The
parts
of
the
Epistle
.
This
Epistle
containeth
three
parts
:
-
1.
The
salutation
,
in
the
4.
first
verses
.
-
2.
The
narration
,
or
proposition
of
the
matter
of
it
:
from
the
5.
verse
of
the
1.
Chapter
,
vnto
the
end
of
the
11.
of
the
3.
chap.
-
3.
The
Conclusion
;
containing
some
priuate
businesse
enioyned
Titus
:
and
the
ordinarie
salutation
of
the
Apostle
.
CHAP.
I.
1
PAul
a
seruant
of
God
,
and
an
Apostle
of
Iesus
Christ
,
according
to
the
faith
of
Gods
Elect
,
and
the
acknowledging
of
the
truth
,
which
is
according
vnto
godlines
,
2
Vnto
the
hope
of
eternall
life
,
which
God
that
cannot
lie
,
hath
promised
before
the
world
began
:
3
But
hath
made
his
word
manifest
in
due
time
through
the
preaching
,
which
is
committed
vnto
me
,
according
to
the
commandement
of
God
our
Sauiour
:
4
To
Titus
my
naturall
sonne
according
to
the
common
faith
;
Grace
,
mercie
,
and
peace
from
God
the
Father
,
and
from
the
Lord
Iesus
Christ
our
Sauiour
:
IN
these
foure
verses
containing
the
salutation
,
which
is
the
exordium
,
or
first
part
of
the
Epistle
,
we
haue
two
things
to
consider
:
-
1.
The
persons
,
1.
saluting
:
2.
saluted
.
-
2.
The
forme
of
the
salutation
it selfe
.
The
person
saluting
,
is
described
,
1.
by
his
name
,
Paul
.
2.
by
his
office
:
1.
more
generall
,
a
seruant
of
God
:
2.
more
speciall
,
and
an
Apostle
of
Iesus
Christ
:
which
is
further
enlarged
by
the
ende
of
it
,
namely
,
either
to
preach
the
faith
of
Gods
Elect
(
as
the
Geneva
translation
hath
it
)
or
rather
hereby
to
bring
the
Elect
vnto
the
faith
;
according
to
the
faith
of
Gods
Elect
:
vpon
which
occasion
he
entreth
into
a
large
and
notable
description
of
this
faith
,
and
thereby
proceedeth
in
amplifying
the
dignitie
of
his
calling
;
as
we
shall
see
in
the
seuerall
parts
when
we
come
vnto
them
.
Paul
]
In
this
name
,
two
questions
come
to
be
resolued
.
1.
How
the
Apostle
came
by
this
name
,
seeing
he
was
a
Iew
,
and
on
the
eight
day
,
beeing
circumcised
according
to
the
law
,
was
named
Saul
,
after
the
Iewish
manner
,
and
not
Paul
?
Ans.
Not
to
stand
vpon
the
opinions
of
some
,
who
thinke
he
was
called
by
both
these
names
,
Sergius
Paulus
the
Proconsul
vnto
the
Christian
faith
:
for
we
read
that
he
was
thus
called
before
we
read
of
the
others
conuersion
,
Act.
13.9
.
neither
of
that
father
who
thought
he
was
called
Paulus
,
ordained
to
be
the
teacher
of
the
Gentiles
in
faith
and
veritie
,
he
was
presently
to
giue
ouer
his
Apostleship
among
the
Hebrewes
:
and
withall
he
giueth
ouer
the
vse
of
the
Hebrew
name
,
whereby
he
was
formerly
knowne
vnto
them
:
and
vndertaking
his
office
among
the
Gentiles
,
he
also
taketh
vp
this
name
,
more
familiar
vnto
them
,
whereby
he
would
giue
them
to
know
,
that
he
was
now
appropriated
and
after
a
sort
,
dedicated
vnto
the
seruice
of
their
faith
.
And
this
truth
seemeth
to
be
grounded
in
Act.
13.
for
before
he
and
Barnabas
were
separated
vnto
this
worke
of
the
Lord
,
he
was
euer
called
Saul
,
but
after
this
time
neuer
.
Here
we
may
obserue
two
considerations
.
1.
That
it
is
and
may
be
lawfull
sometimes
for
a
man
to
change
his
name
;
else
had
it
not
beene
lawfull
in
Paul
,
nor
Peter
,
who
was
before
called
Bar-jona
:
nor
Salomon
,
who
was
first
called
Iedidiah
.
Not
here
to
speake
of
the
Lords
owne
changing
of
names
,
as
in
Abraham
,
Sarai
,
Israel
,
wherein
the
Lord
in
some
new
names
would
hide
some
new
mysteries
,
according
to
the
new
occasions
offered
:
yet
here
,
these
caueats
must
be
diligently
obserued
.
1.
it
may
not
be
done
to
the
hurt
or
offence
of
any
man
(
as
in
nicknames
taken
vp
in
scoffe
or
for
reproach
of
our selues
or
others
)
but
to
the
good
of
men
.
2.
Note
hence
,
that
such
names
are
to
be
giuen
to
children
,
as
may
put
them
in
minde
of
some
good
dutie
:
as
Paul
could
neuer
heare
,
or
remember
his
new
name
,
but
also
be
put
in
minde
of
his
new
office
,
and
dutie
which
he
was
to
performe
among
the
Gentiles
.
And
so
much
as
may
be
,
these
names
must
be
giuen
in
the
naturall
language
:
thus
the
Hebrews
giue
fit
names
in
Hebrew
:
the
Greekes
in
Greeke
,
as
Timothie
:
There
was
a
disciple
named
Timotheus
,
his
mother
was
a
Iewesse
,
but
his
father
a
Grecian
:
which
last
words
seeme
to
include
the
reason
of
his
name
:
The
second
question
is
,
Why
this
name
is
here
prefixed
?
Ans.
There
be
three
especiall
vses
of
setting
mens
names
vnto
divine
writings
.
1.
to
shew
that
men
were
called
of
God
vnto
that
worke
.
2.
that
they
were
readie
to
iustifie
and
stand
to
that
they
had
written
.
3.
to
preuent
the
mischiefe
of
forging
writings
,
and
fathering
them
vpon
men
which
neuer
wrote
them
.
Which
regards
mooued
Paul
in
all
his
Epistles
to
obserue
two
things
:
1.
in
the
beginning
of
each
,
to
prefixe
his
name
:
as
in
all
his
13.
Epistles
.
2.
in
the
ende
of
each
Epistle
,
he
added
the
Apostolicall
salutation
,
as
himselfe
witnesseth
,
2.
Thess.
3.17
.
The
salutation
of
me
Paul
with
my
owne
hand
,
which
is
the
token
in
euery
Epistle
.
Coloss.
4.18
.
The
salutation
by
the
hand
of
me
Paul
.
And
both
these
,
partly
to
shew
his
calling
which
was
so
strange
and
extraordinarie
to
be
from
God
,
Gal.
1.1
.
Paul
an
Apostle
,
not
of
men
,
neither
by
man
,
but
by
Iesus
Christ
:
as
also
that
he
might
iustifie
the
truth
he
wrote
,
Rom.
1.16
.
I
am
not
ashamed
of
the
Gospel
of
Christ
:
As
in
the
last
place
to
preuent
that
mischiefe
which
was
euen
then
inuented
,
2.
Thess.
2.2
.
Be
not
suddenly
mooued
,
nor
troubled
by
spirit
,
by
word
,
or
letter
,
as
though
it
were
from
vs
:
he
would
not
therefore
haue
any
goe
vnder
his
name
,
which
had
not
his
name
at
it
.
Hence
learne
,
1.
That
in
the
former
respects
it
is
conuenient
that
a
mans
name
should
be
set
to
his
writings
,
which
he
commendeth
to
the
vse
of
the
Church
:
after
the
example
of
Paul
,
2.
From
Pauls
example
euery
Christian
man
may
learne
to
be
readie
to
giue
his
name
to
the
Gospel
,
and
like
a
child
of
wisedome
by
a
bold
profession
,
to
iustifie
it
vpon
euery
iust
occasion
:
many
are
too
indifferent
herein
,
and
loth
to
be
knowne
disciples
of
Christ
:
the
shame
it
is
of
many
professors
in
such
a
sunneshine
day
as
this
,
to
cast
themselues
with
Nicodemus
into
the
night
.
A
seruant
of
God
]
This
is
a
title
which
all
the
Apostles
delight
in
;
for
thus
also
Peter
,
Iames
,
Iude
,
in
the
beginning
of
their
Epistles
,
stiled
themselues
:
which
is
not
to
be
vnderstood
in
a
generall
sense
,
as
Reu.
7.3
.
for
thus
not
onely
they
,
but
all
Christians
,
nay
more
,
all
creatures
(
euen
the
worst
)
are
some
way
seruiceable
vnto
God
in
executing
his
will
:
but
it
here
specially
respecteth
that
office
and
function
to
which
they
were
set
a
part
,
expressed
more
particularly
in
the
next
words
,
and
an
Apostle
.
ministring
spirits
,
standing
about
God
:
from
which
seruice
they
are
honoured
with
glorious
names
,
of
thrones
,
dominations
,
powers
,
Rulers
,
principallities
:
and
although
the
Scriptures
most
vsually
vnder
this
title
expresse
the
low
and
humble
condition
of
Christ
,
who
tooke
on
him
the
forme
of
a
seruant
;
yet
also
thereby
the
Lord
would
sometime
signifie
his
great
glorie
:
as
Isa.
42.1
.
Behold
my
seruant
.
I
will
lea●e
vpon
him
:
mine
elect
in
whom
my
soule
delighteth
.
The
Apostle
Paul
when
he
would
prouoke
himselfe
to
magnifie
the
free
mercie
of
God
toward
himselfe
,
maketh
this
the
ground
of
his
glorie
and
reioycing
,
that
God
had
counted
him
faithfull
,
and
put
him
in
his
seruice
.
Vse
1.
This
serues
to
teach
ministers
their
dutie
,
their
eare
is
boared
neuer
to
depart
from
him
;
so
as
now
they
may
not
seeke
or
serue
themselues
,
but
take
themselues
to
be
(
as
the
ciuill
law
calleth
seruants
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
sustaine
no
person
,
but
are
become
dependances
and
adiuncts
,
yea
indeede
reasonable
instruments
in
the
hand
of
their
master
.
If
motiues
would
stirre
vp
our
diligence
vnto
the
worke
of
God
,
we
want
not
a
multitude
:
as
,
a
sighting
with
spirituall
weapons
,
against
mightie
and
malitious
enemies
,
and
requireth
quicknesse
and
courage
.
This
busines
needeth
not
whole
armies
of
such
souldiers
as
we
reade
of
,
1.
Sam.
17.24
.
who
ranne
away
when
they
sawe
Goliah
a
farre
off
:
one
poore
and
contemptible
Dauid
,
who
is
as
good
as
his
word
,
when
he
saith
,
Thy
seruant
will
goe
and
fight
with
the
Philistim
,
v.
32.
brings
the
businesse
more
happily
forward
,
then
a
nation
of
the
former
:
The
second
dutie
is
faithfulnesse
.
of
euery
dispenser
that
he
be
found
faithfull
:
and
this
faithfulnes
must
appeare
,
1.
in
gaining
disciples
not
to
himselfe
,
but
vnto
Christ
:
Iohn
was
a
faithful
seruant
to
Christ
:
he
must
increase
,
and
I
must
decrease
:
and
Paul
,
I
seeke
not
yours
,
but
you
:
but
this
was
to
present
them
as
virgins
vnto
Christ
.
The
lawe
of
equitie
concludeth
,
that
whatsoeuer
the
seruant
gaineth
,
should
become
the
masters
.
But
the
world
is
full
of
vnfaithfull
seruants
,
who
when
they
should
come
in
their
Masters
name
,
come
in
their
owne
:
Gehezi
runnes
after
Naaman
for
talents
of
gold
,
his
master
sent
him
.
2.
In
seeking
to
please
and
approoue
himselfe
vnto
his
master
,
and
not
to
other
men
.
Thus
was
Moses
faithfull
,
but
as
a
seruant
in
all
the
house
of
God
:
that
spake
he
,
sawe
the
father
doe
,
that
did
he
.
This
same
was
the
faithfulnesse
of
the
Apostles
also
:
who
preached
onely
what
they
had
heard
and
seene
of
Christ
,
and
deliuered
onely
what
they
had
receiued
:
beleeuing
masters
.
as
Zimri
was
vnto
Elah
,
)
in
teaching
doctrines
and
precepts
tending
to
the
advancing
of
their
owne
estate
,
the
enriching
of
that
seate
,
the
decking
of
that
whore
of
Babylon
,
the
pulling
downe
of
the
kingdome
of
Christ
,
and
the
trampling
of
his
testament
vnder
feete
:
for
when
the
Decrees
,
Canons
,
and
Councels
of
men
,
must
iustle
out
the
counsels
of
God
:
the
additions
and
traditions
of
men
must
be
(
as
by
their
doctrine
)
beleeued
and
receiued
as
the
written
word
of
God
;
how
can
Christ
be
acknowledged
the
onely
Lord
and
husband
of
his
Church
?
But
also
pittie
it
is
that
euen
of
Protestant
ministers
,
not
a
fewe
may
bee
charged
with
Demas
his
sinne
,
in
embracing
this
present
world
:
which
if
any
doe
,
prie
into
.
2.
They
beeing
his
seruants
,
they
are
sure
of
his
protection
:
Psal.
116.
Dauid
,
because
he
was
the
seruant
of
God
,
was
bold
to
pray
for
safetie
:
hence
are
ministers
called
starres
in
the
right
hand
of
Christ
,
not
onely
because
he
disposeth
of
them
here
and
there
according
as
he
pleaseth
,
3.
This
master
whom
they
serue
,
will
reuenge
all
their
wrongs
,
no
otherwise
then
Dauid
did
the
indignities
of
his
seruants
against
Hanun
.
4.
He
becomes
their
paymaster
,
and
of
him
they
receiue
their
wages
;
and
they
performing
their
dutie
faithfully
,
loose
no
labour
,
although
Israel
be
not
gathered
,
3.
Vse
.
Teacheth
people
how
to
esteeme
of
their
Ministers
:
namely
,
as
the
seruants
of
God
;
and
consequently
of
their
Ministerie
as
the
message
of
God
.
Which
if
it
be
,
Moses
must
not
be
murmured
at
when
hee
speakes
freely
and
roughly
:
and
if
Micha
resolue
of
faithfulnesse
,
saying
,
as
the
Lord
liueth
,
what
soeuer
the
Lord
saith
,
be
it
good
or
euill
,
that
will
I
speake
:
why
should
he
be
hated
,
and
fed
with
bread
and
water
of
affliction
?
Is
it
not
a
reasonable
plea
and
full
of
pacification
in
Ciuill
messages
?
I
pray
you
be
not
angrie
with
mee
,
I
am
but
a
seruant
.
Yet
when
Ieremie
shall
say
,
of
a
truth
the
Lord
hath
sent
mee
,
Prophets
harme
:
but
also
vrge
them
to
haue
them
in
exceeding
honour
,
at
least
for
the
workes
sake
,
co-workers
with
himselfe
.
4.
Vse
.
Let
euery
priuate
Christian
account
it
also
his
honour
,
And
an
Apostle
of
Iesus
Christ
]
Now
the
Apostle
descendeth
from
the
generall
to
this
special
seruice
,
which
was
the
highest
Ministrie
in
the
Church
;
and
sheweth
that
his
imployment
was
in
the
most
serious
busines
of
the
Church
,
next
vnder
Christ
,
who
had
furnished
him
with
an
embassage
for
the
reconciling
of
men
vnto
God
;
and
that
not
as
an
ordinarie
Minister
,
but
1.
as
an
Apostle
:
2.
an
Apostle
of
Iesus
Christ
.
1.
That
he
was
an
Apostle
,
I
am
Iesus
,
arise
:
for
this
was
the
Apostles
prerogatiue
,
to
see
Christs
face
,
and
be
called
by
himselfe
immediatly
,
and
not
(
as
this
day
)
mediatly
by
the
Church
.
Thus
Paul
prooueth
himselfe
an
Apostle
,
Am
not
I
an
Apostle
?
haue
I
not
seene
Christ
?
namely
,
though
not
while
he
was
in
the
flesh
,
and
in
his
base
estate
,
as
Peter
,
and
the
other
Apostles
;
yet
by
reuelation
,
and
beeing
now
glorified
;
which
was
of
his
farre
more
speciall
grace
:
once
in
the
way
to
Damascus
,
Act.
9.17
.
and
another
time
in
the
Temple
he
saw
Christ
appearing
to
him
,
to
make
hast
out
of
the
Cittie
.
Secondly
,
as
he
receiued
his
calling
,
so
likewise
his
doctrine
immediately
from
Christ
,
as
the
other
Apostles
did
.
True
it
is
that
beeing
brought
vp
at
Tarsus
,
he
was
first
instructed
in
humane
literature
and
knowledge
,
among
the
Gentiles
:
2.
He
calleth
himselfe
an
Apostle
of
Iesus
Christ
.
1.
Because
he
was
called
,
furnished
,
and
sent
by
Christ
.
2.
Because
he
was
now
to
teach
Christ
;
not
the
letter
of
the
law
any
longer
,
but
the
doctrine
of
the
Gospel
;
neither
righteousnesse
by
the
Pharisaicall
obseruation
of
the
law
,
but
by
the
faith
of
the
Sonne
of
God
.
Doctr.
The
Apostle
by
ioyning
these
two
together
,
a
seruant
and
Apostle
,
seruants
for
his
sake
.
Nay
our
Lord
Iesus
himselfe
although
he
was
the
head
,
be
serued
,
but
to
minister
and
serue
.
Vse
.
Ministers
must
neuer
conceiue
of
their
calling
,
but
also
of
this
seruice
,
which
is
not
accomplished
but
by
seruice
:
thus
shall
they
be
answerable
to
Peters
exhortation
,
1.
Pet.
3.3
.
to
feed
the
flocke
of
God
depending
vpon
them
,
not
by
constraint
,
but
willingly
;
not
as
Lords
ouer
Gods
heritage
,
but
as
examples
to
the
flocke
.
2.
Wouldest
thou
know
what
ambition
Christ
hath
permitted
vnto
his
Ministers
?
it
is
euen
this
,
that
he
that
would
be
chiefe
of
all
,
should
become
seruant
of
all
▪
not
as
that
man
of
sinne
,
the
sonne
of
perdition
,
sit
at
the
right
and
left
hand
of
Christ
in
this
his
kingdome
,
here
is
the
most
compendious
way
to
rise
to
his
thoughts
:
let
him
painefully
serue
the
Church
,
as
a
good
steward
let
him
dispence
the
food
to
the
family
in
due
season
:
thus
he
shall
get
next
vnto
Christ
:
the
most
faithfull
seruant
of
the
Church
,
According
to
the
faith
of
Gods
elect
.
Paul
an
Apostle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
promise
of
life
,
that
is
,
to
declare
the
life
promised
in
Christ
.
It
is
true
in
this
inscription
(
if
in
any
other
)
which
Beza
obserueth
of
all
Pauls
inscriptions
,
that
in
some
one
word
or
other
he
vseth
to
comprise
the
whole
scope
of
the
Epistle
,
yea
the
whole
summe
of
the
Gospel
▪
but
in
this
,
in
many
words
,
yea
many
verses
,
he
enlargeth
that
which
in
others
he
breifely
contracteth
and
therefore
as
he
wisheth
not
to
passe
ouer
the
inscriptions
too
lightly
(
as
which
containe
matter
sufficient
●o
oppose
against
all
seducers
)
so
may
we
not
without
great
ouersight
,
and
hindrance
of
our
owne
edification
passe
ouer
the
diligent
inquisition
of
such
multiplicitie
and
excellencie
of
matter
,
as
is
infolded
in
this
and
the
two
verses
following
;
which
containe
(
as
we
may
well
tearme
it
)
rather
a
large
description
of
the
Catholike
faith
of
all
Christians
,
then
a
breife
inscription
of
a
priuate
letter
passing
betweene
two
freinds
.
These
words
which
set
open
the
gate
to
passe
vs
into
such
a
fai●e
feild
,
containe
three
conclusions
to
be
opened
.
-
1.
That
God
hath
some
〈◊〉
are
elect
&
chosen
,
and
others
are
not
.
-
2.
That
these
elect
haue
a
speciall
faith
,
distinct
by
themselues
.
-
3.
That
this
peculiar
faith
is
wrought
in
them
by
the
Ministerie
of
the
word
.
For
the
first
:
Men
may
be
called
the
elect
of
God
three
waies
.
temporall
function
or
Ministerie
to
which
the
Lord
hath
designed
them
:
Iob.
6.70
.
Haue
not
I
chosen
you
twelue
,
and
one
of
you
is
a
deuill
?
2.
In
regard
of
that
actuall
election
and
choise
of
some
people
and
nations
aboue
other
,
vnto
the
true
meanes
of
life
and
saluation
,
so
to
become
the
people
of
Gods
election
.
And
thus
although
all
Israel
was
not
chosen
to
life
eternall
,
yet
in
regard
of
the
meanes
they
were
called
an
elect
people
.
And
thus
whosoeuer
giue
their
names
to
Christ
,
and
are
set
into
him
by
Baptisme
,
eternall
election
of
God
,
which
is
according
to
grace
;
whereby
of
his
good
pleasure
he
chooseth
from
all
eternitie
,
out
of
all
sorts
of
men
,
some
to
the
certaine
fruition
and
fellowship
of
life
eternall
,
and
saluation
by
Christ
.
These
elect
of
God
are
here
meant
;
the
number
of
which
is
comparatiuely
small
,
for
many
are
called
but
few
chosen
,
little
flocke
,
and
a
few
that
haue
found
the
narrow
way
.
These
few
,
I
say
,
are
chosen
,
1.
from
all
eternitie
,
for
no
new
thing
can
fall
into
the
prescience
,
and
will
of
God
.
2.
they
are
chosen
of
his
good
pleasure
,
euen
before
they
haue
done
good
or
euill
.
3.
and
they
are
chosen
to
the
certeine
fruition
of
life
eternall
,
as
beeing
immutably
elected
.
For
although
many
of
both
the
former
sorts
might
fall
away
,
and
manifest
their
reprobation
,
as
Iudas
,
and
such
as
the
Apostle
Iohn
speaketh
off
,
They
went
out
from
vs
,
but
they
were
not
of
vs
;
yet
this
is
the
priuiledge
of
this
election
,
that
it
is
the
firme
purpose
of
God
to
saue
,
and
haue
mercie
.
Obiect
.
It
will
be
here
alleadged
,
that
seeing
there
is
not
acceptation
of
persons
with
God
,
Rom.
2.11
.
he
cannot
more
accept
one
to
saluation
then
another
;
or
if
he
do
,
how
shall
it
not
be
most
vnequall
,
that
those
who
are
equall
,
should
not
be
equally
delt
withall
?
Ans.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translated
person
,
signifieth
not
the
substance
of
a
man
,
or
the
man
himselfe
,
but
some
outward
circumstance
belonging
vnto
him
;
as
his
outward
qualitie
,
appearance
,
or
condition
,
which
beeing
obiected
to
our
eies
,
may
make
a
man
lesse
or
more
respected
:
such
as
are
honour
,
wealth
,
parentage
,
learning
,
authoritie
:
which
when
they
bring
men
into
account
,
then
is
the
face
or
outward
appearance
of
a
man
accepted
.
And
thus
the
Lord
accepteth
not
,
nor
reiecteth
any
man
,
for
any
adherent
qualitie
which
can
commend
him
aboue
another
:
for
he
accepteth
not
the
persons
of
Princes
,
nor
regardeth
the
rich
more
then
the
poore
,
seeing
they
are
both
the
worke
of
his
hands
:
but
freely
in
his
Christ
chooseth
such
as
are
good
in
his
sight
,
the
rest
being
reiected
.
As
for
such
as
alleadge
vnequall
dealing
in
God
towards
such
as
are
equally
corrupted
,
and
lie
all
alike
in
the
same
masse
;
there
beeing
no
more
matter
of
saluation
in
such
as
are
chosen
,
then
those
who
are
reiected
:
all
this
paueth
no
way
to
a
dependent
election
or
reprobation
,
which
hangeth
vpon
some
outward
thing
without
the
most
absolute
will
of
God
;
much
lesse
maketh
the
straight
waies
of
God
vnequall
.
For
may
not
he
doe
with
his
owne
as
he
will
?
who
art
thou
that
darest
dispute
with
God
?
that
presumest
to
prescribe
laws
to
thy
Maker
;
depth
of
the
riches
of
this
wisedome
and
knowledge
of
God
,
acknowledge
then
how
vnsearcheable
are
his
iudgements
,
and
how
his
wayes
are
past
finding
out
.
Cauil
not
at
what
thou
canst
not
conceiue
,
but
admire
it
.
Vse
.
This
first
conclusion
teacheth
vs
,
1.
To
make
sure
our
owne
election
,
and
shew
our selues
vnto
others
to
be
of
this
small
number
:
namely
,
by
holy
and
vnblameable
walking
,
2.
It
confirmeth
vs
against
the
scandal
which
is
common
in
the
world
,
wherein
most
men
beleeue
not
,
most
men
repent
not
,
nay
scorne
them
that
doe
:
at
which
we
may
not
stumble
,
seeing
that
some
,
yea
the
most
are
refused
:
there
must
be
in
euery
corner
such
as
are
blinded
vnto
destruction
.
It
is
the
Fathers
good
pleasure
to
reueale
the
things
of
the
kingdome
to
●
few
babes
,
but
to
hide
them
from
the
most
of
the
wise
and
prudent
of
the
world
.
A
few
are
giuen
vnto
the
Sonne
,
and
brought
in
due
season
vnto
the
faith
,
eies
of
their
minds
further
blinded
,
that
so
they
might
iustly
perish
in
their
infidelitie
.
3.
Hence
we
must
blesse
God
who
hath
chosen
vs
,
that
he
might
put
a
difference
betweene
vs
and
others
;
whereas
he
found
no
such
difference
in
vs
,
who
were
the
children
of
wrath
as
well
as
others
:
he
chose
vs
(
not
when
we
were
,
but
)
that
we
might
be
holy
and
vnblameable
,
Ephes.
1.4
.
that
from
the
first
to
last
,
in
our
saluation
all
the
glorie
might
be
his
:
yea
that
our
ioy
might
be
more
full
,
and
our
glorying
in
God
more
firme
and
cheerefull
,
he
hath
made
it
knowne
vnto
vs
,
that
beeing
elected
,
we
are
sure
of
our
happinesse
:
able
to
plucke
vs
out
of
his
hands
.
The
second
conclusion
is
,
that
the
elect
haue
a
faith
by
themselues
,
being
here
called
the
faith
of
Gods
elect
:
where
by
faith
is
not
meant
the
doctrine
of
faith
,
as
Iude
3.
Contend
for
the
faith
once
giuen
:
and
1.
Tim.
1.19
.
but
rather
the
gift
of
faith
,
whereby
we
vnderstand
,
and
imbrace
that
doctrine
:
neither
is
euery
gift
of
faith
here
meant
.
For
there
is
1.
an
historicall
faith
,
standing
in
an
assent
and
acknowledgement
of
the
truth
of
things
written
,
and
taught
.
2.
There
is
also
an
hypocriticall
faith
,
which
passeth
the
former
in
two
degrees
.
First
,
in
that
with
knowledge
and
assent
is
ioyned
such
a
profession
of
the
truth
,
as
shall
carrie
a
great
shew
and
forme
of
godlinesse
.
Secondly
,
a
kinde
of
gladnesse
and
glorying
in
that
knowledge
:
for
it
is
ascribed
to
some
,
who
in
temptation
shall
fall
away
,
receiue
the
word
with
ioy
.
To
both
which
may
be
ioyned
sometimes
a
gift
of
prophecie
,
sometimes
of
working
miracles
:
as
some
in
the
last
day
shall
say
,
Lord
haue
we
not
prophecied
,
and
cast
out
deuills
in
thy
name
,
idle
or
vnfruitfull
in
the
worke
of
the
Lord
.
3.
Whereas
both
the
former
are
but
temporarie
,
this
is
perpetuall
and
lasting
:
the
other
rising
vpon
temporarie
causes
and
reasons
,
can
last
only
for
a
time
,
as
when
men
for
the
pleasure
of
knowledge
,
or
the
name
of
it
,
by
industrie
attaine
a
great
measure
of
vnderstanding
in
diuine
things
;
or
when
,
for
note
and
glorie
,
or
commoditie
,
true
,
or
apparent
,
men
professe
the
Gospell
:
let
but
these
grounds
faile
a
little
,
or
persecution
approch
,
they
lay
the
key
vnder
the
doore
,
giue
vp
house
,
and
bid
farewell
to
all
profession
.
Thus
many
of
Christs
Disciples
,
went
backe
,
and
walked
with
him
no
more
.
But
the
matter
is
here
farre
otherwise
:
seeing
this
faith
of
the
elect
hath
the
promise
made
good
to
it
,
the
gates
of
hell
shall
neuer
preuaile
against
it
.
Vse
.
This
conclusion
teacheth
vs
,
1.
That
true
faith
is
an
infallible
marke
of
election
,
All
that
the
Father
giueth
mee
,
shall
come
vnto
mee
:
that
is
,
all
those
whom
the
Father
chuseth
to
saluation
he
giueth
to
the
Sonne
to
saue
:
for
election
is
founded
in
Christ
:
and
those
who
are
thus
giuen
vnto
the
Sonne
by
the
Father
,
come
vnto
the
Sonne
,
that
is
,
beleeue
in
him
:
for
so
the
35.
verse
confoundeth
them
,
He
that
commeth
vnto
mee
shall
not
hunger
,
and
hee
that
beleeueth
in
mee
shal
neuer
thirst
.
So
as
those
that
beleeue
,
are
giuen
to
the
Sonne
to
saluation
.
The
same
teacheth
the
Euangelist
,
Act.
13.48
.
As
many
as
were
ordained
to
life
,
beleeued
:
and
2.
Thess.
2.13
.
the
Apostle
maketh
sanctification
of
the
spirit
,
and
the
faith
of
truth
,
two
infallible
notes
of
election
.
All
that
can
be
here
of
moment
obiected
is
,
prooue
themselues
,
whether
they
were
in
the
faith
or
no
,
and
whether
Christ
be
in
them
or
no
:
taketh
it
for
granted
,
that
a
man
may
know
that
he
hath
faith
,
and
that
Christ
is
in
him
:
for
else
were
his
exhortation
idle
.
Quest.
But
how
may
a
man
knowe
that
he
hath
this
faith
,
that
so
the
beleeuer
may
rise
vp
to
the
assurance
of
his
election
?
Ans.
There
be
diuerse
notes
and
companions
of
it
,
good
treasure
of
his
heart
,
cannot
but
send
out
good
speaches
.
Secondly
,
faith
worketh
by
loue
;
first
to
God
,
then
to
man
for
Gods
sake
:
for
it
hath
respect
both
to
him
that
begate
,
and
him
that
is
begotten
.
Thirdly
,
it
is
plentifull
in
prayers
and
praises
,
which
vnbeleeuers
are
as
heauie
vnto
,
as
a
beare
to
the
stake
;
because
they
want
the
spirit
which
crieth
in
the
hearts
of
Gods
children
,
abba
,
father
.
Fourthly
,
we
reioyce
vnder
the
hope
of
the
glorie
of
God
.
Secondly
,
we
may
hence
gather
a
cause
,
why
some
beleeue
,
some
beleeue
not
:
it
is
not
because
some
will
,
and
some
will
not
,
whatsoeuer
free-will-men
presumptuously
auouch
:
the
Holy
Ghost
telleth
vs
,
not
in
the
willer
,
nor
in
the
runner
,
but
therefore
men
come
to
the
faith
,
because
they
are
elected
,
Act.
13.48
.
And
why
did
not
the
Iewes
beleeue
the
heauenly
doctrine
of
Christ
himselfe
?
the
reason
is
giuen
,
Ioh.
10.26
.
Ye
beleeue
not
,
because
ye
are
not
my
sheepe
:
most
true
is
it
here
,
the
elect
haue
obtained
(
sauing
faith
)
the
rest
are
hardened
;
Rom.
11.7
.
The
third
conclusion
is
,
that
this
peculiar
faith
of
the
elect
is
ordinarily
wrought
in
them
,
If
there
be
a
messenger
,
or
interpreter
,
one
of
a
thousand
to
declare
to
man
his
righteousnesse
:
now
this
righteousnesse
is
no
other
then
the
righteousnesse
of
faith
:
for
this
ende
were
the
Apostles
called
,
furnished
,
and
sent
out
into
the
world
,
to
teach
men
faith
on
the
Sonne
of
God
,
as
appeareth
in
their
commission
,
Mar.
16.16
.
Goe
into
all
the
world
,
and
preach
the
Gospel
to
euery
creature
:
he
that
beleeueth
and
is
baptized
shall
be
saued
:
to
this
purpose
is
it
that
Paul
affirmeth
of
the
great
mysterie
of
Godlinesse
,
that
it
must
first
be
preached
vnto
the
Gentiles
,
and
then
beleeued
on
in
the
world
.
Vse
.
1.
If
this
be
the
principall
ende
of
the
ministerie
,
let
ministers
herein
employ
their
first
and
principall
paines
,
to
bring
men
vnto
the
faith
;
wherein
they
shall
imitate
our
Apostle
,
not
onely
here
,
but
in
his
other
Epistles
;
who
first
dealeth
in
the
causes
and
meanes
of
saluation
,
and
then
instructeth
in
Christian
manners
;
as
one
whom
the
wisdome
of
God
had
taught
,
that
if
the
inside
be
not
first
made
cleane
,
and
the
heart
purified
by
faith
,
whatsoeuer
actions
can
proceede
from
men
,
be
they
neuer
so
glorious
,
yet
indeede
they
are
no
better
then
glistering
sinnes
:
he
hath
the
right
way
of
teaching
in
the
schoole
of
Christ
,
that
first
layeth
for
his
ground
faith
in
Christ
,
and
then
buildeth
thereon
,
all
his
precepts
of
Christian
Philosophie
.
2.
The
Minister
ought
to
propound
before
him
,
Gods
end
in
performance
of
euery
ministeriall
dutie
,
and
that
is
by
enlighting
,
conuerting
,
confirming
,
comforting
,
to
bring
and
stablish
men
in
the
faith
.
