
it
.
The
negligence
also
of
the
Ministers
:
in
discharge
of
their
office
,
is
the
cause
likewise
of
all
outward
evills
and
calamities
to
the
people
.
But
this
sore
requyreth
the
help
of
our
governours
,
for
the
cure
thereof
by
their
authority
▪
without
it
all
speaking
,
all
preaching
,
all
writting
will
doe
no
good
.
The
more
this
evill
hath
hitherto
ben
spoken
,
preached
,
and
written
against
,
the
more
it
hath
increased
,
and
dayly
doth
increase
.
Let
vs
therefore
the
more
earnestly
pray
the
Lord
to
incline
the
heart
of
our
dread
Soveraigne
:
and
of
out
other
Rulers
vnder
his
Maiestie
,
to
put
to
their
helping
hands
,
for
redresse
and
Reformation
thereof
.
Thus
much
of
these
two
verses
,
and
of
this
Argument
The
conclusion
of
this
Treatise
.
of
the
Christian
Sacrifice
.
Now
the
Lord
sanctifie
the
consideration
of
all
his
mercies
,
as
especially
of
the
life
to
come
so
also
of
this
life
,
receiued
and
promised
to
the
good
of
all
to
whom
these
my
weake
labours
shall
come
:
yea
also
of
my selfe
,
that
from
the
same
,
and
according
to
the
measure
of
the
same
,
to
every
one
imparted
,
we
may
present
our selues
,
soules
and
bodyes
,
with
all
the
powers
of
the
one
,
and
members
of
the
other
,
such
a
sacrifice
both
actiue
and
passiue
as
before
we
haue
heard
:
even
living
,
holy
,
and
well
pleasing
to
God
:
and
that
according
to
his
word
:
and
because
his
word
doth
both
require
it
,
and
is
also
the
meanes
to
quicken
vs
,
to
sanctifie
vs
,
and
to
make
vs
well
pleasing
unto
him
.
The
same
Lord
also
for
our
better
so
doing
,
keep
vs
from
all
conformitie
spirituall
and
other
vnto
this
world
,
and
the
wicked
therein
:
giving
vs
grace
likewise
not
onely
so
to
doe
:
but
also
to
be
transformed
and
turned
to
God
,
by
the
renuing
of
our
mindes
touching
our
vnderstanding
,
reason
,
will
,
and
affections
,
and
also
of
our
whole
man
:
to
this
end
,
that
we
may
be
able
to
proue
,
iudge
and
approue
,
how
▪
gracious
,
well
pleasing
,
and
every
way
perfect
the
will
of
God
now
is
in
this
time
of
the
gospell
,
since
the
comming
and
by
the
comming
of
Christ
,
both
farre
differing
from
,
and
also
farre
aboue
all
his
will
in
the
time
of
the
law
and
old
Testament
,
that
so
we
may
labor
the
more
for
the
knowledge
of
it
,
and
so
much
the
more
to
blesse
God
for
it
;
by
how
much
the
more
he
hath
blessed
vs
in
it
:
striving
likewise
so
much
the
more
to
excell
all
that
lived
vnder
the
old
Testament
in
all
true
godlines
,
by
how
much
the
more
this
his
last
will
excelleth
the
former
:
and
that
we
may
accordingly
regard
all
the
Ministers
thereof
:
by
how
much
the
more
we
haue
heard
them
to
be
greater
then
the
Ministers
of
the
old
Testament
.
And
finally
the
same
Lord
,
giue
grace
also
to
al
such
Ministers
to
be
so
much
more
careful
,
diligent
,
and
painefull
in
declaring
this
will
to
God
his
people
,
by
how
much
more
God
hath
now
graced
,
and
honored
them
by
be
trusting
them
with
a
greater
and
more
glorious
Ministerie
then
ever
was
the
Ministerie
of
Moses
,
of
the
Leviticall
Priesthood
,
or
of
any
of
the
Prophets
.
All
this
grace
the
Lord
graunt
for
Christ
Iesus
his
sake
,
to
whom
with
the
Father
and
the
Holy
Ghost
,
be
all
praise
and
glorie
world
without
end
.
Amen
.
FINIS
.