Which
iustly
reprehendeth
such
,
as
(
forgetting
themselues
,
their
dutie
and
people
)
out
of
the
pride
of
their
hearts
,
busie
themselues
in
finding
out
obscure
and
darke
mysteries
,
tying
hard
knots
to
vntie
them
againe
:
not
much
vnlike
the
dogge
which
refuseth
soft
meate
to
gnaw
vpon
bones
,
and
all
this
to
get
the
praise
of
nimble
heads
,
and
sharpe
wits
:
whereas
the
true
glorie
of
a
Minister
,
is
the
number
of
those
that
are
begotten
to
the
faith
:
who
are
gathered
by
the
plaine
euidence
of
the
word
,
in
the
words
,
not
which
mans
wisdome
,
but
which
Gods
spirit
teacheth
.
3.
The
Lord
hauing
set
out
the
ministrie
for
this
vse
,
let
euery
hearer
acknowledge
herein
Gods
ordinance
,
and
yeeld
themselues
with
all
submission
vnto
the
ministerie
,
and
the
word
there
preached
;
that
thereby
they
may
haue
faith
wrought
in
their
hearts
.
God
will
haue
men
taught
on
earth
,
and
not
from
heauen
:
by
man
,
not
Angels
or
dead
men
:
let
this
meanes
be
despised
,
nothing
in
heauen
or
earth
can
do
thee
good
:
fast
,
pray
,
afflict
thy
soule
,
forget
not
to
distribute
,
doe
all
the
good
thou
canst
;
but
yet
all
this
while
despise
the
word
offered
,
and
thou
hast
forsaken
thine
owne
mercie
;
nay
more
,
come
to
the
ministerie
,
heare
the
word
read
,
preached
,
ioyne
in
the
prayers
and
Sacraments
of
the
Church
,
if
thou
commest
without
the
submission
of
thy
heart
,
whereby
thou
art
become
as
prepared
ground
,
to
couer
the
seede
vnto
increase
,
all
is
in
vaine
:
for
what
is
Paul
?
what
is
Apollos
?
what
is
the
minister
(
be
he
neuer
so
choise
and
excellent
)
except
he
be
the
Minister
of
thy
faith
?
4.
Euery
man
may
hence
examine
himselfe
,
whether
in
the
vse
of
the
ministerie
,
he
finde
sauing
faith
,
begotten
&
wrought
in
his
heart
;
and
by
examination
,
some
may
finde
their
vnderstandings
more
enlightened
,
their
iudgements
more
setled
,
their
practise
in
some
things
reformed
:
but
a
very
fewe
shall
finde
Christ
apprehended
,
and
rested
in
vnto
saluation
,
seeing
so
fewe
there
are
that
liue
by
faith
in
the
Sonne
of
God
:
for
of
all
the
sinnes
that
the
spirit
may
and
shall
rebuke
the
world
of
,
this
is
the
chiefe
,
because
they
beleeue
not
in
Christ
.
And
the
knowledge
of
the
truth
which
is
according
to
Godlinesse
]
The
Apostle
beeing
called
to
beget
faith
in
the
elect
,
magnifieth
and
extolleth
this
his
calling
from
the
difficultie
of
the
worke
:
for
it
is
not
to
bring
forth
by
his
trauell
any
blind
perswasion
of
faith
,
which
(
beeing
too
naturall
to
men
,
would
rise
of
it selfe
fast
enough
,
without
any
such
manuring
:
but
such
a
faith
as
is
peculiar
to
the
elect
,
as
before
we
heard
.
In
the
which
,
least
men
should
be
deceiued
,
as
easily
and
willingly
the
most
be
,
he
taketh
paines
to
set
downe
the
whole
nature
of
it
in
particular
.
And
first
,
here
we
haue
the
ground
of
faith
,
which
is
knowledge
:
and
because
the
truth
of
faith
cannot
find
footing
vpon
follies
,
or
fansies
,
nay
,
nor
vpon
euery
profitable
knowledge
,
he
teacheth
what
kind
of
knowledge
he
speaketh
of
,
and
that
is
the
knowledge
of
the
truth
,
that
is
,
of
the
Gospel
,
beeing
a
word
of
truth
,
yea
,
truth
it selfe
;
so
called
by
way
of
excellencie
or
eminencie
,
as
though
no
other
truth
deserued
that
name
:
is
according
to
godlinesse
,
that
is
,
such
as
frameth
the
heart
of
the
possessor
to
true
Godlinesse
.
Whence
naturally
arise
these
three
conclusions
:
-
First
,
that
the
doctrine
of
the
Gospell
is
the
truth
it selfe
.
-
Secondly
,
that
the
knowledge
of
this
truth
is
the
ground
of
faith
.
-
Thirdly
,
that
where
it
is
aright
,
it
frameth
the
heart
to
Godlinesse
.
First
,
the
doctrine
of
the
Gospel
is
truth
it selfe
.
1.
because
the
author
of
it
is
truth
it selfe
,
and
cannot
lie
:
it
beeing
a
part
of
his
word
,
who
can
neither
deceiue
,
nor
be
deceiued
.
2.
because
the
penmen
of
it
were
inspired
by
the
holy
Ghost
,
and
spake
,
and
writ
as
they
were
mooued
by
him
,
the
spirit
of
truth
,
Ioh.
14.17
.
3.
because
it
is
a
doctrine
of
Christ
,
and
aymeth
at
him
who
is
the
the
truth
principally
,
as
well
as
the
way
of
our
saluation
:
Whence
it
is
,
that
the
Apostles
often
stile
it
by
the
word
of
truth
,
as
,
Eph.
1.13
.
After
ye
heard
the
word
of
truth
,
euen
the
Gospel
of
your
saluation
:
and
,
Coloss.
1.5
.
For
the
hopes
sake
whereof
ye
haue
heard
before
by
the
word
of
truth
,
which
is
the
Gospel
.
True
it
is
,
that
the
Lawe
is
a
true
word
,
without
all
error
;
but
yet
neuer
thus
called
:
For
the
morall
law
will
not
now
affoard
such
a
truth
,
as
by
which
a
sinner
can
be
iustified
in
the
sight
of
God
:
and
the
ceremoniall
law
,
although
it
doe
acknowledge
such
a
truth
,
yet
was
it
a
farre
off
,
and
in
types
,
and
not
in
the
truth
:
but
the
Gospel
onely
is
such
a
truth
,
as
whereby
we
are
raised
to
saluation
.
Vse
.
1.
Ministers
must
rightly
devide
this
word
of
truth
,
as
such
who
would
be
approoued
of
Christ
,
both
the
author
and
subiect
of
it
:
for
the
more
notable
the
subiect
is
,
the
more
care
must
there
be
in
handling
it
.
If
any
man
speake
,
let
him
speake
as
the
word
of
God
.
The
word
of
truth
would
be
truely
dealt
with
,
purely
preached
,
wisely
applyed
,
and
so
faithfully
dispensed
,
as
that
both
God
,
and
good
men
,
and
a
mans
owne
conscience
,
may
approoue
his
worke
.
2.
This
word
so
purely
handled
shall
euery
soule
finde
to
be
truth
it selfe
,
so
as
beleeuers
shall
not
faile
of
the
saluation
published
in
it
:
and
vnbeleeuers
shall
as
surely
meete
with
condemnation
,
seeing
hereby
they
are
condemned
alreadie
.
3.
Not
to
haue
this
truth
seated
in
our
hearts
,
is
a
fearefull
case
;
for
it
argueth
a
man
to
be
giuen
vp
to
error
and
delusion
.
2.
To
doubt
of
any
part
of
it
,
is
to
giue
a
lie
to
all
the
rest
.
3.
To
seeke
for
saluation
out
of
it
,
or
besides
it
,
(
as
the
blinded
Papist
doth
)
is
to
cleaue
to
folly
and
falsehood
.
4.
To
despise
this
truth
,
is
to
contemne
great
saluation
:
for
if
to
despise
Moses
law
bringeth
death
without
mercie
;
Secondly
,
the
knowledge
of
this
truth
,
is
the
ground
of
faith
:
for
so
our
Apostle
would
haue
vs
conceiue
,
faith
of
truth
,
euen
for
this
reason
,
because
it
is
begotten
in
the
acknowledgement
of
the
truth
:
and
Paul
in
asking
that
question
,
How
shall
they
beleeue
,
except
they
heare
?
plainly
concludeth
,
taught
of
God
?
such
as
to
whom
the
holy
spirit
is
become
a
schoolemaster
,
who
openeth
their
vnderstandings
,
that
with
much
assurance
they
can
see
and
acknowledge
the
truth
for
seeing
faith
is
much
more
then
an
vncertaine
opinion
,
or
wauering
fancie
;
it
followeth
that
that
knowledge
which
is
the
ground
of
it
,
must
be
no
shaking
reede
with
euery
winde
;
but
a
certaine
acknowledgement
of
the
truth
,
approouing
of
it
,
and
assenting
vnto
it
.
Neither
may
we
thinke
that
the
spirit
of
truth
traineth
men
in
blinde
and
vngrounded
conceits
,
nor
leaueth
their
hearts
in
vncertainties
;
but
that
wheresoeuer
he
worketh
such
an
eminent
grace
as
faith
is
,
he
maketh
men
able
in
some
good
measure
to
giue
a
reason
of
the
hope
that
is
in
them
.
effectuall
faith
of
the
Thessalonians
from
this
ground
of
it
:
for
our
Gospel
was
not
vnto
you
in
word
only
,
but
in
power
,
and
in
the
holy
Ghost
,
and
in
much
assurance
:
which
place
must
be
vnderstood
so
to
be
both
in
the
teachers
and
the
hearers
,
as
the
context
declareth
.
Vse
.
1.
If
knowledge
be
the
ground
of
faith
,
enter
themselues
,
suffer
others
to
enter
into
the
kingdome
of
heauen
?
for
surely
if
little
or
no
knoledge
,
little
or
no
faith
of
a
mans
owne
were
enough
;
how
vnwise
was
Paul
so
to
trouble
himselfe
,
and
the
people
of
his
daies
,
whome
he
would
not
suffer
to
rest
in
farre
more
knowledge
and
proper
faith
then
this
we
haue
in
hand
?
full
assurance
of
vnderstanding
,
in
all
the
riches
of
it
to
know
the
mysterie
of
God
:
yea
to
be
further
rooted
,
and
built
,
and
stablished
in
the
faith
of
Christ
,
and
neuer
to
giue
ouer
till
they
come
to
be
compleate
in
him
:
which
how
they
can
stand
with
that
Popish
position
,
a
weake
eie
may
see
.
The
like
,
of
Peter
,
2.
Pet.
1.12
.
And
2.
wauerers
in
religion
,
and
vnsetled
persons
in
their
profession
,
may
hence
be
informed
to
iudge
of
themselues
,
and
their
present
estate
.
We
heare
more
then
a
few
vttering
such
voices
as
these
;
There
is
such
difference
of
opinions
among
teachers
,
that
I
know
not
what
to
hold
,
or
whom
to
beleeue
:
but
is
not
this
openly
to
proclaime
the
want
of
faith
?
which
is
not
only
assuredly
perswaded
of
,
but
certainely
knoweth
the
truth
of
that
it
apprehendeth
?
liueth
by
his
faith
;
but
this
is
to
withdraw
himselfe
to
perdition
.
Let
not
therefore
such
wauering
minded
men
looke
for
portion
in
Christ
,
whose
followers
and
disciples
can
professe
vnto
him
,
Master
,
thou
hast
the
words
of
eternall
life
,
and
whether
shall
we
goe
?
And
though
all
men
forsake
thee
,
yet
we
will
die
with
thee
before
we
denie
thee
.
Angel
from
heauen
should
come
and
bring
another
doctrine
(
so
setled
and
stablished
our
mindes
ought
to
be
in
the
present
truth
)
we
should
hold
him
accursed
.
But
lamentable
it
is
,
that
Angels
from
heauen
need
not
come
to
preuaile
against
the
truth
:
for
let
but
a
blinded
Papist
come
from
Rome
,
&
broach
his
vessell
,
and
in
effect
affirme
that
all
the
Apostles
were
deceiued
in
their
doctrine
;
a
number
of
Protestants
may
soone
be
turned
to
another
Gospel
:
the
experience
whereof
,
hath
brought
swarmes
of
Iesuits
and
Seminaries
among
vs
,
to
the
poysning
not
of
a
few
.
3.
If
the
elect
are
brought
to
the
faith
,
by
the
acknowledging
of
the
truth
;
then
after
long
teaching
,
and
much
meanes
to
be
still
blinde
,
and
not
to
see
the
things
of
our
peace
,
is
a
most
heauie
iudgement
of
God
:
for
here
is
a
forfeit
of
faith
and
saluation
.
Here
indeede
is
the
voice
of
Christ
,
but
here
are
not
sheepe
of
Christ
that
heare
it
:
Gospel
shining
,
but
here
are
none
but
Infidels
,
the
eyes
of
whose
minds
the
God
of
this
world
hath
blinded
,
teach
all
things
,
haue
receiued
him
:
here
is
spirituall
meate
▪
but
here
are
not
spirituall
men
to
feed
vpon
it
:
for
if
any
thinke
himselfe
spirituall
,
let
him
acknowledge
the
things
deliuered
to
be
the
commandements
of
the
Lord
:
which
who
so
doth
not
,
he
is
stil
in
the
snare
of
the
deuil
,
farre
from
repentance
,
&
prisoner
to
doe
his
will
.
Whence
are
all
our
plagues
in
the
Church
,
&
in
the
land
,
but
for
want
of
not
acknowledging
the
truths
,
Thirdly
,
whosoeuer
in
truth
entertaine
the
Doctrine
of
the
Gospel
,
the
hearts
of
such
are
framed
vnto
godlines
.
conuerteth
the
soule
.
More
plainely
,
we
reade
of
a
twofold
law
,
but
in
substance
the
same
:
1.
the
law
of
God
:
2.
the
law
of
Christ
.
olde
doctrine
,
We
behold
as
in
a
mirror
,
the
glorie
of
the
Lord
with
open
face
:
2.
reformation
of
heart
and
life
:
and
are
changed
into
the
same
image
,
from
glorie
,
to
glorie
;
which
is
the
end
of
the
former
enlightning
,
vnto
which
the
law
could
not
lead
vs
:
which
letteth
vs
see
indeed
some
part
of
the
glorie
of
the
Lord
,
but
cannot
change
vs
(
as
this
)
into
that
we
see
.
And
as
the
propertie
of
this
truth
is
,
renew
men
by
the
knowledge
of
it
,
to
his
image
that
did
create
vs
;
so
whosoeuer
haue
learned
Christ
as
the
the
truth
is
in
Christ
,
he
hath
cast
off
the
old
man
,
and
is
renewed
in
the
spirit
of
the
minde
.
This
knowledge
leaueth
not
men
in
vaine
speculation
,
but
leadeth
forward
euery
Christian
towards
his
perfection
,
2.
Tim.
3.16
.
2.
Euery
hearer
of
the
truth
must
examine
whether
by
it
his
heart
be
thus
framed
vnto
godlines
,
hath
appeared
to
this
purpose
,
to
teach
men
to
denie
vngodlines
and
worldly
lusts
,
and
to
liue
soberly
,
and
iustly
,
and
godly
in
this
present
world
:
so
is
it
not
then
learned
,
when
men
can
onely
discourse
of
the
death
of
Christ
,
killing
their
sinnes
,
so
as
henceforth
they
serue
not
sinne
.
2.
some
feeling
of
the
power
of
his
blessed
resurrection
,
seeke
the
things
that
are
aboue
:
a
bare
and
vnfeeling
speculation
,
If
the
truth
hath
set
you
free
,
ye
are
free
indeede
:
the
truth
is
,
that
the
Sonne
hath
not
freed
them
:
for
they
are
not
free
from
their
lusts
,
nor
are
kings
to
rule
ouer
them
,
but
vassals
vnder
them
still
.
The
spirit
of
God
in
the
ministerie
(
which
is
his
chariot
)
hath
not
freed
them
from
seruitude
of
sinne
and
death
:
spiririt
is
effectuall
,
there
is
libertie
.
A
dangerous
thing
is
it
,
that
men
so
chained
in
ignorance
,
and
manifold
lusts
,
should
ouerthrowe
themselues
by
ouerweening
conceits
:
feeding
for
faith
,
fansies
;
for
confidence
,
carnall
presumption
;
for
truth
,
error
,
bringing
them
into
a
fooles
paradise
for
the
present
;
but
the
end
will
be
the
sinking
and
sorrowe
of
their
soules
.
He
is
a
good
scholler
indeede
,
and
raised
into
the
highest
forme
of
this
schoole
of
God
;
(
not
who
can
talke
well
,
and
giue
religion
some
good
words
,
which
are
good
cheape
)
but
he
that
hath
so
farre
profited
in
sound
godlinesse
,
as
that
he
hath
attained
vnto
faith
,
the
feare
of
God
,
humilitie
,
endeauour
in
obedience
,
thankfulnes
,
vprightnesse
:
and
hath
proceeded
in
the
true
worship
of
God
according
to
his
word
,
in
hatred
of
false
worship
,
in
glorifying
the
name
of
God
,
sanctifying
his
Sabbaths
,
reuerencing
his
sanctuarie
,
louing
the
image
of
God
in
his
brethren
,
and
such
like
:
such
a
man
sheweth
that
the
truth
hath
sanctified
him
;
v.
2.
Vnder
the
hope
of
life
eternall
]
In
these
words
the
Apostle
commendeth
his
ministerie
,
partly
from
the
ende
of
it
,
in
that
it
leadeth
(
by
the
truth
preached
)
the
beleeuers
of
it
vnto
the
hope
of
eternall
life
:
as
also
partly
from
the
effect
of
it
in
them
,
which
is
the
full
furnishing
of
them
with
such
graces
,
as
lead
them
comfortably
to
their
happinesse
,
adding
vnto
the
faith
of
the
elect
,
such
an
hope
as
maketh
them
not
ashamed
.
And
they
affoard
two
instructions
:
1.
That
the
ende
of
the
ministerie
,
is
to
drawe
mens
mindes
vpward
,
from
earth
towards
heauen
.
2.
That
true
faith
neuer
goeth
alone
,
but
attended
with
other
excellent
vertues
,
and
namely
,
with
knowledge
,
hope
,
&c.
life
eternall
.
2.
All
other
professions
further
men
in
their
earthly
estates
:
some
employed
about
the
health
of
the
bodie
,
recompence
of
reward
:
as
also
in
stripping
themselues
of
profits
,
pleasures
,
advancements
,
friends
,
father
,
wife
,
children
,
libertie
,
yea
,
life
it selfe
.
Set
this
treasure
before
the
eyes
of
the
wise
merchant
,
he
will
sell
all
for
it
.
Tell
a
man
of
an
earthly
kingdome
,
and
let
him
throughly
digest
the
conceit
of
obtaining
it
;
it
will
be
such
a
commander
,
as
he
willingly
both
vndertaketh
,
and
deuoureth
any
trauell
for
it
;
euen
so
let
the
beleeuing
soule
once
conceiue
of
raigning
with
Christ
,
it
will
easily
suffer
any
hardship
with
him
.
leauing
all
to
follow
him
:
Christ
presently
telleth
them
of
twelue
seats
,
on
which
they
shall
sit
and
iudge
the
twelue
tribes
of
Israel
,
at
the
appearance
of
the
sonne
of
man
:
well
knowing
,
that
if
this
promise
were
once
well
digested
,
it
would
so
feede
vp
their
hearts
,
as
they
should
not
after
bethinke
themselues
as
ouershot
in
leauing
all
things
for
his
sake
.
Yea
further
,
this
course
will
be
a
sweet
constraint
,
prouoking
men
to
the
imitation
of
Christ
,
and
the
expressing
of
his
vertues
.
Whence
it
is
that
the
Apostle
praysing
God
for
the
faith
,
and
loue
of
the
Colossians
,
hopes
sake
(
that
is
,
the
glory
hoped
for
)
which
is
laid
vp
for
you
in
heauen
.
And
the
same
Apostle
exhorting
the
Philippians
not
to
minde
earthly
things
,
looked
for
a
Sauiour
,
who
would
change
their
vile
bodie
,
and
make
it
like
his
owne
glorious
bodie
.
Vse
.
1.
Ministers
must
take
heede
of
earthly
mindednes
,
Vse
.
2.
People
must
conceiue
,
that
now
in
the
ministerie
they
are
called
to
the
beginnings
of
the
heauenly
life
.
Doct.
2.
The
second
instruction
out
of
the
words
is
,
That
true
faith
neuer
goeth
alone
;
but
as
a
Queene
,
is
attended
with
many
other
graces
,
as
knowledge
,
loue
,
feare
of
God
;
among
which
hope
here
mentioned
,
not
only
adorneth
,
and
beautifieth
,
but
strengtheneth
and
fortifieth
the
beleeuer
,
and
as
an
helmet
of
saluation
,
faith
of
the
elect
,
but
he
mentioneth
as
an
inseparable
handmaid
,
the
hope
of
life
eternall
:
so
doth
the
Apostle
Iohn
,
We
are
now
the
sonnes
of
God
:
here
is
faith
,
making
vs
the
the
borne
of
God
:
and
we
know
that
when
he
shall
appeare
,
we
shall
be
like
him
:
there
is
hope
:
and
,
whosoeuer
hath
this
hope
purgeth
himselfe
,
as
he
is
pure
:
there
is
the
strengthening
of
the
beleeuer
in
obedience
.
Notable
for
this
purpose
is
that
place
in
Rom.
5.1
,
2.
&c.
where
the
whole
traine
of
graces
attending
and
following
faith
,
are
fully
and
excellently
described
.
Now
this
hope
is
a
gift
of
God
,
whereby
the
Saints
patiently
,
and
firmely
expect
good
things
to
come
alreadie
beleeued
,
especially
their
resurrection
,
and
life
eternall
,
prouoking
them
in
the
meane
time
to
all
dutie
.
In
which
description
,
diuerse
things
are
to
be
considered
.
First
,
the
originall
of
it
.
It
is
a
gift
of
God
,
and
obtained
by
prayer
,
as
faith
also
is
:
whence
the
Apostle
praieth
that
the
God
of
our
Lord
Iesus
Christ
,
what
the
hope
is
of
his
calling
.
Secondly
▪
the
subiects
in
whom
it
is
,
The
Saints
:
for
as
the
practise
of
beleeuers
before
Christ
to
waite
for
his
first
comming
in
humilitie
,
as
we
read
of
Simeon
,
Annah
,
Thirdly
,
the
obiect
of
this
hope
;
Things
to
come
,
and
namely
after
the
resurrection
,
life
eternall
.
In
which
regard
the
Apostle
calleth
it
an
hope
laid
vp
in
heauen
:
which
is
all
one
with
that
in
the
text
,
hope
of
life
eternall
;
vnto
which
it
lifteth
vp
the
heart
and
affections
.
Where
the
excellencie
of
the
grace
may
be
conceiued
,
from
the
excellencie
of
the
obiect
:
it
is
not
conuersant
about
momentanie
and
sleeting
matters
,
not
insisteth
in
things
below
;
Fourthly
,
it
is
added
in
the
description
,
that
this
grace
of
hope
doth
firmely
and
not
waueringly
expect
this
eminent
obiect
:
and
this
it
doth
,
both
because
it
is
grounded
not
(
as
the
Papists
teach
)
vpon
mans
merit
,
power
,
or
promises
,
but
vpon
the
most
firme
promise
of
God
,
(
more
stable
then
the
hills
)
of
which
mention
is
made
in
the
next
words
:
as
also
in
that
the
holy
Ghost
,
who
first
worketh
it
,
doth
also
nourish
it
,
yea
and
so
sealeth
it
vp
vnto
the
heart
,
as
it
can
neuer
make
ashamed
:
it
may
indeede
be
tossed
and
shaken
with
many
kinds
of
temptations
,
Fiftly
,
the
fruit
or
effect
of
it
,
is
in
the
last
words
expressed
,
namely
,
that
it
prouoketh
vnto
all
holy
duty
,
yea
and
continueth
the
beleeuer
in
it
.
Thus
Abraham
by
faith
obeyed
God
,
and
held
out
,
looking
for
the
recompence
of
reward
:
whence
it
is
,
that
as
true
faith
is
called
in
the
Scriptures
,
Vse
.
This
doctrine
teacheth
vs
what
a
rare
thing
this
grace
of
hope
is
among
men
,
and
that
the
thing
it selfe
is
not
so
common
in
the
world
as
the
opinion
of
it
.
Aske
any
man
how
he
meaneth
to
be
saued
,
the
answer
will
be
;
faith
is
not
of
all
,
no
more
is
hope
.
For
it
is
a
grace
peculiar
to
the
Saints
,
who
are
very
fewe
in
comparison
of
the
multitude
.
And
is
a
companion
of
faith
,
which
is
not
the
portion
of
the
most
.
It
casteth
anker
in
heauen
,
and
striueth
not
to
become
the
heire
of
the
earth
,
as
most
men
do
,
whose
whole
studies
are
to
plant
and
build
,
and
call
the
houses
after
their
owne
names
,
and
raise
their
families
,
and
make
themselues
great
in
the
earth
:
of
whom
we
heare
the
holy
Ghost
speaking
,
that
their
hope
is
onely
in
this
life
,
and
they
haue
no
hope
in
their
death
.
It
is
also
accompanied
with
many
graces
,
which
are
not
the
garlands
of
euery
head
,
not
the
beauties
of
any
,
but
the
spouses
of
Iesus
Christ
.
It
is
not
found
but
in
an
heart
humbled
with
the
touch
for
sinne
,
and
yet
possessed
with
true
peace
in
God
,
grounded
on
that
promise
which
is
made
to
the
poore
in
spirit
:
for
of
these
two
it
is
ingendred
.
It
procreateth
and
preserueth
heauenly
mindednes
,
lifting
vp
the
heart
to
wait
,
and
wish
for
their
masters
comming
,
so
as
that
day
neuer
commeth
vnawares
vpon
them
,
as
it
doth
on
those
who
are
yet
in
the
night
,
and
in
darkenesse
.
It
suffereth
not
a
man
to
walke
in
the
wayes
of
sinne
,
either
in
hope
of
mercie
,
or
presuming
of
repentance
;
but
he
that
hath
this
hope
purgeth
himselfe
,
and
auoydeth
the
corruptions
that
are
in
●he
world
,
through
lust
.
It
vpholdeth
the
heart
in
obedience
and
dutie
,
both
by
exciting
the
will
,
all
his
hope
perisheth
,
and
vanisheth
as
the
dewe
before
the
sunne
;
yet
this
hope
maketh
not
ashamed
;
but
comforteth
in
this
life
,
and
crowneth
in
the
life
to
come
.
Let
blindnesse
therefore
make
fooles
bold
,
whose
propertie
it
is
to
beleeue
euery
thing
,
Which
God
,
who
cannot
lie
,
hath
promised
before
the
world
began
.
]
The
pronoune
relatiue
(
which
)
some
,
from
whom
I
would
not
easily
depart
,
referre
rather
to
the
word
[
truth
]
then
[
eternall
life
]
because
of
that
in
the
3.
ver.
But
hath
made
his
word
manifest
:
and
thence
indeede
might
our
Apostle
iustly
haue
defended
his
doctrine
from
suspition
of
noueltie
,
beeing
the
same
which
was
looked
for
,
euen
in
the
first
ages
of
the
world
,
and
now
made
more
manifest
:
by
which
,
occasion
were
offered
to
ouerthrowe
sundrie
newe
broa●hed
nouelties
of
the
Popish
doctrine
,
not
sauouring
of
ancient
antiquitie
.
But
I
rather
encline
to
that
other
construction
;
referring
the
relatiue
vnto
life
eternall
,
immediately
going
before
:
which
as
we
haue
heard
it
to
be
expected
by
hope
;
so
is
it
here
said
to
be
promised
by
God
:
for
in
the
promise
hope
hath
his
stedfastnesse
.
And
this
promise
is
described
,
1.
from
the
stabilitie
of
it
,
in
that
the
author
of
it
is
God
who
cannot
lie
.
2.
from
the
antiquitie
of
it
,
gathered
from
the
circumstance
of
time
,
before
the
world
began
:
both
which
considerations
most
effectually
commend
this
promise
of
God
,
and
also
confirme
this
our
hope
which
leaneth
vpon
it
.
Quest.
What
kind
of
promise
is
this
he●●
mentioned
▪
Ans.
The
word
signifieth
such
a
promise
,
as
is
meerely
free
,
and
most
absolute
,
as
the
learned
haue
obserued
:
liue
by
the
lawe
:
but
euangelicall
promises
(
whereof
this
is
the
principall
)
are
no
such
compacts
or
bargaines
,
but
free
without
all
antecedent
inducement
,
and
all
condition
of
doing
any
thing
on
our
parts
.
As
for
the
condition
of
faith
,
which
some
may
here
alleadge
:
the
answer
is
,
we
receiue
nothing
for
our
faith
,
nor
the
worthines
or
worke
of
it
,
but
by
it
as
a
hand
or
meanes
we
receiue
the
free
promise
of
eternall
life
.
Quest.
But
how
could
God
promise
before
the
world
began
,
that
is
,
from
euerlasting
,
before
the
world
was
.
Eph.
1.4
.
we
were
choosen
before
the
foundation
of
the
world
,
that
is
,
God
decreed
then
to
choose
vs
.
Neither
will
this
speach
seeme
strange
to
him
that
considereth
,
1.
that
with
God
all
times
are
present
,
none
former
,
or
latter
to
him
.
2.
that
hereby
the
Scriptures
would
note
the
certaintie
and
assurance
of
such
a
maine
promise
,
of
such
vse
and
expectation
.
Out
of
which
words
we
note
three
lessons
.
-
1.
That
life
eternall
is
ours
by
free
promise
.
-
2.
That
God
cannot
lie
,
and
therefore
the
promise
is
infallible
.
-
3.
The
admirable
care
and
loue
of
God
to
man
,
tendring
his
eternall
good
before
he
,
or
the
world
was
.
Doctr.
1.
That
eternall
life
is
by
promise
,
appeareth
by
that
vsuall
metonimie
in
the
Scriptures
,
seede
of
promise
,
euen
all
faithfull
men
and
women
,
who
are
raised
out
of
faithfull
promises
,
faithfully
apprehended
,
called
elsewhere
not
sonnes
onely
,
heires
of
promise
,
that
is
,
not
onely
such
,
as
to
whom
the
promises
belong
,
but
such
as
claime
their
inheritance
onely
by
adoption
and
promise
,
and
not
otherwise
.
In
like
manner
,
the
earthly
Canaan
was
called
the
land
of
promise
,
stablishing
his
couenant
with
them
:
spirit
of
promise
,
not
onely
in
that
he
was
promised
to
beleeuers
,
as
Ioel.
2.
I
will
powre
out
my
spirit
:
but
also
because
he
sealeth
vp
vnto
their
hearts
,
the
certentie
of
this
maine
promise
touching
their
saluation
.
Obiect
.
But
life
eternall
is
called
a
debt
.
Ans.
It
is
so
of
his
promise
,
not
of
our
desert
.
Herodias
craued
Iohn
Baptists
head
as
her
due
,
Vse
.
Euangelicall
promises
are
made
to
the
worker
,
not
to
the
worke
:
nor
for
his
worke
,
but
for
Christs
merit
in
which
both
his
person
and
worke
are
accepted
.
Hope
cannot
leane
vpon
mer●t
;
but
the
promise
.
and
to
flie
for
releefe
vnto
the
iustice
of
God
.
Whereas
the
whole
new
Testament
draweth
vs
from
that
legal
righteousnesse
,
and
suffereth
vs
not
to
behold
our
best
workes
,
but
God
the
promiser
,
and
Christ
the
mediator
,
and
our
birth
which
brings
our
inheritance
,
and
our selues
in
the
gifts
of
righteousnesse
and
remission
of
sinnes
,
onely
receiuers
:
and
in
the
matter
of
our
iustification
before
God
,
meere
patients
,
and
no
agents
at
all
.
Vse
.
2.
The
strength
of
our
hope
standeth
not
vpon
merits
,
but
vpon
this
same
promise
;
which
confuteth
another
Popish
error
,
that
to
hope
without
merit
is
presumption
:
but
Abraham
had
another
prop
for
his
hope
,
it
was
not
merit
that
made
him
hope
aboue
hope
,
but
because
he
knew
who
had
spoken
,
Obiect
.
1.
Ioh.
3.19
.
If
we
loue
indeed
and
in
truth
,
we
know
that
we
are
of
the
truth
:
And
therefore
hope
of
saluation
is
to
be
fetched
from
the
workes
of
loue
.
Ans.
The
scope
of
the
Apostle
is
to
teach
,
that
true
faith
cannot
stand
without
a
good
conscience
:
not
that
the
perswasion
of
it
either
onely
thence
ariseth
,
or
thereupon
only
dependeth
,
or
cannot
be
without
works
:
but
that
then
we
haue
more
full
perswasion
of
our
coniunction
with
God
,
and
soundnes
in
faith
,
when
together
with
the
inward
testimonie
of
the
spirit
,
the
same
spirit
effectually
produceth
such
fruits
as
outwardly
freeth
our
profession
from
falsehood
and
fayning
,
which
is
the
thing
there
condemned
by
the
Apostle
.
More
plainely
we
may
consider
a
twofold
assurance
,
on
which
our
hope
may
be
confirmed
.
The
former
is
the
assurance
of
faith
,
flowing
from
our
iustification
:
the
latter
is
the
assurance
of
sanctification
.
The
former
is
when
the
spirit
witnesseth
to
our
spirits
that
we
are
adopted
,
which
may
be
in
weake
Chrstians
,
young
conuerts
scarcely
yet
experienced
in
their
owne
change
,
yea
such
as
can
obiect
such
things
against
their
faith
as
themselues
cannot
easily
answer
,
yet
euen
in
this
is
there
an
assurance
of
faith
,
which
can
onely
leane
vpon
the
promise
and
the
truth
of
it
:
and
this
I
take
to
be
more
especially
meant
in
this
text
of
our
Apostle
.
The
latter
ariseth
from
the
experience
of
our
owne
sanctification
:
the
vse
also
of
which
is
not
to
make
vs
so
,
but
to
trie
our
soundnes
in
the
former
;
yea
to
seale
it
to
our selues
,
and
cleare
it
vnto
others
:
this
is
that
the
Apostle
Iohn
speaketh
of
in
the
place
alleadged
.
Yet
notwithstanding
that
we
may
meete
with
an
error
on
the
other
hand
in
the
practise
of
Protestants
,
we
affirme
with
our
Apostle
,
that
true
hope
relying
vpon
the
promise
goeth
with
faith
,
knowledge
,
godlines
,
and
groweth
vp
in
these
,
and
therefore
those
the
tenure
of
whose
conclusions
runneth
thus
,
Because
grace
hath
abounded
,
we
may
doe
as
we
list
;
because
Christ
hath
blood
inough
,
God
hath
mercie
inough
:
we
haue
promises
inough
,
we
may
be
the
boulder
in
our
sinnes
:
these
I
say
turne
Gods
grace
into
wantonnes
to
their
owne
destruction
:
thus
indeed
to
leane
or
bolster
a
mans
selfe
on
the
promises
,
is
an
high
presumption
.
The
reasonings
of
the
spirit
in
the
Scriptures
are
of
another
kinde
:
Doth
grace
abound
?
denie
vngodlines
&
worldly
lusts
:
hath
God
mercie
?
mercie
is
with
him
that
he
may
be
feared
:
hath
Christ
blood
?
purge
me
from
all
my
sinnes
,
both
the
guilt
,
and
the
dominion
:
precious
promises
are
giuen
me
,
that
beeing
partaker
of
the
godly
nature
,
I
should
flie
the
corruptions
that
are
in
the
world
through
lust
:
and
seeing
then
I
haue
such
promises
,
it
is
meete
I
should
clense
my selfe
from
all
filthines
of
flesh
,
and
spirit
,
and
grow
vp
to
full
holines
in
the
feare
of
God
.
Vse
.
3.
We
must
often
haue
recourse
to
the
promises
,
Doct.
2.
The
next
instruction
out
of
the
former
words
is
,
God
cannot
lie
:
which
sheweth
the
promise
to
be
stable
,
and
infallible
.
That
God
cannot
lie
,
appeareth
both
by
testimonie
of
Scripture
,
and
reason
.
Balaam
himselfe
vttering
his
parable
could
say
,
God
is
not
as
a
man
,
that
he
should
lie
:
&
the
Apostle
,
Heb.
6.18
.
saith
,
that
it
is
impossible
that
God
should
lie
.
And
the
reason
is
,
because
to
lie
is
against
the
nature
of
God
,
so
as
he
shall
as
soone
cease
to
be
God
,
as
once
to
doe
it
:
truth
is
of
his
nature
,
yea
he
is
truth
it selfe
:
truth
in
all
his
promises
,
which
are
yea
and
amen
:
truth
in
all
his
threates
,
for
shall
he
say
it
,
and
not
doe
it
?
wicked
Nebuchadnezar
hauing
good
experience
of
both
,
in
beeing
cast
among
the
beasts
,
and
after
raised
vp
againe
aboue
men
,
could
confesse
,
his
words
be
all
truth
:
yea
,
in
this
nature
of
his
,
he
is
vnchangeable
,
he
cannot
denie
himselfe
,
there
beeing
in
him
no
shadow
of
change
.
Now
to
ascribe
a
lie
vnto
God
,
were
to
impute
not
onely
change
,
but
contrarietie
to
that
most
simple
nature
of
his
:
for
what
is
a
lie
,
but
to
vtter
something
contrarie
to
the
knowne
truth
,
and
that
with
an
euill
intention
:
which
wickednesse
seeing
it
implyeth
a
contrarietie
betweene
his
will
,
and
his
word
:
seeing
he
hath
condemned
it
in
his
law
,
as
not
induring
it
in
his
creature
:
seeing
this
of
all
other
is
such
an
odious
iniquitie
,
as
that
the
phrase
of
the
holy
Ghost
,
includeth
vnder
this
title
all
manner
of
vnrighteousnes
;
&
opposeth
it
vnto
all
holines
,
Zeph.
3.13
.
how
can
it
be
ascribed
vnto
the
high
maiestie
of
God
?
vnles
we
will
blasphemously
say
that
he
hath
enacted
laws
against
something
which
standeth
with
his
nature
and
will
;
or
at
least
that
he
hath
changed
his
wil
,
to
loue
that
which
once
he
hated
.
Quest.
But
why
may
not
God
change
his
will
,
which
euen
a
creature
may
doe
without
sinne
?
or
if
he
cannot
,
how
can
he
doe
all
things
,
and
remaine
omnipotent
?
2.
The
omnipotence
of
God
is
to
be
referred
to
the
things
which
he
willeth
,
and
can
will
:
for
his
power
cannot
thwarte
his
will
,
nor
his
arme
disapoint
his
mouth
:
Obiect
.
But
God
hath
spoken
many
things
in
the
Scriptures
,
some
of
which
implie
change
in
him
,
and
some
seeme
altogether
vntrue
;
the
former
appeares
in
such
places
,
as
where
he
is
said
to
repent
him
that
he
made
man
,
that
he
made
Saul
King
,
that
he
changed
his
minde
from
the
euill
which
he
threatned
to
doe
to
his
people
.
Ans.
All
such
speaches
as
these
,
are
to
be
vnderstood
not
properly
,
but
figuratiuely
,
improperly
,
and
according
to
mans
apprehension
:
In
like
manner
the
Lord
promiseth
many
things
to
his
children
,
which
he
seemeth
after
vtterly
vnmindfull
of
;
he
threatneth
things
which
neuer
come
to
passe
:
as
Hezekiah
with
death
,
but
presently
retreates
it
:
the
Ninevites
with
destruction
after
fortie
dayes
,
but
destroied
them
not
:
yea
he
seemeth
to
faine
,
by
vttering
things
cleane
contrarie
to
his
minde
;
as
when
he
biddeth
Moses
let
him
alone
that
he
might
destroie
the
Israelites
,
whereas
he
neuer
meant
to
destroie
them
.
To
which
in
generall
I
answer
,
1.
That
all
promises
are
made
with
condition
of
faith
,
and
repentance
,
as
also
with
the
exception
of
the
crosse
.
2.
That
all
threats
are
made
with
exception
of
conuersion
,
and
repentance
,
in
neither
of
which
the
condition
is
expressed
often
,
but
euer
included
:
and
beeing
added
to
that
threatning
against
the
Nineuites
,
and
against
Abimelech
,
Let
mee
alone
:
for
had
Moses
taken
it
for
a
simple
interdiction
,
Obiect
.
But
in
the
Scriptures
we
meete
with
many
parables
,
and
hyperbolicall
speaches
,
which
neuer
were
,
nor
can
be
true
:
as
the
conference
among
the
trees
;
containe
the
bookes
of
Christs
words
and
workes
:
which
we
see
not
how
they
can
stand
with
the
truth
of
God
.
Ans.
In
the
Scriptures
are
some
speaches
diuerse
,
and
some
contrarie
to
the
truth
,
and
yet
neither
lies
,
nor
sinne
.
Thus
hauing
prooued
and
cleared
the
doctrine
,
we
descend
to
the
vses
of
it
.
receiueth
his
testimonie
,
hath
sealed
that
God
is
true
:
then
which
no
greater
glorie
can
be
giuen
vnto
him
.
Whereas
not
to
beleeue
him
on
his
word
,
is
as
high
a
dishonour
as
any
man
can
cast
vpon
him
:
for
it
is
to
giue
God
the
lie
:
hee
that
beleeueth
not
,
hath
made
him
a
liar
:
which
in
manners
and
ciuilitie
we
could
not
offer
to
our
equall
,
and
which
euen
a
meane
man
would
skorne
to
put
vp
at
our
hands
.
Hath
God
made
thee
any
promise
that
he
will
be
with
thee
in
sixe
troubles
,
and
in
seauen
?
hath
he
promised
that
he
will
dispose
of
all
things
to
the
best
to
thee
that
louest
him
?
good
thing
shall
be
wanting
to
thee
that
fearest
him
?
vpon
these
promises
;
and
giue
God
the
honour
of
truth
by
beleeuing
him
.
Thou
wouldest
trust
a
man
,
whom
thou
thinkest
will
not
lie
,
though
thou
knowest
he
can
lie
,
and
deceiue
thee
:
much
more
maiest
and
oughtest
thou
the
high
God
,
who
is
as
farre
from
the
power
as
the
will
;
and
as
farre
from
both
,
as
from
ceasing
to
be
God
.
Yea
,
but
I
see
no
meanes
,
no
hope
,
but
all
things
are
rather
cleane
contrarie
to
the
promise
:
and
the
common
order
of
things
carried
against
it
.
Be
it
so
:
yet
must
thou
depend
vpon
the
naked
promise
,
which
is
true
and
not
lying
,
as
Iohn
speaketh
of
the
annointing
.
Thus
haue
the
seruants
of
God
done
before
vs
:
Hezekiah
knew
not
what
to
doe
;
but
his
eies
were
to
the
Lord
:
Abraham
hoped
aboue
hope
:
yea
then
when
all
meanes
failed
,
and
the
order
of
nature
was
set
against
him
,
did
be
not
doubt
of
the
truth
of
the
promise
,
but
gaue
glorie
vnto
God
:
the
victorious
conquest
of
whose
faith
,
is
often
in
the
Scriptures
recommended
vnto
our
imitation
.
And
this
lesson
must
be
laid
vp
in
our
harts
,
especially
against
the
times
of
our
deepest
distresses
and
afflictions
by
persecution
,
or
otherwise
;
wherin
if
they
be
either
more
smart
,
or
more
durable
,
we
shall
not
want
Rabsakes
,
who
will
not
sticke
to
reuile
the
God
of
heauen
.
For
either
Satan
by
his
suggestion
,
or
his
instruments
;
or
which
is
more
to
be
feared
,
Where
is
the
God
,
in
whom
ye
trusted
:
let
not
thy
God
deceiue
thee
any
longer
:
and
with
Iehoram
,
Is
not
this
euill
from
the
Lord
,
shall
I
waite
on
him
any
longer
?
to
all
which
,
let
vs
be
bold
to
answer
with
the
Apostle
,
I
know
whom
I
haue
beleeued
:
euen
him
whose
bare
word
is
aboue
all
bonds
,
who
neuer
promised
more
then
he
was
able
to
performe
;
and
neuer
performed
lesse
then
he
promised
:
faithfull
is
he
that
hath
promised
,
and
no
vnfaithfulnes
of
man
can
make
him
vnfaithfull
.
The
like
truth
and
steadfastnesse
carie
all
his
denunciations
and
threats
:
for
neither
when
his
messengers
threaten
wrath
against
the
impenitent
,
shall
that
be
found
a
lying
word
,
but
the
sentence
of
the
Iudge
,
which
cannot
faile
of
execution
.
True
it
is
,
that
the
Lyon
hath
often
roared
,
but
the
beasts
of
the
feild
haue
not
trembled
.
The
Lord
hath
vttered
his
terrible
voice
against
the
vnrighteousnesse
of
men
,
but
his
threatnings
haue
met
with
mockers
,
who
say
euery
vision
is
deferred
,
where
is
the
promise
of
his
comming
?
with
swarmes
of
Atheists
,
who
say
there
is
no
God
,
but
denie
heauen
,
hell
,
and
immortalitie
of
the
soule
:
in
the
meane
time
making
leagues
,
and
couenants
with
hell
and
death
:
with
beastly
Epicures
,
who
liue
vnmooueably
from
their
carnall
delights
,
and
sensuall
pleasures
:
with
heauie
and
dead
hearted
professours
,
with
whome
they
haue
beene
but
as
a
blast
:
all
which
sorts
of
men
promise
to
themselues
life
,
although
the
Lord
hath
said
of
them
,
they
shall
die
:
and
is
not
this
to
charge
God
expressely
with
a
lie
,
and
as
much
as
to
say
that
he
is
not
God
?
But
these
shall
know
,
that
the
words
the
Lord
hath
spoken
,
shall
be
done
▪
Ezek.
12.28
.
And
as
the
Lord
letteth
his
children
see
for
the
present
that
it
is
not
in
vaine
to
worship
him
;
so
he
letteth
his
enemies
often
feele
euen
before
their
death
,
that
all
his
words
fall
not
to
the
ground
:
when
he
meeteth
them
at
euery
corner
with
sundrie
plagues
,
and
iudgements
in
their
soules
,
bodies
,
estate
,
name
or
freinds
:
all
which
are
the
accomplishment
of
his
word
,
which
shall
not
passe
away
,
when
heauen
and
earth
shall
be
dissolued
.
Vse
.
2.
Seeing
God
cannot
lie
,
true
sayings
,
worthie
of
all
men
to
be
receiued
,
that
he
may
be
able
to
say
in
his
owne
heart
,
that
which
Paul
spake
of
himselfe
,
I
speake
the
truth
in
Christ
,
I
lie
not
:
and
iustifie
that
of
his
doctrine
,
the
things
which
now
I
write
vnto
you
,
behold
I
witnes
before
God
that
I
lie
not
.
Now
then
is
a
minister
a
liar
,
when
he
either
speaketh
false
things
,
as
euery
where
the
false
Prophets
are
charged
;
true
things
falsely
,
misapplying
that
truth
,
which
they
could
not
but
vtter
:
for
this
was
euer
the
note
of
a
false
Prophet
,
to
make
their
hearts
sad
,
who
should
haue
beene
cheared
,
and
to
speak
peace
to
them
,
against
whom
the
Lord
had
proclaimed
open
warre
:
so
falsifying
the
word
of
the
great
God
,
which
iniurie
no
earthly
King
would
suffer
vnreuenged
.
If
a
king
should
signe
and
send
out
his
letters
of
death
and
execution
against
some
archtraytor
;
and
the
officer
betrusted
with
them
should
serue
them
vpon
some
faithfull
counseller
,
who
is
neare
and
deare
to
his
Prince
;
so
as
the
innocent
and
well-deseruing
shal
be
put
to
death
;
and
the
traytor
suffered
to
liue
in
honour
:
should
not
the
life
of
this
man
so
betrusted
,
goe
for
the
life
of
the
other
?
In
like
sort
doth
be
,
who
in
Gods
place
whetteth
his
tongue
against
the
righteous
of
the
land
,
and
disgraceth
the
most
forward
in
the
wayes
of
God
:
let
him
discourse
against
them
in
Scripture
phrase
,
and
speak
things
in
themselues
neuer
so
true
;
yet
is
he
a
lowde
liar
in
the
false
applying
of
them
,
and
wresting
them
against
them
,
vpon
whom
the
eyes
of
the
Lord
are
for
good
:
and
with
liars
shall
be
kept
without
the
gates
of
the
●oly
citie
:
and
that
most
iustly
,
in
that
he
hath
not
lied
of
men
,
but
of
God
himselfe
:
whom
(
so
farre
as
his
malice
could
extend
)
he
hath
endeauoured
to
drawe
into
his
sinne
,
in
making
him
a
liar
also
like
vnto
himselfe
.
cast
off
lying
,
and
speake
euery
man
truth
vnto
his
neighbour
,
and
that
because
it
is
a
peece
and
sparkle
of
Gods
image
,
and
a
part
of
the
newe
man
which
is
to
be
put
on
.
Which
reason
the
Apostle
vrgeth
sundrie
times
in
the
epistles
.
the
truth
.
As
on
the
contrarie
,
no
man
can
more
liuely
resemble
the
deuil
then
by
lying
,
for
he
is
a
lyar
from
the
beginning
,
and
the
father
of
lies
.
True
it
is
,
there
be
many
defences
made
for
sundrie
sorts
of
lies
,
which
we
shall
haue
better
occasion
to
scan
in
the
processe
of
this
Epistle
:
whose
spirit
is
no
guile
;
and
those
onely
shall
rest
in
the
holy
mountaine
that
speake
the
truth
from
their
hearts
:
and
they
alone
shall
stand
with
the
lambe
on
mount
Sion
,
guile
found
in
their
monthes
.
Doctr.
3.
The
last
generall
obseruation
out
of
the
former
words
teacheth
,
before
the
world
began
.
If
we
looke
at
Gods
predestination
and
election
,
the
names
are
written
in
the
book
of
life
from
euerlasting
:
Iacob
was
loued
,
not
onely
before
he
had
done
good
,
but
before
he
was
to
doe
it
.
If
to
the
ende
,
which
is
the
kingdome
,
that
is
prepared
from
the
foundations
of
the
world
.
If
to
the
meanes
,
beginning
of
the
world
:
both
1.
in
regard
of
Gods
counsell
;
and
2.
of
the
promise
to
Adam
:
and
3.
of
the
efficacie
of
his
death
,
the
sauing
power
of
which
was
the
same
to
all
beleeuers
,
yesterday
,
to
day
,
and
for
euer
:
saw
his
day
.
If
to
the
Gospel
,
which
is
a
peculiar
doctrine
concerning
Christ
,
it
is
called
an
eternall
Gospel
:
not
that
it
was
eternally
preached
,
for
it
was
a
mysterie
kept
secret
,
since
the
world
began
,
before
the
world
began
:
that
is
,
in
his
counsell
and
decree
.
Vse
.
1.
Hence
we
see
,
that
the
Popish
doctrine
of
iustification
by
workes
,
was
preuented
euen
before
the
world
began
.
For
,
good
pleasure
of
his
will
?
If
it
be
here
alleadged
,
that
he
might
be
faithfull
.
And
,
we
are
elected
before
the
foundation
of
the
world
,
that
we
should
be
holy
,
and
without
blame
.
If
yet
it
be
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Beza
well
obserueth
,
that
is
,
finding
no
cause
,
neither
present
,
nor
to
come
out
of
himselfe
,
of
this
his
most
iust
counsell
and
decree
.
Besides
,
saluation
beeing
but
one
,
and
one
way
vnto
it
,
and
Gods
decree
but
one
,
how
should
by
the
former
doctrine
any
infants
be
saued
?
in
whom
the
Lord
could
not
foresee
either
faith
or
workes
:
So
that
as
the
former
doctrine
called
vpon
vs
,
to
giue
God
the
honour
of
his
truth
:
so
doth
this
,
to
giue
him
the
glorie
of
mercie
:
in
that
it
is
his
good
pleasure
,
euen
before
all
times
,
to
giue
his
a
kingdome
freely
:
to
which
purpose
he
giueth
faith
freely
,
works
of
faith
freely
,
the
end
of
faith
,
which
is
the
perseuerance
of
it
vnto
saluation
freely
;
and
in
a
word
,
as
the
decree
before
all
times
,
so
grace
and
glorie
in
due
time
most
freely
.
while
we
were
yet
sinners
and
enemies
,
he
set
his
loue
vpon
vs
,
much
more
now
beeing
iustified
and
friends
,
will
he
saue
vs
from
wrath
.
Thou
maist
be
sometimes
frowned
vpon
,
yea
buffeted
,
and
vnder
the
roddes
of
God
to
the
breaking
of
thy
heart
:
but
yet
all
these
proceeding
from
this
loue
,
are
farre
from
breaking
it
off
to
thee
,
who
hast
euer
tasted
how
good
the
Lord
hath
beene
to
thy
soule
.
Well
maist
thou
cheare
vp
thy
heart
and
say
,
why
art
thou
cast
downe
my
soule
?
what
is
it
that
can
separate
thee
from
this
loue
?
which
hath
two
excellent
properties
,
namely
,
to
bee
free
without
desert
,
and
constant
without
end
?
nay
trust
in
God
rather
;
yea
,
repaire
with
the
boldnes
of
a
child
to
thy
father
,
that
loueth
thee
neuer
the
lesse
,
because
he
correcteth
thee
:
and
strengthen
thy
prayers
herein
,
that
his
loue
will
not
suffer
thee
to
want
things
meete
for
thee
.
Vse
.
3.
What
an
hainous
sinne
were
it
to
requite
such
a
free
loue
with
hatred
,
Vse
.
4.
Let
vs
expresse
this
vertue
of
God
,
towards
our
brethren
,
not
so
much
waighing
their
deserts
,
no
mote
then
God
doth
ours
;
but
be
readie
to
repay
good
for
euill
,
loue
for
hatred
,
blessing
for
cursing
:
v.
3.
But
hath
made
his
word
manifest
in
due
time
by
preaching
]
Hauing
seene
how
the
maine
promise
of
life
eternall
hath
beene
made
by
the
God
of
truth
:
we
are
now
to
consider
this
truth
of
God
further
in
the
accomplishing
of
that
in
due
time
,
which
he
promised
before
all
times
.
And
then
was
that
promise
accomplished
,
when
the
word
was
made
manifest
:
which
manifestation
is
amplified
,
1.
by
the
circumstance
of
time
,
in
due
time
:
2.
by
the
meanes
of
this
manifestation
,
&
that
is
by
preaching
.
For
the
meaning
of
the
words
,
we
must
necessarily
open
3.
points
.
First
,
what
is
meant
by
the
word
.
2.
what
by
the
manifesting
of
it
.
3.
what
is
this
due
time
here
mentioned
by
our
Apostle
:
which
beeing
explaned
,
we
shall
more
profitably
descend
to
the
seuerall
doctrines
.
1.
By
the
word
,
is
meant
either
Christ
himselfe
,
but
the
sonne
,
and
he
to
whom
the
sonne
reuealeth
him
:
so
as
the
father
by
this
word
his
sonne
maketh
himselfe
and
his
will
knowne
to
men
,
as
one
man
reuealeth
his
minde
to
another
by
his
words
.
This
word
is
the
matter
of
the
Gospel
.
Or
else
by
the
word
is
rather
meant
,
the
doctrine
of
the
Gospel
,
2.
By
the
manifestation
of
this
word
,
is
meant
,
such
a
cleare
reuelation
of
it
,
Gospel
of
glorie
,
and
a
ministerie
of
righteousnesse
,
which
exceedeth
in
glorie
.
due
time
,
signifieth
,
the
proper
time
of
this
manifestation
,
that
is
,
that
verie
time
which
the
Lord
in
his
counsell
appointed
for
this
purpose
,
called
elswhere
,
fulnesse
of
time
:
that
is
,
such
a
full
time
,
as
whereof
all
the
parts
and
periods
are
expired
.
More
plainely
,
this
fulnes
of
time
is
,
when
after
the
scepter
is
departed
from
Iudah
;
and
after
Daniels
seauentie
weekes
,
the
Messiah
is
borne
,
is
put
to
death
,
and
raised
vnto
glorie
:
then
must
he
be
preached
to
all
the
world
.
In
fulnes
of
time
he
was
borne
.
Gal.
4.4
.
when
fulnesse
of
time
was
come
,
God
sent
forth
his
sonne
made
of
a
woman
.
In
fulnesse
of
time
he
died
,
1.
Tim.
2.6
.
he
gaue
himselfe
a
ransome
in
due
time
:
and
,
in
this
fulnesse
of
time
he
openeth
the
mysterie
of
his
will
,
to
gather
into
one
all
things
,
Eph.
1.9.10
.
Quest.
But
why
doth
the
Apostle
so
carefully
adde
this
circumstance
not
here
onely
,
but
also
in
so
many
other
places
of
Scripture
?
Ans.
To
stay
the
curious
minds
of
men
,
who
would
be
inquiring
into
the
cause
why
God
did
no
sooner
manifest
this
word
in
the
world
,
but
suffer
4000
yeares
to
passe
in
such
obscuritie
.
Why
did
not
he
reueale
things
before
?
why
did
he
then
?
the
reason
is
,
no
time
was
Gods
time
but
that
,
who
hath
put
all
times
and
seasons
in
his
owne
power
,
who
is
most
wise
to
dispose
to
all
things
their
fittest
seasons
.
Againe
no
time
but
that
,
was
their
due
time
;
their
fulnesse
of
time
was
not
till
then
;
their
proper
time
compleate
in
all
the
Articles
,
and
periods
of
it
was
not
till
then
.
Whereof
the
Scripture
affordeth
vs
some
grounds
:
as
1.
betweene
the
time
of
promise
and
performance
must
intercede
a
time
of
expectation
for
sundrie
causes
,
that
both
the
wisedome
and
truth
of
God
,
and
the
faith
&
patience
of
his
people
might
shine
gloriously
.
2.
There
must
be
a
time
,
wherein
the
Gentiles
must
be
suffered
to
walke
in
their
owne
waies
,
before
the
time
of
calling
an
holy
seed
from
among
them
,
Act.
17.30
.
3.
There
must
be
a
time
of
bondage
and
seruitude
of
the
Church
vnder
the
elements
of
the
world
,
and
rudiments
of
the
law
▪
before
this
libertie
and
freedome
was
to
be
procured
,
Gal.
4.4
.
4.
If
Christ
and
these
promises
had
beene
exhibited
and
accomplished
to
the
Father
,
the
end
of
the
world
had
been
before
we
had
beene
borne
:
but
because
God
would
not
haue
them
perfect
without
vs
,
the
promises
were
deferred
.
These
words
thus
explaned
,
afford
vs
these
3.
instructions
.
-
1.
That
the
doctrine
of
saluation
is
more
clearely
manifest
then
in
former
times
.
-
2.
That
the
Lord
effecteth
euery
thing
in
the
due
season
of
it
.
-
3.
That
the
euidence
of
the
doctrine
of
saluation
is
to
be
sought
and
found
in
the
preaching
of
the
word
.
Doct.
1.
That
saluation
is
more
clearely
reuealed
then
in
former
ages
,
appeareth
in
that
all
the
time
of
the
law
was
but
the
infancie
,
Tutors
and
gouernours
:
and
as
a
child
was
initiated
in
rudiments
,
and
elements
of
Christian
religion
,
and
endued
with
a
small
measure
of
knowledge
,
and
faith
,
because
the
time
was
not
come
wherein
the
mysteries
of
Christ
were
vnfolded
.
Yea
euen
Kings
and
Princes
who
had
the
greatest
meanes
of
knowledge
,
desired
to
see
the
things
which
we
see
,
and
could
not
,
and
to
heare
them
,
but
yet
could
not
,
as
Christ
himselfe
witnesseth
.
To
which
purpose
the
Apostle
Peter
saith
,
that
of
this
saluation
,
the
Prophets
haue
inquired
,
and
searched
▪
vnto
you
,
not
that
the
Prophets
themselues
had
no
comfort
of
that
grace
;
but
in
comparison
it
may
be
said
to
haue
come
vnto
vs
,
as
beeing
so
eeuidently
accomplished
vnto
vs
,
as
it
was
not
vnto
them
:
the
waters
from
vnder
the
threshold
of
the
Sanctuarie
reached
but
to
their
anckles
,
which
now
is
become
a
streame
which
cannot
be
passed
:
the
cloud
at
the
first
appearance
to
them
was
no
bigger
then
the
palme
of
a
mans
hand
,
which
now
couereth
the
whole
heauen
.
Thus
had
the
old
beleeuers
●he
like
precious
faith
with
vs
;
and
Abraham
saw
the
daie
of
Christ
,
but
a
farre
off
,
and
more
darkely
.
But
not
to
insist
in
the
proofe
,
Vse
.
1.
How
blessed
were
we
if
we
could
see
our
blessednes
to
whom
such
meanes
of
blessednes
are
offered
?
much
is
giuen
,
shall
much
be
required
:
and
according
to
the
encrease
of
meanes
,
the
Lord
looketh
for
encrease
of
1.
knowledge
,
2.
faith
,
3.
obedience
.
A
lesse
measure
of
knowledge
was
accepted
in
the
ancient
beleeuers
,
right
eye
of
our
Realme
,
must
looke
to
our selues
:
for
if
to
any
of
vs
,
the
word
of
God
be
a
clasped
booke
,
a
parable
,
or
if
the
Gospel
be
after
so
long
teaching
hid
,
it
is
so
to
them
that
perish
.
Marke
that
when
,
Who
haue
beleeued
our
report
,
and
to
whom
is
the
arme
of
God
reuealed
?
refusing
him
that
speaketh
from
heauen
?
appointed
time
:
that
is
,
whatsoeuer
is
in
the
world
done
,
or
suffered
,
or
enioyed
by
man
,
it
hath
his
time
wherin
it
is
beautiful
:
Nothing
is
so
great
,
nothing
is
so
little
,
whether
it
haue
a
natural
proceeding
,
or
whether
it
be
voluntarily
vndertaken
,
or
involuntarily
&
necessarily
sustained
;
but
it
hath
an
appointed
time
,
wherein
it
is
timely
and
seasonable
:
the
infinite
wisdome
and
eternall
prouidence
of
God
,
hath
fitted
and
set
the
due
season
wherein
it
shall
be
done
or
suffered
,
not
contenting
himselfe
to
create
,
gouerne
,
and
dispose
of
all
his
creatures
,
but
euen
all
the
circumstances
of
them
,
as
time
,
place
,
manner
:
euerie
vision
is
for
an
appointed
time
:
Vse
.
1.
This
doctrine
condemneth
that
heathenish
idol
of
Fortune
,
Gods
giuing
a
man
into
the
hand
of
another
:
Obiect
.
Time
and
chance
fall
to
all
things
,
Eccles.
9.11
.
Ans.
Salomon
speaketh
out
of
the
opinion
of
the
Epicures
,
and
in
their
language
:
who
because
they
saw
not
the
race
alwaies
to
the
swift
,
nor
the
battell
to
the
strong
,
nor
bread
to
the
wise
,
nor
riches
to
the
learned
;
thence
concluded
,
that
therefore
things
must
needs
be
wheeled
about
,
by
a
blinde
Fortune
,
rather
then
by
an
occulate
prouidence
:
whereas
indeed
things
in
the
world
are
thus
by
a
speciall
prouidence
disposed
of
,
sometimes
for
sinne
,
sometimes
for
triall
of
faith
and
repentance
in
the
godly
;
and
for
the
hardning
of
the
vngodly
.
Obiect
.
Luk.
10.31
.
By
chance
there
came
a
certaine
Priest
:
that
way
.
Answ.
1.
It
is
a
parable
,
and
beeing
vttered
in
the
common
receiued
tearmes
,
cannot
be
stretched
so
farre
beyond
the
scope
of
it
.
Standest
thou
in
feare
of
any
euill
,
or
hard
measure
from
Satan
or
men
?
moderate
also
hence
that
feare
,
seeing
there
is
an
houre
for
the
power
of
darkenesse
to
worke
in
:
and
till
that
houre
come
,
an
haire
shall
not
fall
from
thine
head
.
if
his
houre
be
not
yet
come
.
Let
Herod
seeke
to
kill
him
:
he
will
not
sticke
to
send
that
foxe
word
,
that
he
must
worke
so
many
dayes
in
despight
of
him
,
to
day
and
to
morrowe
,
that
is
,
now
for
the
present
,
and
afterwards
vntill
his
consummation
.
Againe
,
standest
thou
in
neede
of
any
present
good
,
whether
any
spirituall
mercie
or
temporall
fauour
?
lift
vp
thy
heart
and
hands
vnto
God
in
invocation
,
but
prescribe
no
time
,
leaue
that
to
him
,
who
alone
knoweth
the
proper
time
of
making
his
blessing
seasonable
and
wholesome
.
Thirty
yeares
after
the
promise
(
notwithstanding
many
prayers
in
the
meane
time
)
is
the
proper
time
,
when
Isaac
must
be
obtained
.
The
Cananitish
woman
was
not
heard
,
till
after
three
sore
repulses
.
Lazarus
must
not
be
raised
by
Christ
,
till
the
fourth
day
:
no
nor
Christ
himselfe
,
till
the
third
.
Thou
must
haue
a
time
to
sowe
thy
praiers
,
and
water
them
with
teares
of
repentance
;
and
then
in
due
season
thou
shalt
reape
▪
if
thou
faintest
not
.
2.
Hence
we
haue
a
ground
of
strength
in
temptation
.
Doe
we
see
the
daies
wherein
iniquitie
aboundeth
?
the
wicked
flourish
?
the
godly
perish
,
and
eaten
vp
of
the
wicked
as
bread
?
well
,
waite
a
while
:
conuenient
time
of
the
Lord
,
The
same
night
,
which
expired
the
400.
yeares
,
the
armies
of
the
Lord
were
deliuered
out
of
Egypt
,
and
Pharaoh
and
his
armies
drowned
.
The
same
night
that
dated
the
70.
yeares
,
appointed
for
the
Iewes
captiuitie
,
was
Baltazer
slaine
,
Dan.
5.30
.
compared
with
Ier.
25.12
.
The
time
is
set
how
long
the
rod
shall
be
in
wicked
hands
,
or
rather
how
long
the
Lord
will
hold
the
wicked
as
rods
of
his
wrath
in
his
owne
hands
:
but
it
shall
not
be
long
,
before
he
will
throwe
them
into
the
fire
.
Vse
.
to
know
the
times
and
seasons
which
the
Father
hath
put
in
his
owne
power
:
such
secret
things
belong
not
vnto
vs
:
as
to
inquire
of
the
time
and
day
of
iudgement
,
which
the
very
Angels
in
heauen
are
ignorant
of
.
But
things
reuealed
,
belong
to
vs
,
and
our
children
,
to
enquire
into
,
and
make
our
best
benefit
of
.
Let
vs
therefore
imitate
the
wisedome
of
God
in
performing
all
our
duties
in
that
proper
time
,
which
the
Lord
hath
made
their
due
seasons
:
especially
seeing
he
hath
so
clearly
manifested
to
vs
our
day
of
grace
,
&
time
of
our
visitation
:
it
is
our
dutie
to
betake
our selues
to
seasonable
conuersion
and
repentance
:
the
due
time
of
which
,
is
the
present
time
;
because
God
this
day
calleth
,
and
if
to
day
we
heare
his
voice
,
let
vs
not
harden
our
hearts
.
There
is
a
time
when
God
is
neere
,
and
may
be
sound
,
and
that
is
the
fit
time
to
seek
him
,
and
then
is
he
nearer
:
and
then
must
we
seeke
him
when
he
seeketh
vs
by
his
gratious
inuiting
of
vs
to
repentance
.
There
is
a
time
when
with
the
wise
virgins
,
we
may
enter
into
the
wedding
chamber
;
and
no
sooner
is
it
past
,
but
the
doore
is
shut
,
and
all
the
foolish
virgins
excluded
.
A
time
there
is
when
the
blessing
may
be
obtained
;
and
a
time
when
Esau
shal
not
get
the
blessing
,
although
he
seeke
it
with
tears
.
Now
is
the
fit
season
for
all
these
duties
.
Now
learne
to
know
God
in
Christ
or
neuer
:
now
become
a
beleeuer
,
or
eue●
an
Infidel
.
Enter
fellowship
with
God
now
,
or
neuer
partake
with
him
hereafter
.
Loue
the
communion
of
Saints
here
,
or
neuer
shalt
thou
enioy
it
hereafter
:
begin
to
liue
eternall
life
here
,
or
thou
shalt
neuer
see
life
hereafter
,
but
abide
in
death
.
Men
are
wise
inough
in
outward
things
,
to
strike
while
the
iron
is
hote
,
to
watch
their
best
windes
,
which
blow
them
profit
,
to
foreslow
no
time
in
striking
vp
gainfull
bargaines
;
but
here
as
though
the
wisdome
of
men
were
not
in
them
,
are
without
all
prouidence
,
and
haue
cast
care
away
:
and
yet
how
hath
the
Lord
a
long
time
manured
vs
,
that
like
good
trees
of
righteousnesse
,
we
should
be
laden
with
fruits
of
righteousnesse
,
and
repentance
in
our
due
seasons
?
yea
how
hath
his
pruning
knife
of
correction
followed
vs
for
the
same
purpose
?
hath
not
he
taken
many
from
the
meanes
?
and
doth
he
not
many
waies
threaten
to
take
away
the
meanes
from
those
that
are
left
?
doth
not
the
time
of
his
mercie
seeme
to
be
dated
and
full
expired
vpon
vs
,
in
that
though
he
hath
most
fearefully
smitten
vs
with
durable
and
lasting
iudgements
,
yet
he
cannot
satisfie
his
iustice
,
but
his
arme
is
stretched
out
still
?
and
seeing
that
as
his
hand
is
against
vs
,
our
hands
are
still
against
him
;
may
it
not
be
thought
that
the
period
of
his
vengeance
is
vpon
vs
,
and
that
the
vision
of
wrath
and
burden
of
England
cannot
long
be
deferred
?
It
is
high
time
then
to
meete
the
Lord
,
if
after
such
prouocations
yet
his
wrath
may
be
turned
away
.
Wisedome
yet
crieth
in
our
streetes
:
Gods
word
in
the
mouthes
of
his
messengers
;
his
workes
of
mercie
,
and
iudgement
which
runne
into
our
owne
eyes
,
all
of
them
call
vs
to
be
wise
hearted
,
to
know
the
season
of
our
fruitfulnesse
.
Let
vs
presently
answer
the
Lords
present
call
.
Say
not
with
thy selfe
,
when
I
haue
dispatched
this
or
that
businesse
,
or
purchased
this
or
that
pleasure
or
profit
,
or
haue
ouergrowne
such
a
trouble
and
distraction
;
as
though
repentance
stood
in
the
change
of
the
outward
estate
,
and
not
in
the
change
of
the
minde
:
but
know
it
that
no
time
is
thine
,
but
the
present
:
and
it
is
little
better
then
Poperie
,
to
professe
free
will
in
this
matter
:
it
is
too
much
thou
hast
beene
deceiued
in
the
time
past
;
deceiue
not
thy selfe
also
in
time
to
come
.
Well
said
one
,
God
hath
left
man
time
past
to
repent
of
,
and
time
present
to
repent
in
,
but
the
time
to
come
,
he
hath
reserued
in
his
owne
hands
.
Doct.
3.
The
manifestation
of
saluation
is
to
be
sought
for
in
the
preaching
of
the
word
.
Which
point
is
plaine
,
in
that
the
preaching
of
the
word
is
an
ordinance
of
God
:
1.
to
make
Christ
knowne
,
in
whose
name
alone
saluation
is
to
be
had
:
2.
to
beget
and
confirme
faith
in
the
heart
,
by
which
alone
as
by
an
hand
,
we
apprehend
and
applie
him
with
his
merits
to
our
saluation
.
preaching
made
knowen
to
the
Gentiles
:
and
,
Coloss.
1.27
.
God
would
make
knowne
what
is
the
riches
—
which
riches
is
Christ
in
you
;
whome
we
preach
.
For
the
2.
that
faith
is
wrought
by
the
word
preached
,
see
Rom.
10.14
.
and
1.
Cor.
1.21
.
By
the
foolishnesse
of
preaching
,
it
pleaseth
God
to
saue
such
as
beleeue
:
in
that
herein
he
both
offereth
Christ
vnto
vs
,
and
giueth
vs
faith
by
which
we
receiue
him
.
2.
This
truth
appeareth
in
that
wheresoeuer
the
Lord
had
a
people
to
call
to
saluation
,
there
he
sent
his
Prophets
,
and
Apostles
,
whom
he
appointed
so
long
there
to
stay
,
till
his
worke
was
finished
:
and
then
sent
them
elsewhere
:
when
Paul
was
resisted
,
him
to
staie
there
a
yeare
and
six
moneths
longer
,
because
he
had
many
people
in
the
cittie
:
so
Paul
and
Timothie
hauing
gone
through
Phrygia
and
Galatia
,
were
forbidden
by
the
holy
Ghost
to
preach
in
Asia
,
Lord
called
them
to
preach
in
Macedonia
.
Which
direction
of
them
by
the
spirit
to
some
places
,
and
restrayning
them
from
other
,
argued
that
they
carried
with
them
the
meanes
of
conuerting
such
as
whom
the
Lord
at
that
time
purposed
to
call
.
In
this
ordinance
is
it
called
the
word
of
faith
,
1.
Tim.
4.6
.
deliuered
by
exhortation
and
doctrine
,
vers.
13.
in
this
embassadge
is
it
called
the
the
word
of
reconciliation
:
and
thus
preached
,
Iohn
came
preaching
the
Gospel
of
the
kingdome
of
God
,
powerfully
raysing
vp
men
thereunto
:
and
,
the
Gospel
of
our
saluation
,
Ephes.
1.13
.
Vse
.
1.
euill
times
,
he
maketh
the
prudent
to
keepe
silence
.
Both
which
shew
vnto
vs
,
that
the
Lord
hath
opened
vnto
vs
in
this
Church
and
land
his
chiefest
treasure
:
in
that
he
hath
put
the
barres
into
the
rings
of
the
Arke
,
whereby
his
glorie
is
carried
throughout
our
countrie
;
and
in
that
he
hath
lifted
vp
his
cloud
in
the
sight
of
all
our
people
to
direct
vs
in
all
our
iourneies
:
he
hath
not
dealt
so
freely
with
euery
nation
,
haue
they
knowen
his
lawes
,
Psal.
44.
last
.
Vse
.
2.
Those
people
are
bound
to
much
thankfulnes
and
dutie
,
among
whom
the
Lord
hath
planted
a
preaching
Ministerie
,
of
the
haruest
:
The
latter
by
his
example
,
who
mourned
to
see
people
as
sheepe
scattered
without
a
shepheard
.
Obiect
.
But
people
may
doe
well
inough
if
they
haue
the
word
read
publikely
,
and
they
can
read
it
at
home
.
Ans.
My
purpose
is
not
by
establishing
preaching
,
to
derogate
from
reading
,
the
manifold
fruite
which
accreweth
by
reading
the
Scriptures
,
hath
otherwise
taught
mee
,
together
with
the
custome
of
the
Prophets
,
Apostles
,
and
Christ
himselfe
(
of
which
I
haue
elsewhere
expressed
the
principall
:
read
the
booke
of
the
law
,
the
people
to
vnderstand
the
reading
.
In
the
New
:
after
the
reading
of
the
law
,
labour
in
word
and
doctrine
,
exhort
with
whose
some
doctrine
;
there
is
the
vse
of
the
trowell
,
and
improoue
the
gainsayer
,
which
is
the
vse
of
the
sword
:
to
want
which
ordinance
,
is
to
want
that
which
the
wisedome
of
the
Lord
thought
most
necessarie
for
the
welfare
of
his
Church
:
who
would
not
haue
his
people
sticke
in
the
outside
,
but
pearce
into
the
depth
of
his
wisdom
reuealed
;
neither
content
themselues
with
a
bulk
of
corne
,
but
to
get
it
troden
out
:
nor
with
bread
in
the
lumpe
,
but
deuided
.
Whether
therefore
their
estate
may
be
good
in
such
a
want
or
no
,
we
are
not
so
much
to
sit
as
iudges
vpon
them
,
as
become
petitioners
for
them
,
that
their
want
may
be
supplied
:
seeing
the
word
hath
taught
vs
,
that
where
vision
faileth
,
people
perish
.
And
for
priuate
reading
;
would
God
men
were
better
acquainted
with
it
then
they
are
:
yet
although
the
Iewes
had
the
law
priuately
at
home
,
Which
is
committed
vnto
me
,
according
to
the
commandement
of
God
our
Sauiour
.
Our
Apostle
insisteth
still
in
the
iustifying
of
his
calling
,
and
sheweth
how
he
came
to
be
a
dispenser
of
such
great
mysteries
as
these
are
of
which
he
hath
spoken
:
it
was
not
ambition
which
made
him
thrust
himself
in
for
a
Pastor
:
neither
necessitie
or
want
,
which
vrged
him
to
take
vp
this
calling
(
as
many
base
wretches
now
a
dayes
make
it
as
a
citie
of
refuge
)
for
whilest
he
went
with
commission
against
Christians
,
wee
neuer
read
,
that
he
was
glad
to
worke
with
his
hands
to
minister
to
his
necessities
:
neither
was
it
ease
or
honour
which
solicited
him
;
for
euer
after
the
vndertaking
of
it
,
he
was
in
disgrace
,
in
perills
,
in
paines
,
and
labours
aboue
all
the
rest
of
the
Apostles
:
neither
was
it
a
voluntarie
motion
taken
vp
of
his
owne
head
,
which
mooued
him
vnto
this
function
of
preaching
:
But
first
it
was
a
businesse
or
charge
committed
vnto
him
of
trust
,
fought
a
good
fight
.
God
our
Sauiour
.
Which
may
be
meant
either
of
the
sonne
,
to
whom
the
title
of
Iesus
or
Sauiour
,
is
properly
ascribed
in
Scripture
,
(
whence
is
notably
prooued
the
diuinitie
of
Christ
,
who
as
God
meriteth
mans
saluation
:
)
or
else
rather
here
of
the
Father
,
Father
our
Sauiour
,
and
the
Lord
Iesus
Christ
,
1.
Tim.
1.1
.
If
here
it
be
asked
whether
Paul
was
called
onely
by
the
commandement
of
God
:
The
answer
is
,
yea
onely
:
for
herein
is
the
difference
betweene
the
Apostles
,
and
ordinarie
Ministers
:
the
proprietie
of
the
former
was
to
be
called
immediatly
by
Christ
;
of
the
latter
to
be
called
of
God
,
Out
of
these
words
naturally
arise
these
three
considerations
:
-
1.
That
the
office
of
preaching
,
is
an
office
of
trust
.
-
2.
That
whosoeuer
vndertaketh
,
must
finde
himselfe
pressed
by
this
calling
and
commandement
of
God
.
-
3.
A
direction
from
the
Apostles
example
,
how
and
when
,
ministers
may
and
must
,
insist
in
the
commendation
of
this
office
.
chosen
vessells
,
as
Paul
,
not
to
containe
,
but
to
carrie
the
pearle
and
treasure
of
the
kingdome
:
feeders
,
as
Peter
:
husbandmen
,
to
whom
the
vineyard
is
let
out
till
his
returne
.
Of
the
doctrine
much
more
afterward
.
Vse
.
1.
The
honour
of
a
Minister
,
is
faithfulnesse
in
the
diligent
and
carefull
discharging
himselfe
of
that
trust
committed
vnto
him
:
and
the
ministration
he
hath
receiued
.
If
any
man
aske
,
how
he
shall
come
to
this
?
I
answer
,
he
must
take
the
course
that
Paul
did
:
1.
he
must
teach
the
whole
counsell
of
God
,
and
keepe
nothing
backe
,
v.
27.
and
2.
he
must
dispense
it
sincerely
:
not
handling
it
deceitfully
,
nor
making
merchandise
of
it
:
as
of
sinceritie
,
as
in
the
sight
of
God
.
2.
in
the
declaration
of
the
truth
,
approouing
himselfe
to
euery
mans
conscience
:
here
by
he
shall
become
a
sweete
sauour
to
God
,
euen
in
them
that
perish
:
whereas
the
false
and
foolish
Prophet
,
hath
a
cuppe
of
gall
and
wormewood
tempered
by
the
hand
of
the
Lord
,
O
Timothie
,
keepe
that
which
is
committed
vnto
thee
:
and
,
That
worthie
thing
which
is
committed
vnto
thee
,
keepe
it
:
yea
,
I
charge
you
all
in
the
sight
of
God
,
who
quickeneth
all
things
,
that
you
keepe
this
commandement
.
Vse
.
2.
The
ministerie
is
no
calling
of
ease
,
worthie
things
,
which
not
onely
the
Angels
themselues
haue
dispensed
sundrie
times
,
but
euen
the
Lord
of
the
Angels
,
Iesus
Christ
himselfe
all
the
while
be
ministred
vpon
earth
:
the
honour
of
which
calling
is
such
,
as
those
who
are
employed
in
the
duties
of
it
,
are
called
not
onely
angels
,
Doctr.
2.
Whosoeuer
would
finde
comfort
in
themselues
,
or
cleare
and
iustifie
their
callings
to
others
,
or
doe
good
in
that
place
of
the
body
wherein
they
are
set
,
must
be
able
to
prooue
that
they
are
not
intruders
,
but
pressed
by
this
calling
and
commandement
of
God
:
that
as
Paul
performed
euery
dutie
in
the
Church
by
vertue
of
his
extraordinarie
calling
,
so
they
by
vertue
of
their
ordinarie
.
For
can
any
man
thinke
that
a
small
aduantage
to
himselfe
,
which
our
Apostle
doth
so
dwell
vpon
in
his
owne
person
,
and
that
in
euerie
Epistle
?
making
his
calling
knowne
to
be
committed
vnto
him
,
not
of
men
,
nor
by
men
,
but
by
Iesus
Christ
?
See
Gal.
1.1
.
and
cap.
2.7
.
Eph.
3.2
.
1.
Thess.
2.4
.
The
necessitie
of
this
commandement
appeareth
:
1.
because
it
implyeth
a
fitnesse
in
the
persons
so
commanded
,
for
the
Lord
sendeth
not
a
message
by
the
hand
of
a
foole
:
for
this
is
as
he
that
cutteth
off
the
feete
.
A
Prince
would
not
send
an
ambassador
,
who
is
onely
able
to
reade
his
message
out
of
a
paper
,
euerie
poste
might
doe
that
;
but
one
of
parts
and
gifts
,
by
whom
the
message
might
carrie
all
the
grace
it
possibly
could
.
Euen
so
the
Lord
sendeth
the
tongue
of
the
learned
,
some
Ezra
,
some
Apollos
,
men
mightie
in
the
Scriptures
,
and
full
of
authoritie
in
regard
both
of
life
and
doctrine
.
2.
This
commandement
imposeth
a
necessitie
to
performe
the
duties
of
the
calling
,
the
acknowledgement
of
which
breedeth
conscience
,
and
willingnesse
therein
,
not
for
the
profit
and
commodities
,
but
because
the
dispensation
is
committed
vnto
him
:
Paul
seeing
that
necessitie
was
laid
vpon
him
,
denounced
a
woe
against
himselfe
if
he
should
not
preach
the
Gospel
;
to
please
God
which
tryeth
the
hearts
,
1.
Thess.
2.4
.
3.
This
commandement
maketh
the
function
and
works
of
it
powerfull
,
&
fruitful
in
the
hearts
of
all
men
,
euen
the
greatest
:
and
whereas
such
as
haue
not
their
commission
sealed
from
the
Lord
,
finde
not
their
sacrifices
burnt
by
God
,
but
often
labour
all
day
,
and
all
night
,
and
catch
nothing
,
yea
themselues
with
their
worke
perish
together
:
the
tongues
which
the
Lord
armeth
from
aboue
are
cheines
vnto
authorities
,
linkes
of
iron
to
binde
Nobles
and
Princes
,
and
bridles
euen
to
the
deuils
themselues
:
yea
not
seldome
by
vertue
hereof
,
Princes
and
people
may
stand
vp
in
apologie
and
iust
defence
of
a
poore
man
whom
the
Lord
reporteth
:
as
Ier.
26.15
.
He
is
not
worthie
to
die
,
for
he
hath
spoken
to
vs
in
the
name
of
the
Lord
.
4.
This
commandement
bringeth
much
comfort
in
all
troubles
raised
vp
against
men
,
whilst
they
endeauour
in
the
faithfull
execution
of
this
most
thankles
office
amongst
men
;
which
otherwise
might
well
be
taken
for
so
many
plagues
wherewith
God
followeth
him
who
runneth
vnsent
:
for
such
is
Gods
grace
,
as
he
neuer
commandeth
,
but
includeth
also
a
promise
of
blessing
to
the
obseruer
;
and
namely
of
speciall
protection
,
which
is
so
necessarie
for
such
as
are
dispatched
to
encounter
against
Satan
and
the
wickednes
of
the
world
:
so
as
hereby
the
heart
is
fenced
and
strenghthened
against
the
malice
of
Satan
and
men
:
which
while
the
sonnes
of
Seeva
wanted
,
Vse
.
1.
Let
no
man
presume
to
take
vpon
him
any
office
in
the
Church
vncalled
:
no
man
taketh
this
honour
to
himselfe
:
Christ
himselfe
must
be
appointed
of
his
Father
.
Vse
.
2.
Let
none
content
himselfe
with
the
calling
of
man
,
separated
from
Gods
calling
;
for
this
was
the
guise
of
the
false
Apostles
,
against
whom
our
Apostle
opposeth
himselfe
and
calling
almost
euery
where
,
who
were
called
of
men
,
but
not
of
God
.
Vse
.
3.
In
all
other
callings
let
men
be
assured
they
haue
Gods
warrant
,
both
in
the
lawfulnesse
of
the
callings
themselues
,
and
in
their
holy
exercise
of
them
;
passing
through
them
daily
in
the
exercise
of
faith
and
repentance
:
not
forgetting
daily
to
sanctifie
them
by
the
word
&
prayer
.
Doctr.
3.
I
am
that
I
am
:
and
,
that
grace
of
his
which
is
in
me
was
not
in
vaine
:
and
,
they
are
Ministers
,
I
am
more
in
labours
,
more
abundant
,
&c.
Vse
.
In
our
daies
when
the
basest
of
men
account
so
basely
of
the
Ministerie
,
as
the
most
abiect
,
and
despised
calling
;
will
it
not
be
thought
very
seasonable
to
insist
vpon
the
iust
excellencie
and
dignitie
of
this
calling
?
can
it
be
thought
vnequall
,
if
we
take
more
care
then
vsuall
of
freeing
it
from
contempt
,
which
is
more
then
euer
?
The
faithfull
Ministers
of
Christ
can
,
and
doe
thinke
as
basely
of
themselues
as
any
man
can
thinke
or
speake
of
them
:
and
if
they
aduance
their
calling
,
it
is
not
pride
nor
pleasure
vnto
them
;
but
they
are
compelled
vnto
it
:
as
Paul
,
I
was
a
foole
to
boast
of
my selfe
,
but
yee
euen
compelled
me
.
v.
4.
To
Titus
my
naturall
sonne
according
to
the
common
faith
;
Hauing
spoken
of
the
person
saluting
,
whose
high
calling
hath
hitherto
detained
vs
:
Now
are
we
come
to
the
person
saluted
:
and
so
afterward
are
to
proceede
to
the
forme
of
the
salutation
it selfe
;
both
of
them
beeing
contained
in
this
4.
ver.
The
person
saluted
,
to
whom
the
Epistle
was
written
,
is
described
,
1.
by
his
name
,
Titus
.
2.
by
a
title
of
relation
,
My
sonne
according
to
the
common
faith
.
3.
by
the
adiunct
of
his
sinceritie
,
my
naturall
sonne
.
First
,
for
the
name
:
It
sheweth
him
to
be
an
heathen
,
or
Gentile
born
:
by
nation
a
Grecian
,
Gal.
2.3
.
of
heathen
parents
and
education
,
for
at
this
time
he
was
vncircumcised
:
and
it
is
probable
that
he
remained
so
vnto
his
death
:
yet
such
a
one
as
was
without
God
in
the
world
,
without
Christ
,
without
hope
,
is
begotten
by
the
Gospell
,
not
onely
to
be
a
beleeuer
,
but
to
sinceritie
in
the
faith
:
and
thus
he
becommeth
a
true
Titus
,
that
is
,
truely
honourable
,
yea
so
farre
honoured
,
as
that
he
was
a
chiefe
pillar
and
instrument
in
the
Church
,
and
much
employed
in
the
Churches
affaires
by
the
Apostles
themselues
.
What
an
vndeuided
companion
of
Pauls
he
was
in
his
peregrinations
and
trauells
appeareth
,
Gal.
2.1
.
what
great
delight
Paul
had
in
him
,
2.
Cor.
7.6
.
how
he
vsed
him
as
a
Legate
vnto
diuerse
Churches
,
and
betrusted
him
with
the
gathering
of
the
almes
for
the
poore
Christians
in
Iudea
,
2.
Cor.
8.6.16
.
how
he
graceth
him
with
the
title
of
a
companion
,
Doctr.
Note
hence
the
freedome
,
and
power
of
Gods
calling
to
grace
.
For
what
merit
or
dignitie
?
what
workes
of
preparation
appeared
in
Titus
,
beeing
of
heathen
parents
,
countrie
,
and
education
,
whereby
hee
should
be
raised
to
such
seruices
,
so
neere
vnto
God
?
or
what
worthines
was
in
Paul
himselfe
?
he
was
indeede
an
Hebrew
of
the
Hebrewes
,
circumcised
the
eight
day
,
of
the
tribe
of
Beniamin
,
brought
vp
at
Gamaliels
feete
,
and
a
great
scholler
;
but
by
all
this
he
was
armed
to
wast
the
Church
,
and
he
acknowledged
himselfe
such
a
tyrant
,
and
persecutor
of
the
Church
of
God
,
as
that
he
was
vnworthy
to
be
an
Apostle
:
and
beeing
one
,
he
was
in
that
regard
,
the
least
of
them
all
,
1.
Cor.
15.9
.
and
for
the
latter
,
the
power
of
Gods
grace
breaketh
through
the
strongest
opposition
,
euen
Gentilisme
,
and
Paganisme
it selfe
:
yea
,
he
whose
honour
it
is
to
produce
light
out
of
darkenesse
,
and
quicken
the
dead
,
doth
often
where
sinne
hath
abounded
,
make
grace
abound
much
more
:
and
of
the
greatest
and
notorious
sinners
,
raise
vp
such
speciall
instruments
of
his
glorie
,
as
shall
strippe
and
goe
beyond
a
number
that
haue
alwaies
liued
more
ciuilly
then
they
,
before
their
calling
.
Vse
.
1.
2.
Consider
thy
owne
basenesse
and
indignitie
before
thy
conuersion
to
be
humbled
by
it
,
yet
let
not
Satan
goe
beyond
thee
in
it
.
He
will
be
alleadging
against
thy
faith
,
after
this
manner
:
Would
God
shew
mercie
on
thee
,
who
wert
so
desperately
drowned
in
thy
sinne
?
or
can
thy
calling
be
sound
,
who
so
long
a
time
didst
fight
against
the
truth
?
here
thou
hast
answer
for
thy selfe
:
I
was
neuer
worse
,
though
I
was
as
ill
as
an
heathen
and
Publican
:
I
was
not
worse
then
a
blasphemer
,
or
a
persecutor
,
yet
God
had
mercie
for
such
,
and
soundly
called
such
,
and
why
not
for
me
?
But
he
will
obiect
further
,
Indeede
if
thou
hadst
liued
a
ciuill
life
,
and
not
haue
beene
so
outragious
and
desperate
in
thy
sinfull
course
,
there
had
beene
more
hope
of
thee
,
as
of
one
who
wert
not
farre
from
the
kingdome
of
heauen
:
but
the
case
was
not
so
with
thee
.
To
which
thou
maist
truely
answer
,
That
there
is
no
more
disposition
to
grace
in
a
meere
ciuill
man
,
then
in
the
most
profane
person
:
although
there
be
some
more
restraint
of
corruption
in
the
one
,
then
in
the
other
:
nay
,
for
most
part
,
there
is
lesse
hope
of
such
,
then
of
greater
sinners
:
for
they
are
often
hindred
from
seeing
the
truth
of
their
estate
,
by
reason
of
their
ciuill
vertues
:
and
by
comparing
themselues
with
men
notoriously
wicked
,
conclude
(
with
the
Pharisie
)
themselues
to
be
in
good
case
,
for
they
are
not
thus
,
or
as
that
man
,
who
is
an
open
inordinate
person
:
whereas
the
other
are
more
easily
convinced
in
their
owne
consciences
,
and
are
sooner
brought
to
say
with
the
Publican
,
Lord
be
mercifull
,
and
so
goe
away
more
iustified
:
yea
,
and
much
more
may
be
added
hereunto
,
namely
,
that
there
is
much
more
hope
of
great
sinners
,
then
of
many
who
haue
(
not
onely
ciuilitie
,
but
)
a
shew
of
religion
,
and
want
the
power
and
life
of
it
:
of
whom
the
speach
of
Christ
is
true
,
that
Publicans
and
harlots
shall
goe
into
life
before
them
.
The
seauen
deuills
in
Marie
Magdalen
resisted
not
her
conuersion
so
much
,
as
their
conceit
doth
theirs
,
who
thinke
that
all
deuils
are
cast
out
,
if
Belzebub
the
prince
of
the
deuils
do
not
discouer
himselfe
:
greater
hope
there
is
of
the
cold
Laodicean
,
then
of
the
luke-warme
:
and
experience
,
and
good
reason
from
the
Scriptures
teacheth
,
that
such
as
haue
beene
before
their
conuersion
,
either
more
outragious
in
their
sinne
,
or
zealous
against
the
truth
,
when
as
once
their
change
came
,
haue
prooued
farre
more
eminent
instruments
of
Gods
glorie
,
then
such
as
before
their
change
neuer
so
highly
dishonoured
him
:
both
because
those
affections
which
were
so
violent
in
sinne
,
are
turned
in
their
vehemencie
against
sinne
:
as
also
because
the
sense
of
much
loue
in
forgiuing
many
sinnes
,
doth
greatly
constraine
and
enforce
double
thankefulnesse
:
all
which
I
haue
spoken
that
no
man
be
discouraged
(
otherwise
then
to
lead
him
through
his
course
with
constant
humilitie
)
for
his
estate
past
,
if
for
the
present
he
finde
a
change
;
but
rather
breake
forth
into
the
magnifying
of
that
maruelous
power
of
God
,
and
that
free
grace
of
his
,
who
is
the
moouer
and
perfecter
of
our
whole
saluation
.
The
2.
point
in
this
description
of
the
person
of
Titus
,
is
the
title
of
relation
,
my
sonne
according
to
the
common
faith
:
that
is
,
my
son
,
not
whom
I
haue
begotten
according
to
the
flesh
,
but
to
the
faith
:
namely
,
both
to
the
gift
of
faith
,
for
Paul
was
his
spirituall
father
,
by
whose
meanes
,
and
ministerie
he
was
conuerted
:
as
also
to
the
doctrine
of
faith
;
not
to
beleeue
and
professe
it
onely
,
but
also
become
a
teacher
of
it
.
Which
doctrine
is
called
the
common
faith
,
common
obiect
;
which
is
Christ
and
all
his
merits
,
which
belong
to
all
the
faithfull
.
4.
in
respect
of
the
common
profession
of
it
:
it
beeing
the
badge
of
euery
Christian.
5.
of
the
common
ende
of
it
,
which
is
saluation
,
the
ende
of
euerie
beleeuers
faith
.
Out
of
this
title
note
two
lessons
.
-
1.
That
Ministers
ought
to
be
spirituall
fathers
to
beget
children
to
God
.
-
2.
That
faith
is
one
and
the
same
in
all
the
elect
.
father
of
Pharaoh
:
that
i●
,
a
counseller
:
Iob
for
his
tendernes
and
care
,
called
a
father
of
the
poore
:
sonnes
of
the
Prophets
:
Elisha
saith
of
Eliah
,
my
father
,
my
father
:
and
Iubal
was
the
father
of
all
that
plaie
on
harpes
.
But
much
more
properly
is
the
Minister
called
the
father
of
such
as
he
conuerteth
vnto
the
faith
:
because
they
beget
men
vnto
God
,
as
Paul
did
Onesimus
in
his
bonds
:
in
which
regeneration
the
seede
is
that
heauenly
grace
whereby
a
diuine
nature
is
framed
:
the
instrument
by
which
it
is
conueied
,
is
the
word
of
God
in
the
Ministerie
of
it
.
The
mother
of
these
children
of
God
is
the
Church
,
which
conceiueth
them
in
her
wombe
,
which
trauelleth
of
them
and
bringeth
them
into
this
spirituall
world
,
Obiect
.
Matth.
23.9
.
Call
no
man
father
in
earth
:
and
God
is
the
onely
father
of
spirits
,
Hebr.
12.9
.
Ans.
The
place
doth
not
simply
and
absolutely
forbid
the
calling
of
any
man
father
,
for
then
had
the
Apostle
sinned
in
calling
himselfe
the
father
of
the
Corinths
,
and
Timothie
and
Titus
his
sonnes
:
fathers
,
sauiours
;
yet
is
no
man
for
this
to
ascribe
the
principall
power
of
begetting
him
,
whether
in
the
flesh
,
o●
in
the
faith
,
to
any
man
,
otherwise
then
as
a
subordinate
meanes
vnder
God
,
that
the
whole
praise
of
the
worke
,
and
of
our
life
naturall
and
spirituall
,
may
be
ascribed
vnto
the
God
of
life
,
and
the
spirits
of
all
flesh
.
Thus
we
see
how
Ministers
are
fathers
,
and
so
to
be
accounted
.
yea
,
as
Christ
himselfe
,
and
would
haue
plucked
out
their
eyes
,
that
is
,
departed
from
their
dearest
things
to
haue
done
him
good
.
Let
Ministers
feele
this
fatherly
,
yea
this
motherly
affection
,
Gal.
4.19
.
towards
their
people
,
and
like
tender
mothers
reioyce
when
they
prosper
and
thriue
in
grace
,
mourne
when
they
are
sicke
:
but
when
they
are
like
to
die
,
be
readie
to
die
for
them
and
with
them
:
such
a
tender
mother
was
Paul
,
that
wished
himselfe
rather
accursed
,
then
his
countrimen
should
be
cast
away
.
We
haue
many
teachers
euery
where
,
but
few
such
fathers
:
too
many
Ministers
resemble
the
mother
of
the
dead
child
,
who
care
not
what
become
of
the
liuing
one
,
whom
the
true
Salomon
shall
in
the
end
discouer
to
be
no
naturall
mothers
of
his
children
.
And
iustly
may
we
call
for
childlike
affections
at
this
day
in
our
hearers
,
especially
seeing
a
number
challenge
the
Church
for
their
mother
,
but
deale
with
their
fathers
,
as
Simeon
and
Leui
dealt
with
their
father
Iacob
,
so
farre
as
they
can
,
making
them
to
stink
among
their
inhabitants
:
or
like
another
cursed
brood
,
with
Cham
,
seeke
to
discouer
their
fathers
nakednes
:
well
may
we
wish
such
to
become
children
in
malitiousnesse
:
my
father
,
my
father
;
such
may
be
allowed
to
make
question
of
their
conuersion
,
as
he
may
of
his
legitimation
,
conuerting
of
the
hearts
of
fathers
vnto
children
,
and
of
children
vnto
their
fathers
.
1.
They
must
giue
them
double
honour
,
2.
They
must
partake
in
all
their
goods
,
as
the
Leuites
in
the
law
did
,
yea
,
if
neede
be
,
lay
downe
their
necks
for
their
sakes
,
Rom.
16.4
.
in
way
of
thankfulnes
.
3.
No
accusations
must
be
receiued
against
them
,
vnder
two
or
three
witnesses
:
a
dutifull
child
will
not
heare
,
4.
In
doubtfull
cases
of
conscience
resort
vnto
them
for
counsell
,
as
children
to
their
father
.
5.
Obey
them
in
all
godly
precepts
,
endure
their
seueritie
,
be
guided
by
their
godly
directions
,
as
those
who
haue
the
ouersight
of
soules
committed
vnto
them
,
euen
as
the
child
ingeniously
imitateth
and
obeyeth
his
father
.
Doctr.
2.
Faith
is
one
and
the
same
in
all
the
elect
;
and
is
therefore
called
the
common
faith
,
gift
of
faith
,
whereby
we
beleeue
to
iustification
.
Which
grace
is
but
one
,
and
common
to
all
the
elect
,
notwithstanding
there
be
diuerse
measures
and
degrees
of
it
peculiar
to
some
.
Hence
the
Apostle
Peter
calleth
it
,
like
pretious
faith
,
1.
in
respect
of
the
kind
of
it
,
beeing
a
iustifying
faith
,
by
which
all
that
beleeue
,
haue
power
to
be
the
sonnes
of
God
,
Ioh.
1.12
.
Gal.
3.26
.
2.
of
the
obiect
of
it
,
which
is
one
Christ
,
the
same
yesterday
,
and
to
day
,
and
for
euer
:
who
dwelleth
in
the
hearts
of
euery
beleeuer
,
ende
of
it
,
which
is
saluation
,
common
to
all
beleeuers
;
called
therefore
by
Iude
3.
the
common
salvation
.
his
owne
faith
.
But
we
that
haue
learned
that
there
is
but
one
Christ
,
one
way
to
heauen
,
and
one
common
faith
,
euidently
perceiue
that
euery
man
cannot
be
saued
in
his
owne
way
:
except
some
can
come
to
the
father
,
and
not
by
the
sonne
.
The
Apostle
Peter
hauing
learned
the
doctrine
of
faith
from
Christs
owne
mouth
,
writing
to
the
dispersed
Iewes
,
calleth
that
his
faith
the
same
pretious
faith
with
that
of
the
Gentiles
:
teaching
thereby
,
that
the
faith
is
but
one
,
and
that
published
in
the
Gospel
,
whereby
both
Iew
and
Gentile
can
be
saued
.
As
for
that
place
of
the
Prophet
,
the
scope
of
it
is
onely
to
vrge
the
special
application
of
that
one
and
onely
true
sauing
faith
,
which
euery
man
is
to
labour
for
,
that
he
may
liue
by
it
:
and
further
is
no
ground
for
such
fancies
.
2.
This
apostolicall
faith
is
not
a
faith
of
two
or
three
,
but
a
common
faith
which
euery
beleeuer
hath
:
but
the
apostaticall
Popish
faith
(
falsely
called
Catholike
)
is
not
so
:
for
it
is
the
faith
of
the
teachers
of
the
Church
onely
,
which
their
hearers
may
safely
rest
in
,
although
they
haue
no
speciall
faith
of
their
owne
;
neither
indeed
know
what
their
Church
or
teachers
doe
beleeue
:
but
who
seeth
not
that
this
grosse
faith
in
the
lumpe
cannot
be
either
sauing
or
Catholike
?
sauing
can
it
not
be
,
for
the
sauing
faith
of
the
elect
goeth
with
the
knowledge
of
the
truth
,
v.
3.
neither
can
it
be
Catholike
or
the
common
faith
,
no
more
then
that
can
be
a
common
commoditie
which
is
ingrossed
into
some
few
mens
hands
,
and
neuer
seeth
the
open
market
;
or
rather
which
is
a
monopolie
:
for
to
beleeue
,
say
they
,
as
the
Pope
beleeueth
(
although
they
know
not
what
he
beleeueth
)
is
sufficient
.
3.
This
apostolicall
common
faith
purifyeth
the
heart
,
cleanseth
the
conscience
from
dead
workes
,
and
worketh
by
loue
:
but
the
apostaticall
Romish
faith
,
is
a
pragmatical
fancie
working
by
rage
,
furie
,
violence
,
and
blood
:
filling
their
hearts
and
hands
with
detestable
resolutions
and
attempts
,
fouling
their
consciences
with
most
impure
,
and
impious
workes
of
the
flesh
,
and
such
as
the
issues
of
death
follow
,
as
often
experience
hath
beene
their
mistrisse
.
4.
This
common
faith
is
most
ancient
,
it
is
the
old
and
the
good
way
:
but
so
is
not
theirs
;
let
them
terme
it
the
old
religion
as
long
as
they
will
,
it
is
a
strange
doctrine
,
a
new
devised
faith
,
not
sauouring
of
apostolicall
antiquitie
:
as
will
appeare
plainly
to
him
that
compareth
that
which
they
now
professe
,
with
that
which
was
professed
,
when
Paul
writ
the
Epistle
to
the
Romans
.
Hence
will
it
follow
,
that
their
faith
not
beeing
the
common
faith
,
I
say
not
that
they
must
amend
their
faith
,
but
change
it
,
if
they
will
be
saued
by
it
:
it
is
not
all
the
patching
and
daubing
,
and
refining
of
their
points
will
helpe
them
;
nor
all
the
baulme
in
Gilead
can
so
supple
their
positions
,
that
we
may
ioyne
with
them
,
vntill
they
beginne
againe
and
laie
the
same
foundation
with
vs
,
which
is
to
seeke
to
enter
into
life
by
the
doore
,
and
not
as
theeues
,
seeke
to
creepe
in
at
the
window
:
till
this
be
done
,
the
ioyning
with
them
will
be
the
departing
from
the
common
faith
:
till
this
be
done
,
we
may
not
giue
them
the
right
hand
of
fellowship
.
Let
them
first
shake
hands
with
Christ
(
which
is
our
heartie
praier
to
the
Lord
for
them
)
&
we
wil
gladly
and
heartily
reach
them
ours
.
Vse
.
3.
If
the
faith
be
but
one
,
we
must
all
then
studie
to
keepe
the
vnitie
of
faith
in
the
bond
of
loue
,
a
brother
in
the
Lord
.
The
Magistrate
must
so
rule
,
as
a
subiect
vnder
Christ
,
and
not
altogether
stand
on
authoritie
;
but
cast
an
eye
vpon
the
common
faith
.
The
husband
must
not
altogether
stand
on
his
headshippe
,
but
like
a
man
of
knowledge
,
The
third
point
in
the
words
,
is
to
consider
of
the
adiunct
of
sinceritie
by
which
Titus
is
commended
,
my
naturall
sonne
:
that
is
,
not
illegitimate
,
or
base
borne
;
Hymenaeus
,
Philetus
,
Alexander
:
Titus
was
not
such
a
one
,
not
Timothy
,
see
1.
Tim.
1.2
.
Doctr.
1.
In
that
the
Apostle
powreth
not
out
his
commendation
of
Titus
,
neither
this
but
vpon
good
ground
:
If
any
enquire
of
Titus
,
he
is
my
helper
and
fellow
:
or
of
our
brethren
,
they
are
messengers
of
the
Churches
,
wherefore
shew
towards
them
the
proofe
of
your
loue
.
3.
he
commendeth
him
sparingly
,
and
is
not
lauish
beyond
the
truth
:
Neither
is
he
generall
in
such
elogyes
,
for
scarce
any
else
but
Timothie
receiued
such
a
testimonie
from
him
.
Vse
.
In
this
Seedplot
of
the
ministerie
,
whence
young
Titusses
are
to
be
commended
vnto
the
vse
of
the
Church
:
it
standeth
those
in
hand
,
who
are
to
dismisse
them
with
letters
testimoniall
,
not
hand
ouer
head
to
giue
a
rash
testimonie
to
euery
one
that
requireth
it
:
but
know
the
party
to
be
worthy
,
and
one
who
shall
not
be
found
inferiour
to
the
testimonie
giuen
of
him
:
not
because
he
is
a
friend
or
kinsman
,
or
one
whom
thou
wouldst
preferre
,
neither
for
forme
or
fashion
;
but
because
herein
thou
shalt
discharge
a
good
dutie
in
faith
to
God
,
and
his
people
.
Reasons
.
1.
Because
the
iudgement
of
men
in
the
places
of
Masters
&
Fellows
of
Colledges
,
are
much
esteemed
and
relyed
on
.
Demetrius
hath
a
good
report
of
all
men
,
and
of
the
truth
it selfe
;
yea
and
we
our selues
beare
record
,
and
ye
knowe
that
our
record
is
true
.
Doctr.
2.
All
are
not
naturall
sonnes
that
are
so
accounted
;
many
that
seeme
to
be
begotten
to
the
faith
,
Vse
.
It
standeth
then
all
of
vs
in
hand
,
to
looke
to
our
legitimation
,
least
we
loose
the
inheritance
.
sonne
with
thy
father
,
seruest
in
the
Gospel
.
These
are
things
which
must
commend
thee
to
God
,
as
beeing
liuely
sparkes
of
his
owne
image
,
farre
passing
all
shewes
and
semblances
,
which
are
but
as
a
painted
fire
,
not
any
whit
warming
the
heart
,
but
leauing
it
frozen
in
the
naturall
dregges
of
sinne
.
Grace
,
mercie
,
and
peace
,
from
God
the
Father
,
and
the
Lord
Iesus
Christ
our
Sauiour
.
In
these
words
is
laid
downe
the
forme
of
the
Apostolicall
salutation
.
Which
is
a
prayer
containing
two
parts
:
1.
the
enumeration
of
the
graces
he
wisheth
for
Titus
,
and
these
are
three
,
Grace
,
mercie
▪
peace
.
2.
the
persons
of
whom
he
craueth
these
,
who
are
the
first
causes
of
them
:
and
they
be
,
1.
God
the
Father
.
2.
the
Lord
Iesus
Christ
:
further
described
by
his
proper
office
,
our
Sauiour
.
In
the
words
,
1.
of
the
meaning
,
2.
of
the
doctrine
.
By
grace
,
is
meant
the
free
fauour
of
God
,
accepting
vs
in
his
Christ
,
and
not
any
gifts
of
grace
,
which
are
the
fruits
and
effects
of
it
.
free
fauour
,
because
else
were
it
not
grace
,
if
it
were
not
freely
giuen
.
By
mercie
may
be
meant
the
former
,
and
that
not
idly
added
,
because
the
freedome
of
this
grace
might
be
more
liuely
expressed
,
and
confirmed
;
and
yet
because
mercie
hath
euer
an
eye
to
miserie
,
I
rather
vnderstand
hereby
some
fruits
of
that
former
grace
of
God
in
Christ
:
such
as
are
remission
of
sinnes
,
iustification
,
sanctification
,
and
life
eternall
,
by
which
we
are
freed
from
all
miserie
of
sinne
and
punishment
,
in
pa●t
here
,
and
in
whole
hereafter
.
By
peace
is
meant
the
effect
of
this
mercie
,
and
that
is
peace
with
God
through
Christ
who
is
our
peace
:
peace
with
the
creatures
,
and
peace
with
our selues
inward
and
outward
:
so
as
in
these
three
tearmes
,
in
this
order
depending
one
vpon
another
,
is
requested
whatsoeuer
can
make
to
the
accomplishment
of
happinesse
,
temporall
or
eternall
.
From
God
our
Father
]
This
title
of
Father
is
attributed
vnto
God
,
either
,
1.
essentially
,
or
2.
personally
:
when
essentially
,
it
is
taken
for
the
whole
Trinitie
,
as
Deut.
32.6
.
Doe
ye
reward
him
,
O
foolish
people
?
is
he
not
your
father
?
In
this
sense
God
is
a
Father
two
wayes
:
1.
generally
of
all
nature
,
and
naturall
things
,
in
that
he
frameth
and
gouerneth
all
his
creatures
,
yea
,
men
and
angels
.
Thus
he
is
called
the
father
of
spirits
,
Heb.
12.9
.
and
thus
is
Adam
called
the
sonne
of
God
,
Luk.
2.38
.
and
angels
the
sonnes
of
God
,
Iob.
1.
and
of
both
may
be
spoken
that
of
the
Prophet
,
haue
we
not
all
one
Father
?
Mal.
2.
2.
More
specially
by
grace
,
of
those
who
are
adopted
and
renewed
by
grace
:
and
thus
God
is
properly
our
father
in
heauen
,
and
no
man
is
to
be
called
father
in
earth
.
Secondly
,
when
God
is
personally
called
father
,
then
it
is
to
be
taken
for
the
first
person
:
and
this
title
is
giuen
principally
to
the
first
person
in
Trinitie
:
And
our
Lord
Iesus
Christ
]
Christ
is
Lord
in
himselfe
,
as
God
and
Lord
ouer
all
,
blessed
for
euer
,
both
in
that
he
giueth
essence
,
and
susteining
to
all
things
;
as
also
possesseth
all
things
;
and
ruleth
euen
the
most
powerfull
and
glorious
of
all
creatures
,
and
is
called
Lord
of
the
Angels
;
much
more
ouer
the
Deuils
themselues
.
our
Lord
,
1.
as
Mediatour
,
we
beeing
his
inheritance
giuen
him
of
his
Father
.
2.
as
a
Redeemer
,
purchasing
vs
beeing
captiues
,
and
thralls
to
Satan
.
3.
as
a
head
of
his
Church
,
quickning
and
gouerning
the
whole
bodie
of
it
,
whether
militant
or
triumphant
.
4.
in
regard
of
his
power
and
dominion
:
for
to
him
all
power
is
committed
in
heauen
and
in
earth
,
who
hath
put
all
things
vnder
his
feete
;
in
him
we
hold
all
things
,
as
in
capite
,
and
to
him
we
owe
all
homage
and
subiection
in
all
obedience
,
both
actiue
,
and
passiue
.
Quest.
But
how
can
Christ
be
a
Lord
,
seeing
he
is
euery
where
called
a
seruant
?
Ans.
Christ
considered
in
the
office
of
Mediatourship
,
is
after
a
speciall
manner
a
seruant
of
his
Father
:
and
so
his
Father
calleth
him
,
for
my
seruant
Dauids
sake
:
Behold
my
seruant
:
because
he
faithfully
serued
him
in
the
worke
of
redemption
,
in
that
he
was
made
man
,
came
into
the
world
,
fulfilled
the
law
,
prayed
vnto
his
Father
,
and
was
made
obedient
euen
to
the
death
:
yet
all
the
while
of
his
seruice
,
he
remained
a
Lord
in
himselfe
,
and
by
his
seruice
became
the
Lord
of
his
Church
,
&
redeemed
ones
,
in
a
speciall
manner
.
Our
Sauiour
.
]
There
is
no
other
name
giuen
but
this
.
Obiect
.
The
Father
and
the
holy
Ghost
saue
also
.
Answ.
Although
all
outward
workes
of
the
Trinitie
,
Behold
our
God
,
he
shall
saue
vs
.
2.
Some
of
them
,
as
Iudges
,
were
typicall
sauiours
,
sauing
,
1.
the
bodies
,
2.
of
one
people
the
Iewes
,
3.
from
temporall
death
and
oppression
;
but
Christ
saueth
the
bodies
and
soules
of
all
beleeuing
Iewes
,
and
Gentiles
,
from
hell
and
condemnation
.
3.
Others
,
as
Prophets
,
and
Ministers
,
are
onely
ministeriall
and
instrumentall
sauiours
,
not
properly
:
onely
for
sundrie
causes
the
worke
of
the
efficient
,
is
ascribed
to
the
instrument
,
whom
the
Lord
vseth
in
publishing
this
saluation
:
but
Christ
alone
saueth
by
meriting
and
paying
the
price
,
and
bringing
home
to
the
heart
this
redemption
.
Obiect
.
But
we
haue
yet
sinne
in
vs
,
and
therefore
are
not
saued
from
it
.
Answ.
We
are
saued
euen
for
the
present
,
from
the
wrath
and
poyson
of
it
in
part
,
&
for
euer
from
the
damnation
of
it
,
so
as
the
strength
of
it
is
gone
.
This
is
the
meaning
of
this
salutation
,
which
beeing
a
prayer
,
sheweth
vs
,
both
of
what
kinde
our
salutations
ought
to
be
,
in
which
we
would
testifie
our
loue
,
to
whom
we
write
,
namely
,
to
wish
them
the
best
blessings
:
as
also
in
what
manner
;
not
sending
formall
salutations
without
feeling
,
abstracting
curtesie
from
conscience
:
but
they
must
proceede
from
a
religious
and
reuerent
affection
of
the
heart
:
for
euery
prayer
ought
to
come
from
the
heart
,
and
as
hauing
God
himselfe
a
witnes
of
the
truth
of
the
spirit
in
such
wishes
;
as
Rom.
1.9
.
and
Phil.
1.8.9
.
Now
the
principall
lessons
in
this
prayer
are
two
:
-
1.
That
the
free
and
euerlasting
grace
of
God
in
Christ
,
is
the
foundation
of
all
blessings
spirituall
and
temporall
.
-
2.
Peace
is
the
fruite
of
the
grace
and
mercie
of
God
.
Doctr.
1.
The
grace
of
God
is
the
whole
sufficiencie
of
his
people
:
The
Lord
set
his
loue
vpon
you
,
and
chose
you
,
not
because
you
were
moe
in
number
,
for
you
were
the
fewest
,
but
because
he
loued
you
:
&
,
cap.
9.4.6
.
Say
not
in
thine
heart
,
because
of
my
righteousnes
,
the
Lord
hath
giuen
me
this
good
land
:
for
thou
art
a
stiffnecked
people
:
and
were
they
not
yet
further
off
from
meriting
and
procuring
to
themselues
spirituall
blessings
,
and
that
heauenly
Canaan
,
and
euerlasting
rest
prepared
for
the
people
of
God
?
and
if
we
consider
our
condition
,
before
this
grace
be
reueiled
and
shine
vpon
vs
,
are
not
we
in
our
blood
,
when
the
Lord
first
couereth
vs
with
his
skirts
?
and
no
eie
but
his
pitieth
vs
:
he
calleth
vs
with
Adam
out
of
our
thickets
,
when
we
runne
from
him
,
and
are
hiding
our selues
,
then
finding
vs
,
when
we
would
not
be
found
.
Vse
.
1.
To
confute
the
Popish
doctrine
,
which
depresseth
this
grace
of
God
,
because
my
wrath
is
turned
away
.
If
we
be
about
the
doing
of
any
good
,
it
is
not
I
,
saith
Paul
,
but
the
grace
of
God
in
me
,
that
doth
it
:
for
as
it
was
in
the
building
of
the
second
Temple
,
Zerubbabel
who
represented
Christ
,
must
lay
the
highest
stone
of
the
building
,
high
mountaines
,
that
is
,
the
strong
opposition
of
the
enemies
:
and
this
he
must
doe
,
not
by
armie
or
strength
,
but
by
his
spirit
:
so
in
this
liuing
Temple
(
which
we
are
)
the
Lord
himselfe
both
foundeth
the
lowest
,
and
laieth
the
higest
stone
,
not
by
our
arme
or
strength
;
nay
we
rather
haue
mountaines
of
impediments
to
hinder
this
greate
worke
,
and
our selues
are
the
greatest
enemies
to
our
owne
building
;
but
by
the
power
of
his
spirit
,
which
maketh
all
plaine
before
him
.
Yea
further
,
whereas
the
abstaining
from
the
least
euill
,
is
good
,
though
the
least
good
;
euen
this
is
denied
to
our
power
,
and
laid
out
of
our
owne
reach
,
and
must
be
giuen
vs
from
the
father
of
lights
.
Let
the
Papists
therefore
sacrifice
to
their
owne
nets
,
and
burne
incense
to
their
yarne
,
as
though
their
owne
hand
had
made
them
rich
,
and
their
owne
arme
happie
:
but
let
vs
labour
to
see
,
1.
how
woefull
creatures
we
are
by
nature
,
and
be
ashamed
of
our selues
,
and
sinnes
:
2.
flie
to
this
infinite
grace
and
mercie
,
which
is
the
liuing
fountaine
of
our
welfare
:
3.
returne
the
praise
and
honour
of
all
our
good
,
to
the
right
author
of
it
:
which
is
the
right
vse
and
end
of
all
the
doctrine
of
free
election
,
iustification
,
vocation
,
and
saluation
:
all
which
are
noted
by
Paul
,
to
tend
to
the
praise
of
the
glorie
of
his
grace
;
yea
and
of
all
the
Gospel
,
which
is
to
stop
euery
mouth
,
and
cause
all
that
would
finde
saluation
and
happines
,
Vse
.
2.
This
free
grace
beeing
the
fountaine
of
all
blessing
,
Lord
lift
thou
vpon
vs
the
light
of
thy
countenance
,
is
the
voice
of
the
smallest
number
.
Thus
it
is
too
plaine
that
the
spirit
of
prayer
and
supplication
hath
no
delight
in
the
most
;
who
can
heartily
pray
for
daily
bread
,
for
health
,
for
wealth
in
the
want
of
them
;
but
neglect
the
fountaine
which
is
Gods
grace
,
and
mercie
in
Christ
:
and
no
otherwise
doe
they
craue
for
others
,
then
they
haue
done
for
themselues
:
in
these
distempered
prayers
resembling
sicke
persons
,
both
in
that
they
haue
more
sence
and
griefe
for
the
fits
of
their
sicknesse
,
then
for
the
cause
:
as
also
that
they
most
desire
that
which
standeth
with
the
feeding
of
the
vicious
humor
,
which
should
rather
be
purged
and
expelled
.
The
spirit
of
God
is
the
spirit
of
wisedom
,
and
directeth
to
a
more
compendious
way
of
preuailing
with
God
;
and
so
teacheth
vs
to
aske
,
as
that
we
obtaine
farre
more
then
we
haue
asked
,
or
that
which
is
farre
better
.
Doctr.
Onely
they
that
are
by
grace
and
mercie
accepted
of
God
,
prosper
in
euerie
thing
:
and
the
Apostle
pronounceth
it
,
onely
vpon
the
Israel
of
God
.
2.
it
is
accordingly
bestowed
vpon
those
onely
,
peace
of
God
,
Philip.
4.7
.
and
that
God
is
called
the
God
of
peace
,
1.
Thess.
5.23
.
as
also
that
difference
which
is
worthie
to
be
obserued
,
betweene
the
salutations
of
the
old
and
new
testament
.
In
the
old
Testament
,
grace
and
peace
are
neuer
ioyned
:
the
ordinarie
forme
of
salutation
was
,
Peace
be
with
thee
,
peace
be
to
this
house
,
goe
in
peace
:
but
the
Apostles
after
the
mysterie
of
redemption
was
reuealed
and
perfected
,
before
the
ordinarie
salutation
,
prefixe
this
word
,
Grace
,
or
mercie
,
or
both
;
that
as
they
are
neuer
ioyned
in
the
old
Testament
,
so
are
they
neuer
separated
in
the
new
,
to
shewe
that
we
cannot
looke
to
haue
one
of
them
alone
,
or
separate
them
,
no
more
then
we
can
safely
sunder
the
branch
from
the
roote
,
or
the
streame
from
the
fountaine
.
Vse
.
1.
Here
is
an
other
motiue
to
stirre
vp
euery
man
to
seeke
to
partake
in
this
grace
,
acquaint
thy selfe
with
God
,
make
peace
,
and
thou
shalt
haue
prosperitie
:
much
peace
shall
be
to
her
children
.
Humble
thy selfe
,
sue
for
mercie
,
else
thou
shalt
neuer
see
peace
,
and
the
rather
,
because
desperate
sinners
haue
neither
peace
with
God
,
nor
themselues
:
secure
sinners
haue
peace
with
themselues
,
but
not
with
God
;
onely
repentant
sinners
,
who
in
hungring
haue
obtained
mercie
,
are
at
peace
both
with
God
and
themselues
.
owne
consciences
,
for
howsoeuer
they
may
slumber
for
a
time
;
or
be
benummed
,
and
past
feeling
,
or
feared
and
cauterized
as
by
an
hote
iron
:
yet
if
God
touch
them
neuer
so
little
their
conscience
is
like
a
wild
beast
hastily
wakened
,
which
hauing
laide
couchant
a
long
time
at
the
doore
,
is
now
gotten
in
vpon
them
,
and
readie
to
pull
out
the
throat
of
their
soules
,
as
restles
as
Cains
,
or
Iudas
,
forcing
them
to
flie
when
none
persues
them
.
3.
not
with
the
creatures
,
who
are
all
armed
against
him
,
Obiect
.
But
none
haue
more
peace
then
the
wicked
man
,
he
prospereth
in
the
world
,
all
things
goe
with
him
according
to
his
hearts
wish
.
Isaac
goeth
to
slaughter
,
while
Ismael
sitteth
secure
at
home
.
Iacob
keepeth
sheepe
,
while
Esau
hunteth
and
taketh
his
pleasure
:
none
of
all
Iosephs
brethren
are
sold
and
bought
,
cast
into
the
pit
,
and
prison
,
but
himselfe
:
how
is
it
that
euen
the
godly
haue
almost
slipt
and
fallen
at
the
wicked
mans
prosperitie
,
if
he
haue
no
peace
?
Ans.
They
haue
indeede
a
kinde
of
peace
,
crackling
of
thornes
vnder
a
pot
,
which
make
a
faire
blaze
,
and
a
great
noise
for
the
time
,
noone
day
:
as
Baltazar
sunke
downe
at
his
banquet
,
I
said
thou
art
madnes
,
and
the
ende
of
it
is
heauines
.
3.
That
their
reioycing
hath
such
a
suddaine
ende
,
is
a
miserie
;
but
to
be
waited
on
with
such
a
wofull
ende
,
is
fulnesse
of
their
woe
:
for
according
to
that
of
the
Prophet
,
not
only
while
they
seeme
to
be
blessed
,
the
Lord
curseth
their
blessings
,
but
in
the
ende
he
taketh
them
in
fetters
,
Let
the
counsels
of
the
wicked
be
farre
from
me
:
of
whome
,
some
are
neuer
so
quiet
,
as
when
their
sinnes
crie
loudest
for
vengeance
:
others
extoll
the
peace
and
prosperitie
of
that
people
,
that
haue
no
means
of
grace
and
mercie
:
some
shamelesly
say
,
the
world
was
better
when
we
had
none
of
all
this
preaching
,
but
there
was
more
peace
:
others
are
secure
in
a
peace
which
hath
beginning
in
the
flesh
,
and
ariseth
from
the
sudden
feeling
of
some
worldly
delight
.
But
let
vs
onely
affect
that
peace
,
which
is
an
effect
of
Gods
mercie
in
Christ
,
which
ariseth
from
sorrowe
for
sinne
,
and
which
is
a
fruit
of
righteousnesse
:
for
so
it
shall
come
to
passe
,
owne
counsell
casteth
him
downe
,
we
shall
be
able
to
say
,
There
,
there
are
they
fallen
,
but
we
stand
vp
,
because
their
peace
was
in
the
face
,
ours
rooted
in
the
heart
:
theirs
was
an
heritage
hastily
gotten
,
and
suddenly
forgone
and
forgotten
,
but
our
peace
and
ioy
,
shall
none
be
able
euer
to
take
away
.
Verse
.
5.
For
this
cause
left
I
thee
in
Creta
,
that
thou
shouldest
continew
to
redresse
the
things
that
remaine
,
and
shouldest
ordaine
elders
in
euery
citie
,
as
I
appointed
thee
.
Now
we
come
to
the
second
part
of
this
Epistle
,
which
containeth
the
narration
,
and
the
subiect
matter
of
it
.
Wherein
partly
to
authorize
Titus
,
and
partly
to
encourage
him
:
1.
the
Apostle
maketh
a
declaration
of
the
place
and
dutie
to
which
Titus
was
destinated
,
and
vnto
which
he
was
incited
,
from
the
finall
cause
[
beeing
therefore
left
in
Creta
.
]
2.
he
giueth
him
direction
,
how
to
carrie
himselfe
in
it
.
The
dutie
enioyned
Titus
,
is
twofold
.
1.
Generall
,
to
correct
things
that
remaine
.
2.
Speciall
,
to
ordaine
elders
,
that
is
,
to
institute
Ministers
,
and
Pastors
,
and
that
in
euery
Citie
:
that
is
,
where
there
was
a
bodie
of
people
to
set
them
ouer
.
The
direction
is
also
twofold
.
1.
more
generall
,
As
I
commanded
thee
.
2.
more
speciall
,
If
any
be
vnreprooueable
,
&c.
Before
we
come
to
speake
of
the
2.
branches
of
Titus
his
dutie
;
we
are
to
consider
the
entrance
thereto
,
in
these
words
,
For
this
cause
I
left
thee
in
Creta
:
which
words
offer
vnto
vs
some
worthy
considerations
.
1.
Note
.
That
the
Apostle
himselfe
continued
not
long
in
Creta
after
there
appeared
an
outward
face
of
a
Church
,
but
went
elsewhere
to
gather
men
to
the
faith
;
wherein
his
faithfulnesse
appeared
,
in
the
diligent
performance
of
his
owne
administration
:
for
the
office
of
the
Apostle
was
to
plant
Churches
,
and
to
leaue
them
to
others
to
water
:
to
found
the
house
of
God
,
as
master
builders
,
but
other
labourers
must
build
it
vp
:
to
trauell
in
birth
till
the
Churches
of
God
were
formed
,
but
left
them
to
others
to
bring
vp
;
Which
lets
vs
see
the
difference
betweene
the
Apostle
,
and
the
Pastor
.
The
former
is
as
the
Lords
leiftenant
to
set
Christ
in
the
possession
of
his
kingdome
;
Yet
so
,
as
by
the
Churches
call
,
a
Pastor
whose
gifts
are
found
fit
for
such
a
purpose
,
may
be
sent
from
his
place
(
if
in
the
interim
it
be
sufficiently
prouided
for
)
either
to
gather
a
Church
,
or
reduce
such
as
haue
gone
astraie
.
See
2.
Chron.
17.7.9
.
2.
Note
.
That
Paul
departing
from
Creta
,
leaueth
them
not
at
sixe
&
seauens
,
neither
neglecteth
the
busines
,
and
worke
he
had
in
his
hands
;
Remember
me
,
O
God
,
&
blot
not
out
my
kindnes
:
that
is
,
suffer
not
thy
worship
restored
by
my
meanes
in
Ierusalem
to
be
defaced
,
and
much
lesse
abolished
.
In
like
manner
,
if
a
man
be
called
from
his
place
,
so
as
he
must
leaue
it
to
another
,
his
care
must
be
,
that
it
be
furnished
with
a
fit
man
.
Eliah
when
he
was
to
be
taken
vp
,
walking
with
Elisha
,
whom
he
knew
was
to
be
his
successor
,
O
Lord
God
of
spirits
,
appoint
a
man
ouer
the
congregation
:
1.
that
he
may
be
instructed
to
go
in
and
out
:
2.
least
this
people
be
as
sheepe
without
a
shepheard
:
Neither
would
Christ
himselfe
the
mirrour
of
grace
,
ascend
vp
into
heauen
,
before
he
had
appointed
furnished
men
for
the
building
vp
of
his
bodie
:
his
earnest
charge
to
Peter
,
and
in
him
to
all
the
Disciples
,
and
their
successours
,
that
if
euer
they
lou●d
him
,
they
would
feed
his
sheepe
,
sheweth
the
care
of
this
great
shepheard
of
our
soules
.
Men
need
not
be
prouoked
to
prouide
for
their
children
,
while
yet
they
are
with
them
,
that
it
may
be
well
with
them
after
their
departure
:
and
should
not
spirituall
fathers
doe
the
like
for
their
children
,
to
whom
they
are
tyed
by
a
strayter
bond
.
Fearefully
sinne
they
against
this
example
,
who
while
they
craple
and
couple
liuings
together
,
that
they
may
fill
their
owne
bellies
,
and
haue
there
portion
in
the
fleece
and
fat
,
neither
staie
themselues
,
to
teach
as
they
ought
,
nor
yet
leaue
any
Titus
behind
them
(
of
whose
sufficiencie
we
heard
before
)
to
redresse
things
that
remaine
:
but
offer
the
sheepe
of
Christ
to
the
wolfe
,
and
sell
soules
for
peeces
of
siluer
,
and
morsells
of
bread
.
The
men
of
God
were
wont
to
extend
their
care
for
Gods
people
(
with
neglect
of
themselues
)
euen
to
the
time
of
their
departure
;
yea
and
after
,
Which
teacheth
,
that
that
man
who
would
Christianly
,
and
comfortably
carrie
himselfe
through
any
calling
,
must
euer
haue
the
end
of
it
in
his
eye
.
Minister
of
God
for
mens
wealth
,
and
that
therefore
he
must
not
carrie
the
sword
for
naught
;
but
necessitie
lyeth
vpon
him
to
execute
the
iudgements
of
God
.
The
Minister
must
propound
before
him
his
end
,
which
is
the
gathering
together
of
the
Saints
;
hence
a
necessitie
is
imposed
vpon
him
,
Who
can
tell
whether
thou
art
come
to
the
kingdome
for
this
time
?
let
euery
man
say
of
his
owne
gifts
:
why
hath
God
giuen
me
learning
,
wealth
,
aduancement
;
surely
for
some
good
ende
in
the
Church
or
common
wealth
:
and
how
dangerous
a
thing
is
it
to
peruert
Gods
ende
in
giuing
his
gifts
?
And
further
from
hence
,
let
him
that
would
take
a
compendious
way
,
to
entertaine
the
Ministerie
,
alwaies
behold
with
one
eie
,
the
end
of
it
:
for
otherwise
it
will
often
seeme
harsh
,
and
intolerable
:
flesh
willingly
abideth
not
the
handling
of
the
Minister
:
oh
no
,
meddle
not
with
mine
eies
,
my
deere
and
tender
sinnes
:
the
bodie
abideth
not
the
pulling
out
of
eies
,
or
cutting
off
of
hands
and
feete
:
so
as
let
the
Minister
come
to
saw
or
feare
a
desperate
member
,
there
is
such
reluctation
and
opposition
,
as
maketh
a
whole
parish
too
little
for
the
Minister
and
people
.
The
cause
of
all
this
is
,
they
consider
not
this
end
of
the
Ministerie
.
If
they
could
thus
reason
;
for
this
end
is
this
man
set
here
,
to
be
the
watchman
ouer
the
house
of
Israel
,
to
sound
a
trumpet
against
the
sinnes
of
Iudah
,
to
redresse
our
disorder
,
to
plant
Gods
graces
amongst
vs
,
to
beate
downe
sinne
,
superstition
,
ignorance
,
profanesse
;
then
should
we
not
here
such
gracelesse
speaches
,
as
Corah
and
his
companie
vtter
against
Moses
the
man
of
God
;
Who
made
him
a
controller
?
he
is
very
busie
to
meddle
with
such
and
such
things
,
which
concerne
him
not
;
come
let
vs
smite
him
with
the
tongue
:
and
much
a
doe
is
there
to
keepe
Zidkiahs
fist
from
Michaes
face
.
Whereas
if
they
could
thinke
them
the
Ministers
of
God
for
their
wealth
,
(
as
the
Apostle
speaketh
of
the
Magistrate
)
or
if
they
could
conceiue
them
to
haue
the
watch
of
their
soules
committed
vnto
them
:
either
of
these
arguments
▪
by
the
iudgement
of
the
spirit
of
God
,
would
be
strong
inough
,
to
enforce
reuerence
vnto
their
persons
,
and
obedience
vnto
their
doctrine
.
Now
to
the
dutie
and
office
of
Titus
:
the
Apostle
reduceth
all
his
labour
to
two
heads
.
reforming
of
things
that
remaine
.
2.
the
appointing
of
elders
in
euery
citie
.
In
the
order
of
which
precepts
,
the
Apostle
sheweth
,
that
the
way
to
plant
Gods
ordinances
,
is
first
to
redresse
and
remooue
such
disorders
as
make
most
opposition
:
for
Dagon
and
the
Arke
will
not
stand
together
,
Vse
.
We
pray
that
Gods
kingdome
may
come
euerie
where
,
and
that
the
Lords
ordinances
onely
may
take
place
in
his
Church
;
now
that
this
may
be
effected
,
we
must
also
pray
,
that
he
would
ouerthrowe
the
man
of
sinne
,
and
disperse
the
mists
of
darkenes
in
all
countryes
,
which
trouble
the
shining
brightnesse
of
the
Gospel
:
that
the
whole
bondwoman
may
be
cast
out
,
which
standeth
against
the
right
of
the
right
heire
;
that
the
head
and
tayle
of
Antichrist
may
be
cut
off
,
and
that
no
stumpe
of
Dagon
may
remaine
to
keepe
out
the
institutions
of
Iesus
Christ
.
For
the
former
of
these
two
:
It
will
first
be
asked
,
what
power
Titus
had
to
controle
disorders
in
this
Iland
;
and
if
he
had
any
,
whether
it
did
not
derogate
from
the
power
of
the
ciuill
Magistrates
?
Ans.
Titus
had
a
ministeriall
power
,
which
no
more
derogated
from
the
soueraigne
power
of
the
Magistrate
;
then
if
the
Gospel
were
now
established
in
it
againe
,
would
it
weaken
the
power
of
the
Venetians
,
And
here
first
may
be
noted
,
that
after
the
Apostle
had
taken
great
paines
in
the
planting
of
this
Church
of
Creta
:
yet
were
many
things
wanting
and
defectiue
still
:
Secondly
,
notwithstanding
many
defects
and
wants
in
this
Church
,
and
those
great
ones
,
and
that
in
constitution
,
for
we
see
their
cities
were
destitute
of
elders
,
and
Church
gouernours
:
yet
was
it
neither
neglected
by
Paul
,
nor
separated
from
by
Titus
,
as
a
cage
of
vncleane
birds
:
teaching
vs
,
Thirdly
,
we
learne
hence
,
that
no
Church
is
hastily
brought
to
any
perfection
.
The
Apostles
themselues
the
master
builders
,
Vse
.
1.
This
doctrine
lets
vs
see
,
what
great
things
God
hath
done
for
such
a
people
,
Vse
.
2.
Let
euery
man
hence
be
mooued
to
helpe
forward
,
and
lend
a
hand
to
the
beautifying
and
perfecting
of
this
spouse
of
Christ
;
assistants
to
the
Ruler
of
the
whole
earth
;
as
some
so
vnderstand
the
place
of
Iehoshuah
,
Vse
.
3.
A
ground
of
moderation
,
It
is
not
yet
time
to
build
vp
the
house
of
the
Lord
:
The
second
point
in
this
first
dutie
of
Titus
,
is
gathered
out
of
the
word
translated
,
to
redresse
:
but
properly
signifieth
a
continuall
and
instant
straightning
of
things
which
grow
crooked
in
the
Church
.
The
second
branch
of
Titus
his
dutie
,
is
the
placing
of
Elders
in
euery
citie
:
where
that
we
may
come
to
the
meaning
of
the
Apostle
,
must
be
considered
3.
things
,
1.
who
are
meant
by
Elders
.
2.
who
must
place
these
Elders
.
3.
where
they
must
be
placed
.
1.
The
persons
to
be
placed
are
called
Elders
,
that
is
,
Est
diligentia
digna
pijs
propter
concordiam
loqui
cum
Ecclesia
recte
sentiente
.
Chem.
de
vtilit
loc.
theolog
.
1.
Pet.
2.
Rev.
15.
Patres
non
nunquam
abusione
quadam
nomen
sacerdotis
tribuunt
ministris
Euang.
sij
.
Whitak
.
contr
Dur.
pa●agr
.
48.
And
seeing
that
the
Papists
impiously
not
onely
retaine
the
name
in
the
proper
signification
,
but
also
an
office
of
Priesthood
,
flatly
opposite
vnto
the
Priestly
office
of
Iesus
Christ
▪
it
is
no
lesse
then
our
dutie
to
oppose
our selues
against
both
such
an
office
,
and
such
a
title
.
Which
in
the
proper
signification
is
so
peculiar
,
as
it
is
attributed
to
none
vnder
the
Gospel
,
but
vnto
Christ
himselfe
.
I
denie
not
but
in
the
common
acceptation
of
the
word
,
it
is
ascribed
to
all
Christians
both
Ministers
and
people
,
who
are
called
an
holy
Priesthood
,
and
beleeuing
are
made
Kings
and
Priests
vnto
God
.
Neither
is
it
denied
,
but
that
some
of
the
Greeke
and
Latine
fathers
called
the
ministers
of
the
Gospel
Priests
,
but
this
was
by
improper
and
translated
speach
:
partly
in
that
by
their
ministerie
they
doe
daily
offer
,
and
sacrifice
men
vnto
God
,
Rom.
15.16
.
and
partly
,
because
they
held
the
places
in
the
Church
which
the
Priests
and
Leuites
did
before
the
comming
of
Christ
:
imitating
herein
the
Prophets
themselues
,
as
Isay
66.21
.
prophesiyng
of
the
glorie
of
the
newe
Testament
,
saith
,
that
the
Lord
would
take
of
their
sonnes
for
Priests
,
and
for
Leuites
:
not
that
they
were
to
be
such
as
were
to
offer
typicall
and
figuratiue
sacrifices
of
that
onely
sacrifice
,
2
The
person
placing
these
Elders
,
is
Titus
,
who
hath
commission
giuen
him
,
that
as
the
chiefe
gouernour
and
moderator
of
this
action
,
should
establish
teachers
of
sound
doctrine
in
all
the
cities
throughout
the
Iland
:
and
because
the
whole
action
was
to
be
chiefely
ordered
by
him
,
it
is
wholly
ascribed
vnto
him
:
as
the
Consull
is
said
to
create
Consuls
,
when
notwithstanding
there
was
a
court
or
assemblie
of
Consulls
at
the
choise
or
appointment
of
them
.
Which
if
it
be
not
thus
to
be
vnderstood
▪
I
see
not
how
Elders
could
be
appointed
by
election
,
as
the
manner
of
the
Apostles
was
,
Act.
14.23
.
and
Timothie
must
neither
lay
hands
on
any
man
rashly
,
nor
yet
partake
herein
with
other
mens
sinnes
,
namely
,
such
as
were
vsed
to
be
ioyned
with
him
in
this
businesse
,
1.
Tim.
4.14
.
3
The
place
where
,
is
,
in
euery
[
a
](A13535-e18460-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
subaudi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
citie
:
that
is
,
wheresoeuer
there
is
a
body
of
people
for
a
fit
congregation
,
there
must
a
Pastor
or
Elder
be
placed
:
the
phrase
is
of
the
same
valour
with
that
,
Act.
14.23
.
When
they
had
ordained
Elders
by
election
,
in
euery
[
b
](A13535-e18510-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
No
religion
can
thriue
or
continue
if
the
min●sterie
be
vnsetled
and
discontinued
.
Church
.
For
euen
in
the
Apostles
dayes
there
was
a
certaine
kinde
of
distinction
of
Churches
,
and
congregations
:
for
the
Elders
had
their
flockes
,
ouer
which
the
holy
Ghost
had
made
them
ouerseers
,
and
which
depended
on
them
,
1.
Pet.
5.2
.
Act.
20.28
.
Doctr.
Euen
there
where
the
Church
is
planted
,
is
such
an
absolute
necessitie
of
a
setled
ministerie
,
as
without
it
,
it
is
impossible
that
religion
can
either
thriue
or
continue
:
and
therefore
as
the
Lord
had
formerly
dealt
,
in
planting
his
politie
among
the
Iewes
,
so
doth
he
here
in
planting
Christian
religion
among
the
Gentiles
:
no
sooner
was
his
law
giuen
concerning
his
Tabernacle
,
but
Aaron
and
his
sonnes
,
and
the
tribe
of
Leui
must
be
sanctified
to
the
office
of
Priesthood
,
to
attend
on
holy
things
,
to
teach
and
offer
,
and
performe
their
seuerall
duties
according
to
the
Lords
direction
,
else
had
the
former
labour
beene
lost
:
in
like
sort
in
vaine
had
the
publishing
of
the
Gospel
beene
(
although
by
the
Apostles
themselues
)
had
they
not
established
such
ordinances
euerie
where
,
as
serued
for
the
strengthening
and
proceeding
of
it
:
of
which
the
setling
of
the
ministerie
,
and
appointing
Pastors
ouer
people
,
is
the
principall
.
Reas.
2.
Our
weakenesse
is
such
that
notwithstanding
all
the
benefit
of
standing
ministeries
,
we
are
euer
recoyling
and
falling
backeward
more
and
more
:
our
bodies
are
not
more
prone
to
pine
away
for
defect
of
daily
foode
,
then
our
soules
,
if
by
the
meanes
of
the
heauenly
Manna
they
be
not
daily
repaired
:
no
eie
seeth
not
the
neede
of
daily
directions
to
guide
vs
to
daily
duties
;
and
those
which
must
be
often
done
,
we
must
often
be
put
in
mind
of
.
3.
Experience
sheweth
,
that
in
such
places
,
where
such
ministeries
be
not
setled
,
we
neede
not
seeke
for
adulterers
,
swearers
,
drunkards
,
theeues
,
and
lyars
,
such
soyles
are
fruitfull
of
such
imps
,
that
a
man
would
thinke
the
old
Sodomites
were
returned
from
hell
:
yea
the
malitious
man
slacketh
not
to
sowe
these
too
thicke
,
in
such
fields
as
good
seede
is
cast
into
continually
.
4.
The
ordinance
it selfe
speaketh
for
it
owne
necessitie
:
beeing
the
meanes
wherby
those
,
who
by
it
are
brought
to
the
faith
,
are
also
preserued
in
it
;
the
milke
whereby
babes
begotten
grow
to
strong
meate
,
and
are
led
from
their
infancie
,
to
their
full
age
in
Christ
.
As
I
appointed
thee
]
After
that
the
Apostle
had
declared
Titus
his
place
and
dutie
;
he
commeth
to
the
second
point
,
namely
,
his
direction
therein
:
not
giuing
him
leaue
to
adde
any
thing
of
his
owne
invention
,
or
alter
any
thing
which
Paul
himselfe
had
done
;
but
bindeth
his
hands
from
doing
,
or
vndoing
any
thing
,
in
his
whole
administration
,
but
as
Paul
had
commanded
and
appointed
him
:
the
tenour
of
his
commission
reacheth
no
further
.
Whence
we
may
learne
,
that
Doctr.
The
ordering
and
gouerning
of
the
Church
,
a
watch
of
the
Lord
to
keepe
,
namely
,
the
will
of
God
expressed
in
his
word
,
which
must
be
the
beginning
of
euery
motion
and
rest
in
the
Church
.
Vse
.
Let
the
bold
Papists
come
and
say
one
by
one
,
I
haue
a
vision
,
or
I
haue
a
dreame
,
He
that
despiseth
you
,
despiseth
me
.
Ans.
So
long
as
they
speake
according
to
their
commission
,
which
is
,
teach
them
to
keepe
all
that
I
haue
commanded
you
,
Matth.
28.28
.
Obiect
.
Matth.
18.
Tell
the
Church
,
if
he
refuse
to
heare
the
Church
,
let
him
be
to
thee
as
an
heathen
.
Ans.
But
the
Church
must
be
in
their
Ecclesiasticall
iurisdiction
tied
to
some
certaine
rule
,
which
is
described
in
the
word
.
Ob.
But
Paul
and
Timothie
deliuered
some
decrees
ordained
by
the
Apostles
and
Elders
,
to
be
kept
,
Act.
16.4
.
Ans.
1.
They
must
knowe
their
power
subiected
and
inferiour
to
this
Apostolicall
.
2.
euen
the
Apostles
themselues
gaue
no
decrees
,
but
such
as
were
comprehended
in
the
written
word
:
as
in
Act.
15.29
.
It
seemeth
good
to
the
Holy
Ghost
and
vs
,
to
lay
no
other
burthen
,
but
in
these
necessarie
things
:
wherein
besides
that
in
ordering
the
Church
we
see
they
had
such
an
immediate
assistance
of
the
holy
Ghost
,
that
they
could
not
erre
:
so
also
the
things
decreed
were
according
to
the
written
word
:
As
the
things
offered
to
Idols
,
and
fornication
were
condemned
in
the
morall
law
:
the
eating
of
blood
forbidden
to
Noah
,
before
Moses
;
and
in
the
law
:
partly
,
because
there
was
some
symbol
in
it
of
the
blood
of
Christ
,
by
which
the
soule
is
purged
:
and
partly
,
to
auoide
the
note
of
inhumanitie
and
crueltie
.
And
things
strangled
were
before
the
Apostles
times
prohibited
for
the
former
reason
,
least
blood
not
let
out
should
be
eaten
.
Which
two
latter
,
although
their
nature
were
changed
and
free
in
themselues
after
Christ
:
yet
the
Apostle
in
the
time
of
gathering
the
Church
of
the
Iewes
and
Gentiles
,
because
he
would
haue
no
bones
of
dissention
cast
betweene
them
,
and
auoide
the
scandall
;
for
a
time
required
them
,
and
forbore
to
abrogate
them
:
but
would
haue
them
for
the
time
retained
without
all
opinion
of
worship
,
necessitie
,
and
much
lesse
of
merit
:
by
all
which
bonds
the
Papists
would
fasten
vpon
vs
all
their
humane
inventions
:
so
that
all
their
allegations
are
too
weake
to
remooue
vs
from
this
hold
,
so
immooueably
grounded
vpon
the
Scriptures
.
Vers.
6.
If
any
be
vnreprooueable
,
the
husband
of
one
wife
,
hauing
faithfull
children
,
which
are
not
slandred
of
riot
,
neither
disobedient
.
In
these
words
the
Apostle
entreth
that
particular
direction
,
how
Titus
should
behaue
himselfe
in
the
house
of
God
;
both
in
the
placing
of
Elders
,
and
redressing
abuses
in
all
sorts
of
persons
.
For
the
former
,
because
it
is
the
maine
either
beautie
or
blemish
of
any
Church
,
either
to
be
g●aced
,
or
dishonoured
with
gracious
,
or
graceles
Ministers
;
they
beeing
as
captaines
or
leaders
to
the
people
in
whatsoeuer
waies
themselues
take
vp
;
therefore
that
Titus
should
not
laie
rash
hands
vpon
any
,
but
after
triall
make
choice
of
such
men
,
as
should
be
found
worthy
euery
way
for
that
worthie
worke
:
and
that
he
should
not
be
deceiued
in
his
choice
,
Paul
taketh
paines
to
draw
him
a
patterne
,
and
giue
him
a
liuely
picture
of
the
man
whom
he
meaneth
.
And
this
he
doth
by
a
full
description
of
the
qualities
and
conditions
(
as
his
lineaments
)
the
proportion
of
which
,
if
he
can
espie
,
he
hath
found
the
man
he
sought
,
and
whom
the
Church
needeth
.
Now
these
qualities
,
as
they
concerne
either
his
life
,
and
conuersation
;
or
else
his
abilitie
and
fitnes
for
doctrine
and
instruction
,
so
doth
the
Apostle
in
this
order
prosecute
them
:
the
former
from
this
to
the
9.
verse
,
the
latter
in
the
latter
part
of
this
Chapter
.
First
then
for
the
life
of
him
,
who
is
to
be
called
to
this
office
in
the
Church
,
it
is
required
,
1.
in
generall
,
that
he
be
vnreprooueable
,
and
that
both
at
home
and
abrode
,
as
we
shall
see
:
2.
more
specially
for
his
further
beautifying
,
he
must
both
be
furnished
with
certaine
vertues
,
which
must
positiuely
shine
in
him
:
and
these
are
such
as
concerne
his
priuate
life
,
and
family
:
described
in
their
kinds
,
and
partly
in
this
6.
verse
,
and
vrged
by
reasons
in
the
7.
as
also
he
must
be
freed
from
many
particular
vices
,
which
are
reckoned
vp
,
and
amplified
by
the
opposition
of
the
contrarie
vertues
which
he
must
exercise
,
vers.
7.8
.
This
is
the
carriage
of
these
verses
,
the
particulars
whereof
shall
be
propounded
,
and
further
prosecuted
in
their
places
.
First
,
it
is
required
in
generall
in
the
life
of
him
that
is
to
be
set
ouer
a
people
as
their
pastor
,
and
teacher
,
that
he
be
vnreprooueable
.
By
which
the
Apostle
meaneth
nothing
lesse
,
then
one
that
is
without
fault
,
or
infirmitie
,
or
sinne
:
for
there
is
none
that
liueth
,
and
sinneth
not
:
and
the
high
priest
,
though
a
speciall
type
of
Christ
,
and
the
chiefe
Minister
of
the
ancient
Church
of
the
Iewes
,
must
first
offer
for
his
owne
sinnes
,
and
then
for
the
sinnes
of
the
people
:
yea
,
and
Christ
himselfe
teaching
his
Disciples
(
the
chiefe
Ministers
of
the
new
Testament
)
to
pray
;
taught
them
to
say
daily
,
Forgiue
vs
our
trespasses
:
without
crime
▪
though
not
any
,
saue
the
Sonne
of
God
himselfe
,
euer
liued
without
sinne
:
All
which
open
to
vs
the
meaning
of
the
precept
.
art
thou
become
weake
like
one
of
vs
?
Phisitian
heale
thy selfe
:
and
Paul
sheweth
the
dutie
of
euery
Minister
,
namely
,
to
minister
well
:
and
the
fruit
of
it
,
he
getteth
a
good
report
,
and
great
libertie
in
the
faith
.
Wherein
let
a
Minister
be
wanting
;
if
he
were
able
to
speake
with
the
tongues
of
men
and
Angels
,
snare
of
the
deuill
,
that
is
,
when
he
seeth
his
life
still
more
and
more
exprobrated
,
and
himselfe
more
despised
euery
day
then
other
(
for
it
is
iust
with
God
,
that
with
the
wicked
should
be
reproch
)
then
he
beginnes
to
grow
so
bold
,
and
impudent
,
as
that
he
casts
off
all
shame
,
and
care
,
and
as
one
desperate
and
hardened
in
sinne
,
prostituteth
himselfe
remorselesly
vnto
all
lewdnes
and
vngodly
conuersation
.
Vse
.
1.
Hence
may
we
see
the
reason
,
Satans
Ministers
(
for
the
Apostle
calleth
them
no
better
)
keepe
out
the
Ministers
of
God
.
let
his
kingdome
come
euery
where
,
that
such
maine
pillars
of
Satans
kingdome
,
may
be
shaken
and
broken
,
especially
in
reformed
Churches
,
which
professe
,
Vse
.
2.
Note
hence
what
conformitie
is
most
vrged
by
Christ
in
all
his
Ministers
:
namely
,
the
●●iting
to
vncorrupt
doctrine
,
an
vnblameable
life
:
by
these
two
,
shall
all
men
know
who
are
the
true
Ministers
sent
of
Christ
:
this
voice
,
and
these
hands
are
infallible
distinctions
not
onely
of
Ministers
from
other
men
,
but
euen
of
Ministers
among
themselues
,
and
the
maine
and
intolerable
inconformitie
of
Ministers
,
is
the
suiting
of
Iacobs
voice
with
Esaus
hands
.
The
Minister
hath
not
done
his
dutie
when
he
hath
pointed
to
others
the
way
to
heauen
,
and
himselfe
either
stand
still
like
a
statue
in
the
way
;
or
else
like
the
creuise
,
goeth
backward
:
but
he
must
in
nothing
giue
offence
,
least
his
Ministerie
be
blamed
:
that
beleeue
,
an
example
in
word
,
conuersation
,
loue
,
spirit
,
faith
,
purenes
,
euen
as
he
set
himselfe
an
example
to
Timothie
,
2.
Tim.
3.10
.
But
thou
hast
knowne
my
doctrine
,
manner
of
liuing
,
purpose
,
faith
,
long
suffering
,
loue
,
and
patience
:
for
this
example
hath
the
force
of
a
rule
either
good
or
bad
:
Peters
example
constrained
the
Gentiles
to
do
like
the
Iewes
:
2.
Haue
a
care
of
a
good
name
,
as
well
as
a
good
conscience
;
not
so
much
for
thy
owne
as
for
Gods
glorie
:
neither
because
thy selfe
,
but
others
stand
much
vpon
it
.
3.
Auoid
occasions
of
sinnes
,
appearances
of
euill
,
seeing
thy
motes
become
beames
.
4.
Studie
to
doe
thy
owne
dutie
diligently
,
meddle
not
with
other
mens
matters
.
5.
Curbe
,
and
couer
thy
own
infirmities
,
buffet
thy
bodie
,
and
bring
it
in
subiection
.
6.
Daily
pray
for
thy selfe
,
with
desire
of
the
prayer
and
admonition
of
others
.
Thus
oughtest
thou
that
art
a
Minister
set
thy selfe
a
coppie
vnto
men
;
howsoeuer
the
most
rent
such
coppies
out
of
their
bookes
,
as
too
precise
and
exact
.
Vse
.
3.
How
men
are
to
conceiue
of
Ministers
,
not
as
of
men
without
sinne
,
or
infirmities
,
as
the
Apostles
confessed
they
were
mortall
men
,
subiect
to
the
same
infirmities
with
others
:
Husband
of
one
wife
]
Hauing
●eard
what
is
generally
required
of
euery
Minister
that
he
be
vnblameable
:
Now
we
are
with
the
Apostle
,
to
descend
to
those
priuate
vertues
which
concerne
his
economicall
administration
.
And
those
in
this
verse
are
two
;
the
former
concerning
himselfe
,
in
preseruing
his
owne
chastitie
:
the
latter
respecteth
the
persons
within
his
family
,
namely
,
his
children
,
ouer
whom
he
is
to
exercise
Christian
authoritie
,
gouerning
them
as
a
father
,
who
is
a
Minister
:
framing
them
to
dutie
towards
God
,
and
himselfe
,
and
trayning
them
vp
carefully
in
the
doctrine
both
of
faith
and
good
manners
.
For
1.
concerning
their
religion
,
it
is
required
that
they
be
faithfull
children
.
2.
For
their
manners
they
must
be
,
1.
temperate
,
2.
obedient
.
And
both
of
these
declared
in
their
contraries
whereof
they
must
be
free
:
as
1.
they
must
not
be
slandred
of
riot
,
which
is
a
lauish
wasting
,
and
a
needles
spending
of
goods
.
2.
Not
disobedient
,
but
such
as
will
endure
the
yoke
.
These
two
vertues
must
especially
be
exercised
of
euery
one
that
is
to
be
a
Minister
of
Christ
:
the
former
of
which
beautifieth
his
owne
person
;
the
latter
graceth
his
family
;
and
both
of
them
adorne
his
calling
and
profession
.
To
vnderstand
the
former
aright
,
we
must
first
remooue
the
false
interpretations
:
and
2.
propound
and
establish
the
true
sense
,
and
then
come
vnto
the
doctrines
.
And
first
where
the
Apostle
requireth
that
the
Minister
be
the
husband
of
one
wife
:
the
Papists
interpret
it
most
ridiculously
in
an
allegorie
,
affirming
that
Pauls
meaning
is
,
that
an
Elder
must
haue
but
one
wife
,
and
that
must
be
his
Church
.
But
the
scope
of
the
place
is
not
to
answer
the
question
,
whether
one
minister
may
haue
two
Churches
or
no
;
but
what
a
one
he
ought
to
be
for
the
gouernement
of
himselfe
and
his
,
that
is
to
be
set
euer
any
people
.
2.
What
meaneth
it
that
this
husband
must
haue
faithfull
children
;
if
he
may
not
haue
a
wise
other
then
the
Church
?
If
it
be
said
,
that
by
these
children
must
be
meant
the
faithfull
and
the
children
of
God
begotten
in
the
Church
:
I
answer
,
that
the
same
Apostle
to
Timothie
,
cutteth
the
sinewes
of
all
such
cauills
:
where
he
expoundeth
the
same
precept
necessarily
to
be
meant
litterally
,
and
not
in
this
allegorie
;
by
the
reason
of
it
annexed
,
for
if
he
cannot
gouerne
his
owne
house
,
how
shall
he
gouerne
the
house
of
God
?
Secondly
,
others
say
,
he
must
be
the
husband
of
one
wife
onely
,
and
that
after
the
first
he
may
not
haue
a
second
.
Which
opinion
Montanus
and
Tertullian
extended
to
all
sorts
of
men
:
the
Grecians
after
restrained
it
to
the
Clergie
:
and
the
Romanists
were
readie
inough
to
take
it
vp
,
and
stil
reserue
it
among
the
rest
of
their
rubbish
.
But
that
also
is
as
grosse
and
false
exposition
.
For
1.
he
that
marrieth
a
second
wife
after
the
decease
of
the
first
▪
(
if
he
keepe
himselfe
faithfully
vnto
her
,
)
is
still
but
the
husband
of
one
wife
,
seeing
the
lawe
of
the
former
is
by
God
dissolued
.
2.
It
is
a
generall
commandement
,
that
if
the
brother
die
without
children
,
she
is
not
an
adulterer
if
shee
take
another
man
.
To
which
truth
many
of
the
fathers
accord
.
Thirdly
,
an
other
sleight
of
the
Papists
must
be
auoided
,
who
haue
thus
corrupted
it
:
If
any
haue
beene
the
husband
of
one
wife
,
and
now
be
not
,
he
may
be
a
minister
:
but
the
spirit
of
God
changeth
no
tenses
here
,
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
must
be
supplyed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lastly
,
neither
must
it
be
vnderstood
,
so
as
the
Minister
must
of
necessitie
be
the
husband
of
one
wife
,
and
may
not
liue
single
:
for
though
all
cannot
receiue
Christs
speach
concerning
continencie
,
yet
some
there
are
to
whom
it
is
giuen
,
he
that
is
able
to
receiue
this
,
let
him
receiue
it
.
But
the
true
meaning
is
,
that
the
minister
ought
to
be
content
with
one
wife
at
once
,
and
not
defile
himselfe
by
polygamie
:
and
this
precept
was
not
without
ground
:
for
among
both
Iewes
and
Gentiles
,
the
custome
of
polygamie
had
so
farre
preuailed
,
that
it
was
become
as
naturall
,
to
marrie
many
wiues
at
once
:
now
the
Apostle
perceiuing
that
custome
,
had
taken
away
the
sense
of
the
sinne
,
and
placing
Titus
to
redresse
things
amisse
,
he
beginneth
at
this
great
enormitie
,
and
prohibiteth
him
to
choose
such
into
office
in
the
Church
,
as
had
giuen
such
note
of
an
inordinate
life
.
Quest.
But
was
it
lawfull
for
other
men
to
haue
more
wiues
then
one
at
once
,
seeing
the
precept
is
giuen
onely
to
ministers
?
Ans.
No
:
and
yet
the
minister
here
onely
inhibited
directly
,
as
whom
he
dealeth
with
:
but
the
people
herein
also
,
so
farre
as
his
example
was
propounded
to
their
imitation
,
in
the
obseruation
of
the
whole
law
of
God
.
For
here
we
may
fitly
obserue
these
2.
rules
for
our
directions
.
1.
That
all
the
vertues
which
are
required
of
common
Christians
,
must
be
much
more
in
the
minister
,
as
euerie
thing
in
the
sanctuarie
,
was
double
to
that
which
was
common
,
as
the
cubit
,
the
shekel
of
the
sanctuarie
.
2.
That
all
the
morall
vertues
required
and
expressed
in
the
life
of
the
Minister
,
must
be
imitated
of
common
Christians
;
who
must
follow
him
so
farre
as
he
followes
Christ
:
and
in
his
generall
dutie
see
their
owne
;
both
of
them
hauing
but
one
way
to
heauen
.
So
much
of
the
meaning
.
The
doctrines
are
two
.
-
1.
The
mariage
of
ministers
is
a
lawfull
,
and
holy
ordinance
of
God
.
-
2.
Polygamie
was
euer
a
thing
blame-worthie
,
euen
in
the
best
.
Doct.
1.
Seeing
that
we
are
cast
into
the
last
times
,
contempt
of
women
vnder
a
semblance
of
sanctitie
,
doctrine
of
deuills
,
1.
Tim.
4.1.3
.
haue
prohibited
mariage
to
all
orders
of
their
Clergie
,
and
admit
none
into
their
orders
,
without
a
vowe
of
perpetuall
single
life
;
from
which
if
they
euer
after
depart
,
they
depriue
them
of
all
dignities
,
cut
them
off
as
apostates
from
the
faith
,
and
adiudge
them
if
they
iustifie
that
opinion
,
euen
to
death
it selfe
.
Quest.
But
why
should
they
depriue
themselues
of
their
libertie
,
and
the
comfort
of
that
estate
?
it
seemeth
to
be
meere
conscience
that
should
lead
them
to
vndergoe
such
a
burden
.
Ans.
I
hope
to
make
it
appeare
that
it
is
nothing
lesse
then
conscience
,
enformed
by
the
word
,
by
the
answer
of
their
chiefe
allegations
.
grosse
hypocrisie
,
causing
them
to
make
a
shew
of
greater
holinesse
and
chastitie
then
all
others
,
in
which
regard
we
may
as
well
yeeld
them
the
title
of
Puritans
,
as
they
challenge
the
thing
it selfe
.
2.
presumptuous
pride
,
for
by
th●ir
doctrine
,
hereby
they
seeke
for
a
further
perfection
then
that
which
the
Law
requireth
of
them
.
3.
the
maine
of
all
is
,
humane
policie
:
for
hereby
they
keepe
their
wealth
together
,
which
1.
maketh
them
able
to
maint●ine
their
royall
estate
.
2.
it
maketh
the
world
to
admire
them
,
such
is
their
●ompe
,
and
glorie
.
3.
by
their
great
promotions
and
dignities
they
a●●●re
,
and
ally
vnto
them
the
greatest
nobles
of
the
earth
,
by
whom
they
strengthen
their
estate
:
so
as
neuer
could
mans
wit
deuise
a
surer
way
to
keepe
their
wealth
;
which
euery
eie
may
see
to
be
the
proppe
of
their
greatnesse
,
and
which
by
the
marryage
of
all
their
orders
might
quickly
be
dissipated
and
dispersed
.
2.
by
this
policie
they
haue
their
vassals
and
instruments
,
whom
they
must
dispatch
with
death
and
deadly
things
about
them
into
all
countreys
,
more
free
and
prompt
to
the
vndertaking
and
accomplishment
of
any
misc●iefe
.
These
I
take
to
be
their
strongest
foundations
of
their
tottering
building
;
as
for
other
which
they
vent
out
to
the
world
,
they
are
but
shewes
and
pre●ences
,
and
sandie
grounds
of
foolish
builders
,
as
now
we
are
to
manifest
.
Ob.
First
,
out
of
the
old
Testament
they
alledge
diuerse
things
,
as
Leu.
11.
Be
ye
holy
,
for
I
am
holy
:
and
,
ye
that
carie
the
holy
vessels
of
the
Lord
,
be
holy
:
and
,
the
Priests
and
Leuites
in
ministring
their
turnes
before
the
Lord
,
must
abstaine
from
their
wiues
:
and
Abimelech
would
not
giue
Dauids
young
men
hallowed
bread
,
vnlesse
they
had
abstained
from
women
:
and
,
they
that
eate
the
Passeouer
had
their
loynes
girt
,
which
is
the
seate
of
lust
.
Therefore
none
in
orders
may
marrie
.
Ans.
1.
In
such
allegations
they
are
long
and
tedious
,
but
of
which
I
may
truely
say
,
as
the
Stoiks
of
diseases
;
if
they
be
long
,
they
are
light
.
And
to
beginne
with
their
last
symbolicall
argument
,
we
will
lightly
passe
it
,
as
worthy
of
something
else
rather
then
an
answer
:
both
because
symbolicall
diuinitie
wil
beare
no
argument
,
but
also
in
that
they
haue
not
prooued
,
nor
can
,
that
all
they
that
eate
the
Passeouer
were
Priests
:
As
for
that
of
Abimelech
,
1.
Dauids
seruants
were
souldiers
,
not
Priests
,
and
therefore
is
it
impertinent
.
2.
they
were
such
as
had
wiues
,
how
can
we
conclude
from
them
,
In
the
three
former
allegations
they
are
not
vnlike
an
inexpert
musitian
,
who
harpeth
altogether
vpon
some
one
iarring
string
,
and
so
marres
all
the
musicke
:
for
all
of
them
are
laid
vpon
this
vnsound
and
vngodly
position
,
which
they
take
for
graunted
,
that
marriage
is
an
vncleane
and
vnholy
thing
:
be
holy
,
&
therfore
abstaine
from
marriage
.
Which
heresie
of
Montanus
and
the
Manichee●
▪
Pope
Syricius
and
his
successors
haue
fought
manfully
to
maintaine
〈◊〉
of
that
place
of
the
Apostle
,
Those
that
are
in
the
flesh
,
cannot
please
God
:
as
though
they
had
neuer
read
,
that
God
was
the
institutor
of
it
,
and
not
as
a
remedie
,
but
when
there
was
no
maladie
,
whome
God
hath
ioyned
,
ordinance
of
God
,
is
sanctified
by
the
word
and
prayer
;
and
that
all
things
are
pure
to
the
pure
:
and
this
institution
so
especially
,
as
that
the
infidel
husband
is
sanctified
in
the
beleeuing
wife
,
and
the
vnbeleeuing
wife
in
the
beleeuing
husband
:
and
that
the
woman
thorough
bearing
of
children
shall
be
saued
if
she
continue
,
&c.
But
what
should
I
light
so
many
candles
in
such
sunshine
,
were
it
not
to
discouer
their
monstrous
delusion
.
Secondly
,
are
none
commanded
to
be
holy
but
the
Priests
,
and
not
as
well
all
the
Israelites
?
or
was
that
sanctitie
any
other
,
but
that
which
standeth
in
pure
heart
,
good
conscience
,
and
faith
vnfained
,
in
innocencie
and
loue
towards
God
and
men
?
Now
if
all
such
as
thus
must
be
holy
are
inhibited
mariage
,
where
should
we
seeke
an
holy
seede
?
Thirdly
,
funeralls
of
the
dead
,
neither
must
they
be
shauen
,
Leu.
21.1.5
.
but
to
imitate
them
herein
would
not
stand
with
their
ease
or
profit
.
And
yet
notwithstanding
all
these
purifications
,
was
it
neuer
concluded
that
Priests
and
Leuites
might
not
haue
their
wiues
:
but
if
any
found
reason
may
be
gathered
from
their
example
,
it
might
rather
be
thus
framed
;
Euen
the
Priests
and
Leuites
had
their
wiues
,
and
much
more
may
the
Ministers
of
the
newe
Testament
.
As
for
that
they
obiect
out
of
Isay
56.4.5
.
The
answer
is
readie
and
plaine
,
that
the
Prophet
speaketh
not
of
any
that
had
vowed
continencie
;
but
of
such
as
had
been
made
Enuches
involuntarily
,
to
whom
that
comfortable
promise
is
made
,
not
for
their
continencie
,
or
beeing
Enuches
,
but
for
keeping
the
sabbath
,
choosing
the
thing
which
was
pleasing
to
God
,
and
taking
hold
of
his
couenant
.
Obiect
.
Further
out
of
the
new
Testament
they
alleadge
many
things
,
especially
out
of
the
1.
Cor.
7.
as
where
Paul
wisheth
men
to
be
without
distraction
,
ver.
5.
to
abstaine
for
a
time
to
giue
themselues
to
fasting
and
prayer
,
7.
where
is
concluded
that
this
estate
hindreth
the
exercises
of
pietie
,
and
therefore
intolerable
in
a
Minister
:
and
further
,
where
he
saith
that
the
vnmarried
careth
for
the
things
of
the
Lord
,
but
the
married
rather
care
how
to
please
one
another
,
v.
32.
and
,
those
that
are
vnmarried
,
it
is
good
so
to
abide
:
and
,
he
that
giueth
not
his
daughter
doth
better
:
and
,
the
widow
is
more
blessed
if
she
so
abide
,
ver.
last
.
Ergo.
No
Minister
may
marrie
.
Ans.
Doe
not
these
men
bewray
the
nakednes
and
pouertie
of
their
cause
,
when
they
are
glad
to
snatch
here
and
there
a
word
,
to
wrest
against
the
authors
meaning
,
without
due
regard
:
yea
,
with
vtter
neglect
of
the
scope
and
all
circumstances
of
the
place
?
for
to
whom
writ
the
Apostle
?
was
it
not
to
the
whole
Church
of
Corinth
?
so
as
by
their
collection
,
it
was
not
lawfull
for
any
man
or
woman
of
that
citie
to
be
married
.
2.
what
times
writ
Paul
in
?
was
it
not
in
times
of
most
heauie
persecutions
;
which
in
all
that
chapter
he
had
a
speciall
eye
vnto
?
3.
In
what
manner
writ
he
?
hath
his
proper
gift
,
according
to
which
he
is
to
walke
?
v.
7.
&
17.
doth
he
not
professe
that
he
speaketh
for
their
commoditie
,
as
giuing
them
an
wholesome
counsell
,
and
not
to
entangle
them
in
a
snare
?
v.
35.
and
that
which
he
speaketh
is
in
regard
of
the
present
occasion
and
necessitie
:
v.
26.
notwithstanding
all
which
,
no
married
persons
may
defraud
one
another
,
v.
5.
and
much
lesse
depart
one
from
an
other
,
v.
10.
4.
For
the
matter
alleadged
.
Because
the
Apostle
would
haue
all
Christians
as
free
from
distraction
as
might
be
;
and
because
they
must
abstaine
too
extraordinarie
fasting
and
prayer
,
which
those
dangerous
dayes
,
and
tyrannicall
times
called
vpon
them
for
,
(
the
place
not
beeing
meant
of
ordinarie
prayer
)
can
it
be
wr●ng
out
of
the
place
,
that
marriage
therefore
must
be
vowed
against
,
either
of
them
,
or
much
lesse
of
any
other
sort
of
men
?
Againe
,
because
the
Apostle
speaketh
of
some
carnal
persons
matched
together
,
that
they
regard
the
things
of
the
world
,
and
the
pleasing
one
of
another
aboue
the
pleasing
of
God
:
can
any
shewe
of
argument
evince
,
that
therefore
either
marriage
is
vnholy
,
or
is
of
any
sort
of
men
to
be
disavowed
?
for
that
the
place
must
be
so
vnderstood
,
is
euident
:
else
what
shall
we
think
of
Abraham
and
Sarah
,
Isaac
and
Rebecca
,
Elcanah
and
Annah
,
Zacharie
and
Elizabeth
,
Aquilla
and
Priscilla
:
shall
we
thinke
that
these
faithful
couples
cared
not
for
the
things
of
god
?
and
if
they
did
,
why
cannot
other
beleeuers
?
and
if
mariage
were
such
an
enemie
to
prayer
,
and
hinderance
of
pietie
in
it selfe
,
as
they
would
make
it
,
why
are
all
Christians
commanded
to
pray
continually
?
to
possesse
their
vessels
in
holinesse
,
and
honour
?
how
is
it
that
we
reade
of
families
called
Churches
?
how
could
any
man
say
,
I
and
my
house
will
serue
the
Lord
?
how
doth
the
wise
man
say
,
that
by
a
wise
woman
the
house
is
built
vp
?
And
indeede
where
God
giueth
such
a
one
,
a
man
is
freed
from
many
distractions
,
and
findeth
his
wife
a
fit
helpe
made
vnto
him
;
whereas
it
was
not
good
for
him
to
be
alone
.
Finally
,
as
all
married
persons
neglect
not
;
so
all
single
persons
seeke
not
the
things
of
God
:
for
we
reade
of
many
foolish
virgins
.
Furthermore
,
where
the
Apostle
affirmeth
it
to
be
good
to
abide
single
,
either
in
virginitie
or
widowhead
;
and
not
to
giue
the
daughter
in
marriage
,
&c.
and
that
onely
in
regard
of
the
present
times
;
shall
no
time
afford
lawfulnes
for
some
sort
of
men
to
marie
?
And
that
those
precepts
are
so
to
be
vnderstood
,
the
Apostle
himselfe
expresseth
:
for
if
good
were
opposed
to
euill
of
sinne
;
then
had
the
Apostle
contradicted
himselfe
,
when
he
said
,
that
he
that
marrieth
(
not
only
doth
not
euill
)
but
doth
well
:
but
good
is
opposed
to
that
which
is
incommodious
,
or
inexpedient
:
so
is
the
word
also
vsed
Matth.
19.10
.
and
this
is
that
the
Apostle
saith
,
it
is
not
good
for
the
present
necessitie
:
that
is
,
it
is
not
conducible
,
should
not
marrie
,
nor
get
children
:
Why
?
shall
haue
sorrow
in
the
flesh
:
vers
.
28.
Many
more
places
they
abuse
,
but
these
are
the
chiefe
.
Against
all
which
,
this
place
of
the
Apostle
may
settle
the
iudgement
;
where
is
auouched
,
that
the
Minister
may
be
the
husband
of
one
wife
,
and
the
qualities
of
this
wife
described
,
1.
Tim.
3.12
.
the
euidence
of
which
two
places
collated
,
none
but
such
as
are
willingly
blind
can
resist
:
which
with
some
other
places
haue
so
pressed
them
,
as
that
they
haue
beene
driuen
to
,
and
from
many
poore
shifts
.
As
1.
they
alleadge
against
this
place
,
that
in
the
Apostles
daies
indeed
while
the
Church
was
rude
and
deformed
,
there
were
fewer
precepts
giuen
,
and
there
beeing
but
few
conuerted
,
it
was
permitted
to
the
Clergie
to
marrie
:
but
afterwards
the
Church
growing
more
confirmed
,
and
better
ordered
,
this
precept
of
chastitie
was
added
.
Ans.
But
who
but
Satan
could
teach
them
so
to
distinguish
,
vnreprooueable
,
the
husband
of
one
wife
.
2.
Others
seeking
to
elude
this
text
say
,
that
the
Church
indeed
had
power
then
to
appoint
what
constitutions
she
pleased
,
and
saw
fittest
for
her
present
condition
,
and
that
this
power
she
still
retaineth
:
so
as
looke
as
the
Master
of
a
family
hath
it
in
his
power
to
entertaine
none
but
single
men
seruants
in
his
family
;
the
like
power
hath
the
Church
if
she
please
,
to
admit
none
into
this
seruice
or
Ministery
but
single
persons
.
Ans.
But
to
follow
them
also
into
that
starting
hole
:
1.
They
must
prooue
their
Church
to
be
this
family
of
Christ
:
and
the
Pope
to
be
the
master
of
this
familie
.
2.
Let
them
improoue
that
the
Master
of
this
familie
is
the
Lord
Iesus
,
who
hath
alreadie
prescribed
a
certaine
forme
,
by
which
he
will
haue
his
Ministers
chosen
:
and
for
the
vse
of
the
Church
to
the
ende
of
the
world
hath
recorded
it
in
the
Scriptures
,
of
which
this
is
a
speciall
branch
,
if
any
be
the
husband
of
one
wife
.
3.
Others
haue
found
out
another
shift
:
namely
,
that
he
who
now
is
the
husband
of
one
wife
and
hath
children
too
,
may
be
chosen
:
but
the
Apostle
saith
not
,
that
after
one
is
made
a
priest
,
he
may
marrie
a
wife
:
so
that
if
the
worst
fall
,
the
vow
of
chastitie
at
the
consecration
of
a
priest
shall
still
stand
in
force
.
Ans.
But
what
a
miserable
shift
is
this
?
for
can
it
be
lawfull
for
a
married
man
to
be
a
Minister
;
and
not
for
a
Minister
to
be
a
married
man
.
It
is
all
one
as
if
an
Anabaptist
should
thus
reason
;
He
that
is
now
a
Magistrate
,
may
lawfully
vse
his
Magistracie
;
but
yet
it
is
not
lawfull
for
any
man
to
become
a
Magistrate
:
or
when
we
are
commanded
to
feare
God
,
a
man
might
thus
reason
:
God
bids
him
that
hath
his
feare
exercise
it
;
but
yet
he
enioynes
vs
not
to
vse
the
meanes
to
come
by
it
.
Surely
notwithstanding
all
these
follies
,
it
must
needs
be
as
lawfull
to
become
an
husband
,
Vse
.
Seeing
then
this
is
one
of
the
lawes
of
nature
,
honourable
among
all
:
the
new
Papists
shift
,
in
all
things
,
is
a
senceles
cauill
,
and
full
of
folly
:
besides
,
But
whoremongers
,
&c.
Obiect
.
But
if
among
all
,
saith
Bellarmine
,
then
among
them
of
consanguinitie
,
and
affinitie
.
Ans.
If
he
had
looked
to
the
words
following
,
and
the
bed
vndesiled
,
he
would
haue
saued
that
obiection
.
3.
The
priests
of
the
law
,
yea
the
high
priest
that
was
to
offer
before
the
Lord
twise
euery
day
,
and
the
Leuites
,
and
the
Prophets
,
and
Prophetisses
:
and
the
Apostles
,
and
most
of
their
successors
,
till
1070.
yeares
after
Christ
,
Rev.
8.
Iohannes
a
Casa
Bishop
of
Beneventum
,
wrote
an
Italian
Poem
in
commendation
of
Sodomie
.
Zeged
Mutius
did
the
like
,
whose
booke
is
approoued
by
the
bull
of
Pope
Iulius
3.
Pope
Sixtus
4.
built
a
Stewes
at
,
Rome
for
the
same
vnnaturall
lust
.
Contra
Origin
.
haeres.
29.
de
quibus
August
.
Isti
sunt
nefanda
facientes
,
sua
corpora
corruptioni
tradentes
.
for
which
no
doubt
the
spirit
of
prophecie
calleth
Rome
by
the
name
of
Sodome
,
for
the
sodomiticall
filthines
of
it
:
for
the
defence
of
which
vnnaturall
and
monstrous
sinne
(
not
to
be
thought
on
,
much
lesse
without
blushing
named
)
some
of
them
haue
written
and
published
sundrie
bookes
.
If
the
monasteries
in
other
countries
came
aswell
to
the
rifling
as
ours
did
in
the
daies
of
King
Henrie
the
8.
of
famous
memorie
therefore
;
no
doubt
but
many
Bales
might
be
set
on
worke
to
write
many
centuries
of
their
filthines
.
Or
if
some
of
their
fishponds
come
to
the
casting
,
as
that
in
Gregorie
the
greats
time
,
it
may
be
that
some
of
their
owne
would
not
sticke
to
write
of
6000.
heads
of
infants
found
in
the
mudde
of
some
one
of
them
.
But
because
it
is
a
shame
to
speake
in
publike
of
the
things
they
shame
not
to
doe
in
secret
,
I
will
forbeare
further
to
mooue
and
stirre
in
this
sinke
,
which
sufficiently
stinketh
in
the
nostrills
of
God
and
men
;
and
conclude
the
point
with
Epiphanius
his
speach
;
They
haue
refused
marriage
,
but
not
lust
:
no
true●
of
the
Originians
then
of
all
the
Popish
orders
.
Doctr.
Polygamie
was
euer
a
thing
blameworthy
,
and
euill
in
it selfe
,
notwithstanding
much
vsed
of
Iew
,
and
Gentile
.
Reasons
.
1.
The
first
matrimonie
was
instituted
betweene
two
persons
onely
;
2.
The
Lord
by
Moses
forbiddeth
it
,
Leu.
18.18
.
Thou
shalt
not
take
one
woman
to
her
sister
:
that
is
,
thou
shalt
not
take
one
woman
to
another
,
to
make
them
as
sisters
;
for
in
the
16.
verse
the
marriage
of
the
wiues
sister
is
forbidden
by
proportion
euen
in
monogamie
:
no
not
after
the
sisters
death
,
seeing
consanguinitie
and
affinitie
agree
in
duration
alike
.
Besides
that
the
phrase
in
Hebrew
is
commonly
so
vsed
:
as
Gen.
26.31
.
Exod.
26.3
.
and
the
reason
of
the
precept
is
,
that
such
a
one
must
not
be
taken
to
greeue
the
other
,
and
seemeth
properly
to
be
meant
of
wiues
in
polygamie
,
3.
The
Prophets
themselues
reprooue
it
vpon
the
ground
of
the
first
institution
,
Mal.
2.15
.
God
made
but
one
woman
at
first
:
and
why
but
one
?
not
that
he
wanted
spirit
,
for
he
had
abundance
;
but
because
he
sought
a
godly
seede
:
wherefore
keepe
your selues
in
your
spirit
,
and
let
no
man
transgresse
against
the
wife
of
his
youth
:
where
the
Prophet
proueth
it
to
be
not
onely
against
the
first
institution
,
but
wisheth
all
posteritie
carefully
to
avoide
it
.
4.
Christ
himselfe
taxeth
it
as
a
violencing
of
the
first
institution
,
Mat.
19.4.5
.
Haue
ye
not
read
that
God
made
them
at
the
beginning
male
and
female
?
and
for
this
cause
shall
a
man
leaue
father
,
and
mother
,
and
cleaue
to
his
wife
,
(
not
wiues
)
and
they
twaine
shall
be
one
flesh
.
5.
Christs
Apostles
condemned
it
,
Eph.
5.31
.
the
same
speach
of
our
Sauiour
Christ
repeated
:
1.
Cor.
7.
Let
euerie
man
haue
his
owne
wife
,
not
wiues
:
and
here
the
Apostle
accounteth
it
such
a
blot
,
as
hindreth
the
admission
of
any
such
into
the
ministerie
.
And
thus
polygamie
beeing
condemned
by
the
first
institution
of
marriage
before
the
Law
,
Obiections
answered
.
The
first
comming
in
of
Polygamie
seemes
plainly
to
ouerturne
the
contrarie
opinion
of
Aquinas
,
whose
words
are
these
,
Fieri
potnit
dispen●a●io
à
Deo
per
inspirationem
internam
.
Supplem.
3.
part
.
qu.
●●
.
art.
2.
and
also
in
the
Lawe
,
after
the
Lawe
by
the
Prophets
,
after
them
by
Christ
himselfe
,
and
by
his
Apostles
,
it
followeth
,
that
it
was
euer
an
euill
condemned
euen
from
the
beginning
.
Obiect
.
But
the
example
of
the
most
of
the
Patriarkes
is
alleadged
for
the
lawfulnesse
of
it
,
for
else
all
they
would
not
haue
vsed
it
,
beeing
the
best
men
that
euer
liued
.
Answ.
The
canon
lawe
saith
,
that
a
common
error
may
not
preiudice
the
least
truth
:
true
it
is
,
that
after
that
most
sauage
tyrant
Lamech
had
first
depraued
Gods
ordinance
,
it
greatly
preuailed
by
example
,
and
especially
then
when
there
was
no
King
in
Israel
:
yet
notwithstanding
the
Prophets
,
and
Christ
call
men
,
not
to
example
,
but
to
the
rule
of
the
first
institution
.
2.
We
neuer
reade
of
any
of
them
(
no
not
the
best
)
well
caried
it
:
but
what
fruit
had
it
betweene
Hadah
and
Sillah
at
first
,
it
still
retained
:
For
what
molestation
brought
it
euen
to
good
men
?
what
a
stirre
had
Abraham
to
compose
Sarah
and
Hagar
to
peace
;
and
in
their
children
Isaac
and
Ismael
,
what
a
number
of
sparkles
of
contention
were
kindled
?
what
heart-griefe
was
it
to
Iacob
to
see
such
daily
emulation
betweene
Leah
and
Rahel
?
and
what
other
was
the
fruit
of
their
enuie
,
but
an
occasion
further
to
draw
him
into
sinne
,
in
taking
first
one
of
their
maids
,
and
then
anothers
,
and
all
to
please
both
;
to
say
nothing
of
the
doe
he
had
doubtlesse
about
their
children
.
When
Moses
speaketh
of
Esaus
2.
wiues
,
he
added
,
they
were
an
heart
griefe
to
Isaac
and
Rebecca
,
Gen.
26.35
.
when
the
Scripture
speaketh
of
Gideons
70.
sonnes
begotten
of
his
owne
bodie
,
with
the
reason
,
for
he
had
many
wiues
,
Iud.
8.30
.
the
very
next
chapter
sheweth
how
Abimelech
slewe
all
these
70.
sonnes
on
one
stone
,
saue
Iotham
.
How
was
Elcanah
troubled
to
satisfie
and
recompence
his
wife
Hannah
,
for
the
reproach
wherewith
Peninnah
her
aduersarie
vexed
her
sore
?
In
the
inclining
of
Salomons
prosperitie
,
loued
many
outlandish
women
,
encrease
and
multiplie
,
and
fill
the
earth
,
and
yet
God
permitted
it
not
to
them
,
but
it
crept
into
the
world
against
that
first
institution
.
Obiect
.
2.
Sam.
12.8
.
He
gaue
thy
Lords
wiues
into
thy
bosome
;
therefore
Dauid
had
many
wiues
both
of
his
owne
and
Sauls
,
the
Lord
beeing
the
author
.
Ans.
Those
words
(
into
thy
bosome
)
indeede
often
signifie
the
neere
coniunction
of
marriage
:
yet
here
,
as
in
some
other
places
,
it
signifieth
onely
,
that
they
were
giuen
vnder
Dauids
power
and
hand
,
namely
,
into
his
subiection
;
and
so
it
signifieth
sometime
nothing
else
,
but
to
haue
something
with
a
man
:
as
elsewhere
Dauid
saith
,
he
bore
the
reproaches
of
the
mightie
in
his
bosome
;
Obiect
.
Deut.
21.10.15
.
there
are
two
laws
which
seeme
to
fauour
it
.
If
a
man
cast
his
affection
vpon
a
woman
,
&c.
And
if
a
man
haue
two
wiues
,
the
sonne
of
the
hated
,
if
first
borne
,
shall
inherit
:
and
therefore
the
Lord
at
least
permitteth
polygamie
.
Ans.
Neither
of
these
two
were
simply
lawfull
,
nor
by
the
law
approoued
to
be
done
:
but
after
it
was
done
,
the
Lord
prouideth
a
law
to
auoid
the
greatest
confusion
,
by
tolerating
and
not
dissoluing
it
:
neither
is
the
law
vnrighteous
herein
,
seeing
it
neither
approoueth
it
,
nor
simply
permitteth
the
fact
,
but
(
supposing
such
a
disorder
may
be
done
)
sheweth
what
is
best
in
such
a
confusion
:
so
the
Lord
tolerated
the
bill
of
diuorce
,
but
neuer
as
agreeable
to
his
will
:
but
as
obseruing
a
wise
rule
of
lawgiuers
,
Obiect
.
Deut.
25.5
.
The
law
was
that
a
brother
dying
without
issue
,
the
next
brother
(
who
perhaps
was
married
)
must
marrie
his
brothers
wife
.
Ans.
We
shall
not
neede
to
answer
with
some
of
the
learned
,
that
the
widow
was
not
to
become
the
wife
of
the
brother
suruiuing
;
but
that
he
was
to
goe
in
to
her
and
doe
the
dutie
of
a
husband
in
raising
seede
to
his
brother
:
but
that
it
was
a
speciall
commandement
,
for
those
times
,
for
certaine
persons
,
and
causes
.
For
it
was
not
so
generall
as
some
may
take
it
:
seeing
1.
it
must
be
meant
of
brethren
dwelling
together
,
that
is
,
such
as
had
not
planted
themselues
in
some
other
familie
.
2.
and
not
if
any
brother
should
die
,
but
if
the
eldest
or
first
borne
,
whose
name
and
family
must
be
preserued
and
reared
;
Vse
.
1.
In
that
this
practise
was
euer
condemned
in
the
word
,
and
yet
come
to
such
an
height
,
euen
in
Gods
deare
seruants
,
that
scarse
they
reteined
any
sence
of
the
sinne
,
doue
without
heart
:
that
is
,
without
vnderstanding
of
the
sence
and
danger
of
sinne
,
through
too
neere
acquaintance
with
it
:
he
that
liueth
in
a
mill
(
we
say
)
hardly
discerneth
of
sounds
,
and
he
that
hath
beene
in
a
noysome
place
is
stuffed
;
euen
so
many
a
one
we
see
who
a
while
will
straine
curtesie
with
some
sinne
,
as
drunkennes
,
swearing
,
riot
,
wantonnes
,
gaming
:
but
after
the
second
or
third
greeting
,
grow
so
familiar
,
as
they
seeme
in
their
eies
to
be
vertues
,
at
the
least
necessarie
vices
.
Thus
by
Gods
iudgement
the
heart
is
hardned
,
and
sinne
riseth
to
his
regiment
:
men
are
of
too
good
nature
,
too
soft
,
and
gentle
in
the
case
of
this
acquaintance
,
and
too
loth
to
offer
it
the
least
discourtesie
:
which
is
a
maine
cause
why
the
Prince
of
the
aire
,
the
patron
of
it
,
worketh
so
mightily
in
the
sonnes
of
disobedience
.
Let
vs
therefore
apply
our
hearts
to
learne
the
Apostles
exhortation
,
Let
no
roote
of
bitternes
spring
vp
to
trouble
you
.
Let
vs
beware
of
rooted
sinnes
,
shut
the
doore
of
the
heart
,
Vse
.
2.
Neuer
let
examples
of
men
preiudice
the
truth
of
God
.
Quest.
But
how
shall
we
profitably
behold
the
examples
of
the
Saints
?
Ans.
By
obseruing
two
rules
.
1.
If
we
make
their
falls
and
infirmities
,
a
glasse
to
behold
the
same
in
our selues
either
for
the
present
,
or
else
suspect
them
in
our selues
for
time
to
come
.
Hauing
faithfull
children
]
After
a
mans
owne
person
,
respect
must
be
had
of
his
priuate
gouernment
and
cariage
,
whom
the
Lord
will
haue
called
so
neere
him
,
as
to
serue
in
holy
things
before
him
:
and
because
it
is
meete
that
such
a
one
be
a
man
of
experience
and
gouernment
,
the
Apostle
would
haue
him
obserued
in
the
priuate
ordering
of
his
family
,
whence
an
aime
may
be
taken
,
how
he
is
likely
to
behaue
himselfe
in
publike
:
that
if
his
fitnes
&
skil
be
tried
in
ruling
the
lesser
and
fewer
,
he
may
the
better
be
trusted
with
the
greater
.
For
that
this
is
the
reason
of
all
this
diligent
enquirie
,
is
plaine
in
1.
Tim.
3.5
.
For
if
he
cannot
gouerne
his
owne
house
,
how
can
he
gouerne
the
house
of
God
?
We
know
that
he
that
is
not
able
to
guid
a
boate
,
is
not
able
to
gouerne
a
great
ship
:
and
he
that
being
married
,
cannot
rule
two
or
three
of
his
own
children
,
so
neare
him
:
much
lesse
can
he
gouerne
a
whole
Church
,
men
and
women
,
who
in
comparison
of
the
other
are
as
strangers
,
and
few
of
them
fully
knowen
vnto
him
.
Quest.
But
in
ordering
the
familie
,
the
first
care
must
be
had
of
the
wife
;
why
doth
the
Apostle
vtterly
omit
that
both
in
this
place
,
and
that
of
Timothie
,
and
in
both
places
only
mention
the
gouernment
of
the
children
?
Ans.
1.
That
care
is
not
excluded
.
2.
The
wife
is
not
so
absolutely
put
vnder
gouernment
as
the
children
;
but
are
partly
gouerners
in
the
familie
with
the
husband
;
and
beeing
the
wife
of
a
Minister
,
is
presupposed
to
be
of
that
grace
and
wisedome
,
as
that
she
is
able
to
take
vp
her
owne
dutie
without
such
enforcement
:
and
therefore
the
Apostle
thinketh
it
sufficient
to
shew
what
a
one
the
Ministers
wife
ought
to
be
,
1.
Tim.
3.11
.
But
3.
and
especially
,
because
in
the
gouernment
of
his
children
there
is
a
more
liuely
resemblance
,
of
such
duties
of
gouernment
,
which
he
is
to
dispense
towards
the
Church
.
And
if
we
looke
a
little
nearer
the
words
,
we
shall
see
that
there
is
nothing
enioyned
the
Minister
as
a
Father
of
children
,
which
belongeth
not
vnto
him
as
he
is
a
spirituall
father
of
the
children
of
God
.
For
if
we
respect
matter
of
instruction
and
doctrine
,
he
must
haue
faithfull
children
:
so
in
the
Church
,
by
diligent
teaching
of
the
doctrine
of
faith
,
must
he
bring
men
vnto
the
faith
:
or
if
we
looke
at
matter
of
manners
,
he
must
do
two
things
:
1.
displant
vices
,
and
plant
the
contrarie
vertues
,
that
they
may
not
be
accused
of
riotous
or
other
vngodly
courses
;
which
also
he
must
publikely
performe
in
the
congregation
by
the
word
of
exhortation
and
rebuke
.
2.
correct
and
chastise
the
obstinate
and
rebellious
,
that
they
be
not
disobedient
:
and
so
as
Minister
he
hath
a
rod
of
correction
,
and
the
censures
of
the
Church
to
inflict
vpon
the
obstinate
.
Now
in
the
children
of
Ministers
are
required
two
things
:
1.
for
their
institution
,
that
they
be
faithfull
children
:
2.
for
their
conuersation
,
they
must
not
be
,
1.
riotous
:
2.
disobedient
.
By
faithfull
children
,
are
meant
such
as
beeing
instructed
in
the
faith
,
are
at
least
in
externall
conuersation
,
answerable
to
the
profession
of
the
faith
they
make
.
Quest.
But
is
it
in
the
power
of
any
Minister
,
or
man
to
haue
faithfull
children
:
may
not
a
good
man
and
a
Minister
too
,
haue
most
graceles
children
?
Ans.
There
is
no
man
but
he
is
to
endeauour
that
his
children
may
haue
euen
the
grace
of
faith
;
which
is
further
laid
out
of
his
power
then
by
getting
himselfe
within
the
couenant
.
But
there
is
no
good
man
,
who
hath
it
not
in
his
power
,
to
instruct
his
children
in
the
doctrine
of
faith
:
and
also
for
outward
order
to
make
them
conformable
,
and
in
some
measure
answerable
to
that
prof●ssion
,
so
long
as
they
abide
vnder
his
roofe
.
And
if
the
Lord
afterwards
for
some
vnknowen
,
and
secret
cause
by
leauing
them
,
shew
he
hath
no
delight
in
them
;
such
a
father
may
herein
comfort
his
conscience
,
that
to
his
power
he
hath
vsed
the
best
meanes
for
their
good
.
Doctr.
1.
He
that
must
reforme
others
abroad
,
must
first
beginne
at
home
.
For
as
true
loue
beginneth
at
home
,
and
then
disperseth
it selfe
abroad
,
I
and
my
house
:
and
Hester
,
I
and
my
maids
.
And
indeed
sound
reformation
cannot
correct
in
another
what
it selfe
cherisheth
,
neither
can
teach
another
,
and
it selfe
abide
vntaught
.
As
if
it
be
a
zealous
reformation
,
proceeding
from
pure
zeale
;
it
hateth
disorder
most
of
all
in
the
owne
bosome
:
it
lesse
spares
sinne
in
the
owne
heart
,
then
in
the
house
;
and
lesse
in
the
house
then
abroad
;
and
the
nearer
this
serpent
approacheth
,
the
more
is
it
feared
and
fled
from
.
Well
knew
the
Apostle
,
that
he
that
cannot
abide
reformation
in
himselfe
,
can
neuer
endure
it
in
another
;
and
he
that
suffereth
vanitie
,
prophannes
,
irreligion
,
and
disorder
in
his
house
,
he
can
neuer
hate
these
in
the
house
and
Church
of
God
:
and
therfore
maketh
it
a
sufficient
cause
to
debarre
such
a
one
from
the
Ministerie
.
2.
How
dangerous
a
thing
it
is
for
a
man
vnreformed
in
himselfe
,
or
family
,
to
take
vpon
him
in
publike
the
reformation
of
other
,
we
see
in
Moses
himselfe
,
Exod.
4.24
.
whom
as
he
was
going
downe
into
Egypt
to
be
the
guide
and
deliuerer
of
the
Church
,
the
Lord
met
in
the
way
to
haue
slaine
him
:
and
the
reason
was
,
because
his
sonne
Eliazer
was
not
circumcised
,
and
so
his
owne
house
was
vnreformed
.
Whence
we
may
gather
,
how
indignely
the
Lord
taketh
it
,
that
any
man
should
come
to
gouerne
his
house
,
that
gouerneth
not
his
owne
.
If
Moses
himselfe
be
to
plant
circumcision
among
the
people
,
much
more
must
all
his
owne
males
be
circumsiced
:
and
this
must
be
done
,
or
he
shall
die
for
it
,
before
euer
he
come
where
he
must
serue
the
Church
of
God
.
Vse
.
2.
Here
is
a
note
to
knowe
a
true
professor
by
,
not
to
deeme
him
as
he
appeareth
abroad
;
but
if
thou
wouldst
haue
the
iust
length
of
his
foote
,
follow
him
home
from
Church
;
see
how
wisely
he
walketh
in
the
midst
of
his
house
;
see
whether
his
house
be
a
Church
;
how
his
children
are
ordered
;
whether
his
seruants
be
like
Cornelius
his
seruants
;
Doctr.
2.
He
that
would
haue
the
blessing
of
gratious
children
,
My
sonne
,
if
thy
heart
be
wise
,
I
shall
reioyce
:
whereas
,
by
the
iust
iudgement
of
God
,
teach
his
familie
,
Gen.
18.
On
the
contrarie
,
Ely
,
otherwise
a
good
man
,
how
seuerely
was
he
with
his
whole
house
corrected
,
for
neglect
of
this
duty
?
see
the
historie
,
1.
Sam.
2.29
.
4.
Euery
Christian
must
extend
his
care
euen
to
posteritie
,
and
be
a
meanes
to
leaue
his
children
the
true
worshippers
of
God
,
in
the
places
where
he
hath
liued
or
shall
liue
abroad
in
the
world
:
for
as
if
we
would
haue
the
Church
of
God
,
and
his
truth
continue
amongst
vs
,
we
must
then
bring
it
into
our
houses
;
so
if
we
would
haue
it
continue
after
vs
when
we
are
gone
,
we
must
leaue
it
with
our
children
,
that
they
may
continue
it
in
their
houses
also
.
Quest.
But
wherein
especially
doth
this
dutie
consist
,
and
how
may
we
performe
it
?
child
in
the
trade
of
his
way
.
Obiect
.
But
this
is
a
vaine
thing
to
trouble
children
,
alas
what
would
you
haue
children
to
doe
?
Answ.
But
although
it
may
seeme
to
be
fruitlesse
while
they
are
young
,
yet
will
they
remember
it
,
saith
Salomon
,
they
are
old
:
teach
thy
child
to
speake
well
while
he
can
but
speake
,
and
when
he
will
conceiue
afterwards
the
sense
and
meaning
of
it
.
2.
Thou
shalt
not
loose
thy
labour
,
for
by
this
meanes
thou
shalt
displace
,
at
least
restraine
naturall
folly
which
is
bound
vp
in
their
hearts
,
if
thou
dost
nothing
else
.
3.
Looke
vpon
the
examples
of
godly
parents
,
Hannah
brought
Samuel
to
Heli
his
instructor
,
so
soone
as
he
was
weined
,
1.
Sam.
1.
Salomon
was
but
a
tender
child
,
when
Dauid
his
father
taught
him
,
and
said
,
let
thy
heart
hold
fast
my
words
:
Eunica
the
mother
of
Timothie
,
taught
him
the
Scriptures
of
a
child
:
and
what
excellent
fruits
and
testimonies
appeared
in
these
,
of
their
timely
instruction
?
Vse
.
Let
euerie
parent
resolue
of
the
timely
instruction
of
their
children
;
that
as
he
hath
begotten
them
in
the
flesh
,
he
may
be
a
meanes
to
beget
them
in
the
faith
also
;
that
as
he
is
the
father
of
their
bodies
,
he
may
also
become
after
a
sort
the
father
of
their
soules
also
:
and
let
the
mother
be
a
nurse
to
the
soule
of
her
little
ones
as
of
their
bodies
,
and
both
fathers
and
mothers
vse
meanes
that
as
their
children
waxe
in
bodily
strength
and
stature
;
so
also
they
may
growe
to
some
strength
and
age
in
Christ
Iesus
.
But
this
dutie
is
not
discouered
in
the
fruits
of
it
:
nay
,
the
practise
of
our
youth
without
,
and
on
the
Sabbath
,
pointeth
with
the
finger
to
that
rule
that
is
within
doores
throughout
the
weeke
:
and
if
to
profane
the
Sabbath
,
sweare
,
raile
,
curse
,
game
,
contemne
superiours
,
be
notes
of
faithfull
children
;
there
is
a
number
such
:
but
if
these
be
things
better
beseeming
the
education
of
infidels
,
it
is
a
shame
for
professors
of
the
Gospel
to
haue
them
so
rife
amongst
them
.
And
what
other
is
the
next
cause
of
the
generall
profanenes
and
dissolutenes
of
our
age
;
surely
,
because
men
content
themselues
to
send
their
children
to
Church
(
and
yet
some
scarse
that
,
and
many
that
for
a
fashion
,
)
that
if
they
can
meete
with
knowledge
of
God
or
religion
there
,
so
it
is
,
but
they
banish
it
out
of
their
houses
.
And
how
infinitely
doe
we
hereby
disadvantage
our selues
?
The
Papists
confesse
that
all
the
ground
we
haue
got
of
them
,
Not
slandered
of
riot
]
As
the
Apostle
requireth
that
the
children
of
Ministers
should
be
taught
in
wholesome
doctrine
;
so
now
by
remoouing
the
contrarie
,
would
he
haue
them
sutable
in
their
manners
and
behauiour
:
that
euen
in
the
Christian
carriage
of
the
children
,
the
fathers
fitnes
to
gouerne
may
be
approoued
,
scandall
may
be
avoided
,
&
neither
his
doctrine
,
nor
life
may
be
iustly
excepted
against
.
Whence
in
generall
may
be
noted
,
that
the
carriage
of
a
mans
children
is
a
great
credit
or
disgrace
to
his
profession
,
which
as
it
is
true
in
euery
professor
,
so
especially
in
the
Minister
:
for
either
the
fathers
glorie
is
seene
in
his
gouernement
;
or
the
profanenes
of
the
children
is
the
fathers
blemish
.
A
wise
sonne
,
saith
Salomon
,
is
the
crowne
of
his
father
:
but
lewd
children
are
like
Simeon
and
Leui
,
slanderous
things
to
his
wife
;
as
that
he
found
her
not
a
virgin
:
her
fathers
doore
,
and
all
Israel
must
stone
her
:
and
the
reason
is
added
,
why
she
must
be
there
stoned
,
because
she
hath
wrought
follie
in
Israel
,
and
plaied
the
whore
in
her
fathers
house
,
that
is
,
for
transgressing
the
lawe
of
God
,
violating
her
parents
authoritie
and
credit
,
and
defaming
her
fathers
house
.
But
an
especiall
lawe
besides
was
made
for
the
daughter
of
a
Priest
.
If
a
Priests
daughter
play
the
whore
,
polluteth
her
father
,
and
therefore
she
must
be
more
seuerely
dealt
with
then
any
other
,
she
must
be
burnt
with
fire
.
Obiect
.
If
it
be
said
that
whosoeuer
of
other
tribes
were
deprehended
in
the
same
follie
were
also
put
to
death
:
I
answer
,
yea
,
if
they
were
espoused
or
married
:
but
if
virgins
(
except
a
Priests
daughter
)
were
not
.
And
well
may
the
Church
esteeme
of
a
man
according
to
the
gouernment
of
his
children
,
seeing
the
Lord
himselfe
goeth
before
in
this
example
.
How
was
Abraham
honoured
in
his
eyes
,
in
that
his
children
were
so
instructed
,
and
ordered
?
how
was
Ionadab
graced
by
the
Oracle
of
God
himselfe
,
to
honour
his
sonnes
aboue
God
.
More
specially
we
are
to
consider
in
the
precept
,
1.
The
speciall
vice
prohibited
.
2.
the
hatefulnes
of
it
.
3.
the
vse
.
1.
Riot
is
a
prodigall
and
lauish
wast
of
a
mans
substance
,
in
eatings
,
drinkings
,
intemperance
,
voluptuousnes
,
vncleannes
,
or
any
other
filthy
lust
.
2.
The
hatefulnes
of
this
sinne
appeareth
,
1.
In
that
it
is
a
note
of
all
profanes
,
and
irreligion
;
for
the
text
opposeth
it
to
faithfulnesse
.
2.
It
is
branded
to
be
a
course
of
the
vnconuerted
,
yea
the
verie
knot
of
all
the
lusts
of
the
Gentiles
:
and
called
excesse
of
riot
:
see
1.
Pet.
4.4.5
.
3.
It
is
not
onely
an
enemie
to
religion
,
but
euen
foileth
all
ciuill
vertues
:
as
iustice
,
temperance
,
sobrietie
,
peace
,
chastitie
,
humilitie
,
●●uth
,
&c.
For
what
is
the
ruffling
,
and
roysting
life
of
a
number
of
our
gallants
,
and
l●stie
bloods
;
but
an
intemperate
,
an
vnpeaceable
course
?
beeing
men
of
a
word
and
a
blow
,
breathing
out
nothing
but
bigge
words
,
loud
lies
,
fearefull
othes
:
hauing
so
farre
forfeyted
all
their
truth
and
credit
,
as
they
may
iustly
be
suspected
,
least
when
they
speake
truth
,
they
(
as
their
father
the
deuill
)
doe
it
to
deceiue
:
not
at
any
time
conceiuing
or
acting
,
but
what
may
stand
with
their
brutish
appetite
.
And
yet
these
men
call
themselues
,
and
one
another
good
companions
,
and
good
fellowes
;
but
if
euer
the
Lord
open
their
eies
to
see
their
waies
,
their
owne
tongues
shall
confesse
,
that
all
this
while
they
were
so
farre
from
the
suite
of
Saints
and
good
men
,
that
they
were
vnfit
companie
for
honest
ciuill
men
.
4.
Such
an
hatefull
sinne
this
is
,
as
where
it
riseth
to
any
height
in
children
,
the
Lord
will
haue
the
parents
themselues
,
the
euill
of
sinne
:
2.
to
take
away
the
euill
of
infection
:
that
all
others
may
feare
by
his
example
.
3.
The
vse
.
1.
Let
no
man
that
would
be
counted
religious
,
2.
If
the
sinne
be
so
hatefull
in
all
mens
children
,
3.
It
ministreth
vs
occasion
to
bewaile
the
riotous
daies
we
liue
in
:
True
is
that
speach
of
one
,
The
liberalitie
of
the
world
hath
hurt
the
inhabitants
:
but
the
plentie
and
abundance
of
our
countrie
,
hath
set
Antonius
and
Cleopatra
againe
at
strife
,
who
can
be
more
prodigiously
profuse
,
and
riotous
:
yea
it
seemeth
that
men
can
scarse
deuise
how
to
spend
them
fast
inough
in
excesse
.
See
we
not
that
the
dishes
of
our
fathers
were
nothing
so
costly
as
our
sauces
?
their
Nobles
not
better
apparelled
,
then
some
of
our
groomes
;
that
our
Nabals
feasts
,
though
but
farmers
,
are
like
the
feasts
of
a
King
?
where
shall
a
man
sit
downe
in
the
meetings
of
men
,
where
a
man
shall
not
trulier
apply
that
question
,
then
he
that
vttered
it
,
What
meaneth
this
wast
?
but
in
some
entertainments
the
idle
and
sinnefull
wast
of
Gods
good
creatures
is
such
,
as
set
by
that
of
Caligula
,
who
must
haue
his
bread
guilded
;
it
is
iustly
suspected
that
all
the
world
of
the
Gentiles
themselues
would
faile
vs
of
such
presidents
:
and
what
is
this
other
then
the
nurse
as
well
as
the
mother
of
infinite
other
euills
?
what
merueile
is
it
that
the
hearts
of
men
are
so
heauie
,
and
oppressed
,
as
that
no
sence
and
feeling
of
religion
can
be
fastened
vpon
them
?
How
doe
mens
mouthes
runne
ouer
with
impure
o●
vnseemely
speaches
?
how
do
other
escapes
passe
from
them
exceeding
scandalous
and
offensiue
to
the
Church
of
God
which
are
in
these
waies
:
sometimes
loosing
the
holines
and
chastitie
of
their
soules
and
bodies
;
sometimes
striking
vp
most
gracelesse
matches
in
this
their
forgetfulnes
,
rashly
ouershooting
themselues
so
farre
as
bringeth
iust
matter
of
repentance
all
their
daies
:
as
Herod
in
his
riotous
feast
,
passed
his
word
against
Iohn
Baptists
life
:
a
fearefull
fruit
of
this
sinne
.
liuing
will
choke
the
word
,
euen
in
the
best
:
To
gird
vp
the
loines
of
their
minds
,
and
be
sober
.
Euen
as
the
Iewes
and
Eastern
people
at
this
day
,
according
to
the
number
of
them
all
.
Not
disobedient
.
First
,
that
disobedience
of
children
is
a
note
of
irreligion
.
Euen
as
we
noted
in
the
former
vice
,
to
parents
.
all
things
,
with
that
onely
exception
,
or
rather
interpretation
of
the
same
Apostle
,
in
the
Lord
.
iust
thing
,
with
promise
,
that
is
,
with
speciall
promise
of
blessednesse
to
the
obseruer
.
The
second
commandement
hath
a
generall
promise
to
the
keepers
of
the
law
in
generall
;
but
no
commandement
hath
a
speciall
promise
annexed
but
the
fifth
;
and
therefore
the
Lord
looketh
it
should
more
especially
be
respected
.
4.
the
taking
vp
of
this
dutie
will
be
a
way
and
meanes
to
wipe
away
the
future
teares
and
griefe
of
their
parents
in
their
own
ruine
,
yea
a
foundation
and
ground
of
the
glorie
of
their
father
,
and
the
ioy
of
their
mother
;
and
besides
a
seede
of
the
obedience
of
their
owne
children
to
themselues
if
in
time
to
come
God
shall
vouchsafe
them
any
:
for
it
is
iust
with
God
that
lewd
children
who
haue
bin
the
rottennes
of
their
parents
bones
,
should
themselues
be
plagued
with
rebellious
and
lewd
children
.
5.
Looke
vpon
examples
.
Salomon
bowed
to
his
mother
though
he
was
a
king
,
and
aboue
her
in
the
throne
,
yet
he
set
her
at
his
right
hand
:
nay
,
the
true
Salomon
Christ
himselfe
is
said
to
be
obedient
to
his
parents
:
vnto
the
death
.
Eliah
,
my
father
,
my
father
,
2.
Kin.
2.12
.
this
lesson
if
it
were
so
heedefully
regarded
as
it
might
,
would
be
of
speciall
vse
in
this
place
aboue
all
other
in
the
land
besides
,
wherein
so
many
youth
miscarrie
,
euen
for
this
;
because
they
cast
off
the
yoke
,
and
willingly
knowe
no
dutie
nor
subiection
to
superiours
,
tutors
,
and
those
who
are
in
stead
of
parents
vnto
them
.
The
second
point
here
to
be
noted
,
is
,
that
the
cause
of
lewdnes
of
sons
is
for
the
most
part
,
the
indulgence
or
other
want
of
gouernement
in
the
parents
:
for
this
the
Apostle
implyeth
,
when
he
measureth
the
fitnesse
of
the
fathers
gouernement
by
the
carriage
of
the
children
:
for
can
fathers
let
their
reine
loose
to
libertie
and
licentiousnes
,
and
the
sonnes
feeling
the
reine
in
their
neckes
not
runne
riot
at
their
pleasure
,
and
fling
out
and
kicke
like
a
colt
in
a
fat
pasture
,
knowing
neither
owner
nor
feeder
?
and
doe
not
many
fathers
deserue
,
to
haue
their
eies
plucked
out
by
their
children
,
who
for
want
of
gouernement
,
cause
their
childrens
eies
to
be
picked
but
by
the
rauens
of
the
valley
?
some
neuer
had
the
feare
of
God
themselues
,
and
cannot
teach
their
children
the
wayes
of
God
;
nay
many
hate
Gods
feare
in
themselues
,
and
in
their
children
,
and
in
all
Gods
children
:
whence
by
a
secret
iudgement
of
God
it
is
,
that
as
they
taught
them
no
dutie
towards
their
heauenly
father
,
so
they
denie
all
dutie
not
seldome
to
their
earthly
pa●ents
.
Others
may
not
displease
their
children
,
and
so
either
are
fond
and
loose
their
authoritie
,
not
chastening
them
while
there
is
hope
;
or
else
they
pamper
them
,
as
men
do
the
beasts
they
would
feed
vp
,
and
not
seasonably
breake
them
;
or
else
by
mild
reproofes
they
rather
cocker
and
beare
them
in
their
sinnes
,
then
correct
them
,
his
father
would
not
displease
him
from
his
childhood
to
say
,
what
hast
thou
done
?
Euen
a
child
maketh
himselfe
knowne
in
his
works
,
whether
his
worke
be
good
and
pure
:
that
is
,
you
may
reade
and
gesse
in
a
child
how
his
course
is
likely
to
prooue
afterwards
:
we
reade
of
good
children
that
became
good
men
,
seldome
or
neuer
of
wicked
children
altered
:
it
is
not
more
commonly
then
wickedly
said
,
young
Saints
old
deuils
;
but
truer
it
is
that
seldome
doe
young
deuills
become
old
Saints
.
3.
That
it
is
the
note
of
a
fleshly
minde
in
thee
,
to
loue
nothing
but
thine
owne
flesh
in
thy
children
,
and
to
carrie
no
loue
to
their
soules
:
nay
,
it
is
not
loue
but
hatred
which
spareth
the
rodde
:
or
call
it
loue
if
thou
wilt
,
it
is
a
cruell
loue
,
cruell
I
say
,
1.
to
thy
child
,
2.
to
thy selfe
.
1.
to
him
,
because
thou
neglecting
his
timely
correction
;
the
Lord
either
causeth
him
to
fall
into
the
hand
of
the
Magistrate
the
father
of
the
countrie
;
or
else
takes
him
into
his
owne
hand
to
controll
,
or
else
cut
off
:
whereas
thy
rodde
might
haue
giuen
him
wisdome
,
and
thy
timely
rebuke
might
haue
deliuered
his
soule
from
hell
,
that
is
,
his
life
from
the
graue
.
2.
to
thy selfe
,
for
we
seldome
read
,
but
that
the
darling
child
,
a
child
let
alone
to
himselfe
shameth
his
mother
:
Neither
in
all
this
would
I
haue
parents
to
prouoke
or
exasperate
their
children
,
as
Saul
did
Ionathan
:
1.
both
by
an
vniust
commandement
,
to
deliuer
his
friend
,
and
an
innocent
to
death
:
as
2.
by
an
vndeserued
reproach
,
calling
him
the
sonne
of
an
harlot
:
and
3.
by
a
furious
action
,
of
casting
his
dart
at
him
to
slay
him
:
which
made
Ionathan
rise
and
leaue
him
.
Neither
yet
doe
I
here
exact
the
forfeyt
of
euery
offence
in
the
child
(
as
neither
the
Lord
doth
of
his
children
)
knowing
that
the
child
is
the
fathers
owne
bowells
;
and
that
the
parent
after
a
sort
suffreth
with
the
child
:
and
sometimes
God
himselfe
threatneth
,
and
forbeareth
,
and
warneth
his
owne
children
:
as
Exod.
32.34
.
But
yet
this
precept
enioyneth
parents
so
seasonably
to
breake
their
childrens
corrupt
desires
,
as
that
they
be
farre
from
disobedience
,
to
God
,
or
themselues
:
and
therefore
that
is
a
worthy
precept
of
Salomon
to
euery
parent
,
read
according
to
the
best
translation
,
Be
thou
great
in
the
feruencie
of
thine
anger
in
forgiuing
a
fact
:
that
if
thou
shalt
deliuer
him
,
thou
wilt
further
punish
him
afterwards
.
And
thus
trayning
them
in
obedience
at
home
,
it
will
become
thy
glorie
,
and
their
beautie
abroad
.
Whereas
the
cause
that
now
they
swagger
,
and
are
masterlesse
abroad
,
is
because
they
were
neuer
well
mastered
at
home
:
and
the
reason
why
now
in
mans
estate
,
perhaps
vnder
a
faithfull
ministrie
,
they
are
so
incorrigible
,
is
because
in
their
youth
they
bare
no
yoke
,
were
not
inured
with
corrections
.
Fathers
affoarded
no
helpe
to
the
Ministers
,
by
their
good
education
,
and
therefore
now
good
meanes
cannot
preuaile
with
them
.
Verse
7.
For
a
Bishop
must
be
vnreprooueable
,
as
Gods
steward
,
not
froward
,
not
angrie
,
not
giuen
to
wine
,
no
striker
,
not
giuen
to
filthy
lucre
.
The
Apostle
in
the
former
verse
,
hauing
spoken
of
those
positiue
vertues
required
in
the
priuate
life
of
euery
Minister
:
in
the
former
part
of
this
verse
he
enforceth
them
by
reasons
;
and
in
the
latter
part
reckneth
vp
many
vices
,
from
all
which
he
must
be
free
,
if
he
will
be
vnblameable
.
The
reasons
are
two
,
the
former
of
which
is
included
in
the
change
of
the
name
,
a
Bishop
:
the
latter
propounded
in
a
comparison
,
He
is
Gods
steward
.
In
both
which
regards
his
care
must
be
doubled
,
that
he
may
walke
vnblameable
before
his
people
.
For
the
former
of
these
,
to
vnderstand
it
the
better
,
we
must
conside●
two
things
:
1.
the
signification
of
the
name
:
2.
the
force
of
the
argument
.
By
the
name
Bishop
,
Tunc
temporis
adhuc
Prae●byteris
&
Episcopis
vocabulum
erat
commune
.
Chrysost.
homil.
1.
ad
Phil.
Ipsum
dicit
Episcopum
quem
superioris
Praesbyteram
nomina●it
.
P●●masius
in
locum
.
Apud
veteres
ijdem
Episcopi
&
Praesbyteri
fuerunt
▪
Lomb.
lib.
4.
distinct.
24.
cap.
8.
vid.
Pless
.
de
Eccl.
cap.
11.
Dij
tutelares
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
he
meaneth
those
whom
before
he
called
Elders
:
and
throughout
the
new
Testament
it
is
indifferently
giuen
to
all
teaching
elders
,
that
is
,
Pastors
and
Ministers
;
and
so
is
here
to
be
taken
.
A
title
well
knowne
in
the
Apostles
daies
in
the
tongue
then
commonly
vsed
,
to
betoken
a
painfull
office
,
and
a
diligent
labour
;
borrowed
from
such
as
are
set
in
the
watchtowers
o●
〈◊〉
o●
campes
,
to
espie
,
and
by
a
loud
voice
,
or
sound
of
a
trumpet
,
or
otherwise
by
a
bell
,
or
warning
peece
,
to
discouer
and
signifie
,
the
approaching
of
the
enemie
:
for
such
were
properly
called
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
]
Bishops
or
watchmen
:
and
from
hence
the
name
was
by
the
Heathen
translated
,
to
signifie
such
gods
as
they
conceiued
the
patrons
of
their
countries
,
or
cities
:
yea
by
the
spirit
of
God
in
the
Scriptures
,
to
signifie
Magistrats
;
so
calling
them
,
to
put
them
in
minde
of
that
care
and
charge
which
heauily
lieth
vpon
them
.
And
yet
more
frequently
and
fitly
,
it
is
attributed
to
the
Pastors
and
teachers
of
the
Church
.
Not
onely
the
great
Pastor
and
Archbishop
of
our
soules
,
1.
Pet.
5.4
.
and
the
Apostles
,
Act.
1.20
.
but
to
other
pastors
and
teachers
,
who
in
so
many
places
,
as
so
many
cities
of
God
,
are
set
as
on
a
hill
,
Doctr.
This
very
name
fastneth
vpon
euery
Minister
this
maine
dutie
,
namly
,
to
keep
watch
in
his
charge
ouer
the
soules
of
his
people
,
&
to
discouer
vnto
them
both
Gods
affection
vnto
them
,
and
their
estate
with
God
.
Thus
the
Prophets
beeing
the
Bishops
of
the
old
Testament
,
light
of
the
bodie
▪
Matth.
6.22
.
but
also
voices
▪
as
Iohn
Baptist
was
the
voice
of
the
〈◊〉
,
Mark
.
1.3
.
Ioh.
1.23
.
And
yet
the
word
considered
〈◊〉
the
composition
of
it
,
betokeneth
a
more
intent
watchfulnes
,
instantly
considering
the
wants
,
and
necessities
of
the
Church
for
the
seasonable
supplie
of
the
same
:
by
feeding
,
and
by
ruling
,
which
we
read
seldome
separated
in
the
Scriptures
.
See
Act.
20.28
.
Heb.
13.17
.
1.
Tim.
5.17
.
1.
Pet.
5.1
.
Thus
must
euery
Minister
whom
the
Lord
hath
made
an
ouerseer
of
his
people
,
watch
their
soules
as
those
who
must
be
counteable
for
them
;
for
if
they
die
for
want
of
food
,
and
be
famished
;
or
else
for
want
of
ordering
,
of
admonition
,
reprehension
,
correction
,
and
censures
according
to
Christs
holy
institution
:
there
blood
shall
be
required
at
the
Pastors
hand
:
for
looke
what
charge
Ahab
had
concerning
Benhadad
;
the
same
hath
euery
Minister
concerning
euery
soule
committed
vnto
him
:
Keepe
this
man
,
if
he
be
lost
and
want
,
namely
by
thy
default
,
thy
life
shall
goe
for
his
life
.
See
also
Ezech.
3.18.19
.
Vse
.
1.
Whence
it
will
follow
,
that
looke
how
vnfit
blind
,
or
dumb
men
are
for
a
watchtower
,
so
vnfit
are
vnlearned
and
vnpreaching
Ministers
for
their
places
.
Secondly
,
from
the
force
of
the
argument
,
namely
,
that
he
that
is
to
be
a
Bishop
ouer
others
must
of
necessitie
watch
ouer
himselfe
,
and
his
owne
in
priuate
,
note
a
generall
rule
to
be
obserued
in
all
elections
,
and
furnishing
of
any
place
and
office
:
namely
,
Vse
.
The
cause
of
all
corruptions
in
elections
,
As
Gods
steward
]
Here
are
likewise
to
be
considered
two
things
.
1.
the
signification
of
the
word
.
2.
the
force
of
the
argument
.
First
,
the
word
implyeth
thus
much
,
that
God
is
a
great
housholder
,
Matth.
21.33
.
that
his
house
is
his
Church
,
where
he
as
a
great
personage
keepeth
his
residence
;
more
stately
and
honourable
then
the
court
or
standing
house
of
any
earthly
king
in
the
world
;
in
that
herein
he
pleaseth
to
manifest
his
presence
by
his
spirit
,
working
in
the
word
and
ministerie
:
and
as
it
is
with
other
great
houses
,
so
the
spirit
of
God
speaketh
of
this
,
as
committed
not
to
one
,
but
many
stewards
,
who
take
the
charge
of
it
,
to
order
and
gouerne
it
according
to
the
minde
of
the
Master
,
and
vnto
his
greatest
honour
and
aduantage
.
giue
vp
his
bills
monethly
,
or
quarterly
,
when
the
master
shall
call
for
them
;
so
euery
Minister
is
to
be
counteable
of
his
talents
receiued
,
and
of
his
expenses
,
and
how
he
hath
dispensed
his
masters
goods
.
Heb.
13.17
.
They
watch
for
your
soules
as
they
which
must
giue
accounts
.
Doct.
From
which
similitude
,
we
may
learne
that
it
is
the
dutie
of
euery
Minister
,
to
see
that
he
haue
both
the
calling
,
and
also
the
properties
beseeming
him
,
who
is
the
steward
of
God
.
And
for
his
calling
,
he
must
be
Gods
steward
:
the
Lord
must
set
him
in
this
place
of
seruice
so
neere
him
;
or
else
he
is
but
a
theife
and
intruder
:
of
whom
it
cannot
be
said
,
that
the
Lord
hath
made
him
ruler
ouer
his
house
.
Minister
of
Christ
;
disposer
of
the
secrets
of
God
,
that
he
be
found
faithfull
.
Now
this
faithfulnes
standeth
in
,
1.
distributing
,
2.
all
,
3.
his
masters
allowance
to
those
of
his
houshold
.
For
1.
he
is
called
to
be
a
distributer
to
distribute
their
meate
vnto
his
fellow
seruants
,
as
it
was
the
manner
in
those
times
wherin
our
Sauiour
liued
,
for
the
cheife
seruant
to
deuide
vnto
the
other
seruants
their
portions
of
meate
;
and
this
not
as
a
Lord
ouer
them
,
but
as
a
superiour
seruant
with
them
:
and
the
steward
euery
where
is
as
the
hand
of
this
economicall
bodie
,
to
take
in
and
giue
out
;
the
which
hand
if
it
should
not
for
ease
or
idlenes
be
plucked
out
of
the
bosome
to
feed
the
body
,
that
bodie
must
needs
starue
and
perish
.
2.
He
must
distribute
his
Lords
meate
and
allowance
,
according
to
his
Masters
minde
:
that
is
,
the
pure
word
of
God
,
without
mingling
or
corrupting
.
Wholsome
food
,
not
drawne
out
of
the
poysoned
puddles
of
Popish
Friers
,
or
postillars
,
of
Poets
,
or
Philosophers
,
neither
of
his
own
or
any
other
mens
inventions
or
traditions
:
but
out
of
the
store
of
the
Prophets
and
Apostles
,
which
is
a
sufficient
treasurie
whence
he
may
bring
out
abundance
of
things
new
and
old
.
For
herein
the
minde
of
the
Master
must
be
the
square
of
his
seruant
,
who
himself
would
not
,
neither
suffer
others
to
giue
for
bread
,
stones
;
nor
serpents
for
fishes
:
but
as
the
master
calling
his
seruants
to
emploiment
,
deliuereth
them
his
own
goods
,
so
also
calling
them
to
accounts
,
Gods
steward
,
and
the
dispenser
of
Gods
mysteries
.
Who
if
he
speake
,
he
must
doe
it
as
the
words
of
God
:
if
he
minister
,
he
must
doe
it
as
of
the
abilitie
which
God
ministreth
:
if
he
haue
receiued
the
gift
,
same
gift
as
a
good
disposer
.
And
thus
speaking
,
ministring
,
and
dispensing
,
he
shall
be
acknowledged
a
steward
only
,
and
not
a
Lord
;
an
instrument
,
and
not
the
author
of
the
food
he
breaketh
:
and
thus
shall
men
depend
not
vpon
man
,
but
God
for
the
food
and
life
of
their
soules
:
and
thus
in
all
things
shall
God
be
glorified
.
Such
faithfull
stewards
were
the
Apostles
:
Paul
deliuered
to
the
Corinths
what
he
had
receiued
of
the
Lord
:
and
Iohn
in
the
name
of
all
the
Apostles
,
1.
Ioh.
1.1
.
That
which
we
haue
heard
,
hands
handled
,
declare
we
vnto
you
.
And
,
We
preach
not
our selues
,
but
the
Lord
Iesus
,
and
our selues
your
seruants
for
Iesus
sake
,
2.
Cor.
4.5
.
And
if
we
cast
eie
vpon
the
arch-type
and
vnfailing
patterne
of
all
faithfulnes
,
we
shall
clearely
see
that
herein
he
approoued
his
faithfulnes
to
him
that
appointed
him
:
for
his
whole
doctrine
,
himselfe
affirmeth
it
was
not
his
but
his
Fathers
,
Ioh.
7.16
.
and
that
he
gaue
to
his
Disciples
,
and
so
by
them
to
all
beleeuers
,
the
words
which
his
Father
gaue
to
him
,
Ioh.
17.8
.
And
for
his
workes
,
he
did
nothing
of
himselfe
,
but
as
his
Father
taught
him
,
Ioh.
8.28
.
and
for
both
,
he
set
himselfe
an
inimitable
coppie
vnto
all
the
seruants
of
his
house
.
Moses
indeed
was
faithfull
in
all
the
house
of
God
as
a
seruant
,
and
herein
his
faithfulnes
appeared
,
that
he
did
and
caused
all
things
to
be
done
in
the
tabernacle
according
to
the
patterne
:
3.
He
must
distribute
all
his
masters
allowance
,
else
is
he
a
theife
and
an
vniust
steward
.
He
must
keepe
nothing
backe
,
but
deliuer
the
whole
counsell
of
God
;
and
then
if
any
within
the
house
die
for
want
of
meate
,
the
fault
is
not
in
the
steward
,
who
measured
them
out
their
portion
;
and
deliuered
faithfully
that
whole
truth
of
God
necessarie
to
saluation
;
but
their
blood
is
vpon
their
owne
heads
,
Secondly
,
this
steward
of
God
must
be
wise
as
well
as
faithfull
:
this
wisedome
standeth
principally
in
two
things
.
waster
of
his
masters
goods
.
2.
In
a
wise
dispensation
of
things
so
prouided
;
season
.
First
,
in
due
sort
,
prouiding
courser
meat
to
seruants
then
to
sonnes
:
stronger
meat
for
men
of
yeares
then
for
children
.
No
wise
steward
would
set
milke
before
strong
labourers
,
and
beefe
bones
before
sucking
children
:
so
the
minister
as
a
wife
steward
must
consider
the
age
of
men
in
Christ
,
whether
men
be
weake
or
strong
Christians
;
and
accordingly
apply
himselfe
to
feede
them
with
milke
,
or
lead
them
to
stronger
meat
:
so
whether
he
be
to
deale
with
men
wicked
or
godly
,
that
he
may
set
courser
meate
of
threats
and
iudgements
before
the
former
;
and
finer
and
sweeter
dainties
of
promises
and
blessings
before
the
latter
:
so
also
whether
they
be
sicke
or
sound
,
that
if
they
be
diseased
or
of
sicke
consciences
,
he
may
heale
them
;
if
dangerously
wounded
by
Satans
temptations
he
may
salue
them
;
if
broken
hearted
he
may
helpe
to
bind
them
vp
.
Which
point
of
wisdome
where
it
is
wanting
or
neglected
by
the
Minister
,
he
laieth
himselfe
open
to
that
fearefull
woe
,
Ezech.
34.4
.
Secondly
,
in
due
measure
,
some
neede
more
promises
some
more
threatnings
,
due
season
:
in
season
,
and
out
of
season
,
that
is
instantly
,
importunately
,
watching
all
good
occasions
hereunto
;
not
once
a
quarter
,
nor
once
a
moneth
,
nor
so
often
as
men
shall
say
they
neede
,
who
for
most
part
haue
lost
their
stomacke
and
appetite
hereunto
;
but
euen
so
instantly
,
as
his
master
can
neuer
come
but
he
may
find
him
so
doing
,
Luk.
12.43
.
and
blessed
shall
onely
such
seruants
be
:
whereas
on
the
contrarie
,
Vse
.
1.
The
Papists
mistake
this
calling
,
who
in
the
ordination
of
their
Preists
,
make
mention
of
offering
,
massing
,
and
daily
sacrificing
,
but
not
a
word
of
this
maine
dutie
of
feeding
,
distributing
,
and
dispensing
,
which
is
the
proper
worke
of
a
steward
.
2.
This
doctrine
sheweth
what
a
square
and
furnished
man
he
had
neede
be
,
who
must
stand
vnder
such
a
burthen
as
this
is
,
who
is
sufficient
for
these
things
?
not
euery
one
that
can
runne
and
ride
,
or
can
make
meanes
to
get
a
liuing
,
nor
he
that
cannot
deuise
waies
inough
riotously
to
wast
the
Churches
patrimonie
;
but
such
as
are
fitted
with
the
calling
of
God
,
and
gifts
of
faithfulnesse
,
and
wisdome
:
let
our
sonnes
of
the
Prophets
consider
what
they
are
to
be
called
vnto
,
and
apply
God
by
their
prayers
,
for
their
fitnesse
thereunto
.
Let
men
so
esteeme
of
vs
,
&c.
neither
too
highly
,
least
Gods
glory
in
the
ministerie
be
obscured
;
nor
too
basely
,
least
the
ministerie
it selfe
be
contemned
.
They
are
not
the
light
,
but
such
as
testifie
of
it
:
not
the
authors
,
but
such
as
people
must
seeke
vnto
,
and
depend
vpon
for
the
food
of
their
soules
:
that
looke
as
when
the
famine
was
ouer
the
land
of
Egypt
,
Ioseph
opened
all
the
kings
storehouses
,
and
sold
to
releiue
the
Egyptians
:
euen
so
must
the
ministers
in
time
of
spirituall
dearth
,
set
open
the
Lords
granaries
to
releiue
his
people
from
the
famine
of
their
soules
.
Thus
this
title
teacheth
men
to
conceiue
of
their
ministers
,
as
the
dispensers
of
mysteries
,
which
are
things
otherwise
hard
to
come
by
:
and
disposers
of
the
manifold
graces
of
God
,
1.
Pet.
4.10
.
The
steward
we
know
hath
all
things
vnder
his
hand
,
and
holdeth
them
vnder
locke
and
key
,
so
as
without
him
no
man
can
come
to
any
thing
.
But
how
many
thus
esteeme
of
them
?
the
silly
sheepe
dependeth
on
the
sheepheard
,
for
else
could
they
not
sold
,
feed
,
and
fende
themselues
:
yea
the
oxe
and
asse
knowe
their
owner
,
and
cribbe
:
but
men
generally
are
without
vnderstanding
to
acknowledge
these
feeders
.
The
second
thing
in
this
similitude
to
be
considered
,
is
the
force
of
the
argument
,
which
is
this
;
That
because
euery
Minister
is
called
to
a
place
so
neere
the
Lord
as
to
be
his
steward
,
therefore
he
must
be
vnblameable
.
Where
we
haue
the
ground
of
another
instruction
.
Doctr.
Euery
man
as
he
is
nearer
vnto
God
in
place
,
must
be
so
much
the
more
carefull
of
his
carriage
:
that
he
may
both
resemble
him
in
his
vettues
▪
dignifie
his
place
,
Vse
.
1.
Let
euery
Minister
make
this
vse
,
there
is
none
greater
in
the
house
then
I
,
follow
the
matter
as
he
did
:
Shall
I
doe
this
sinne
?
shall
I
sort
my selfe
with
wicked
persons
in
wicked
practises
?
shall
I
defile
my selfe
with
vnlawfull
stolen
pleasures
?
so
should
I
be
a
swearer
?
a
tauerner
?
a
drunkard
?
a
riotous
,
perfidious
,
idle
,
or
vncleane
person
?
seeing
my
master
hath
thus
aduanced
me
,
how
can
I
do
this
?
God
forbid
I
should
thus
sinne
against
God
.
I
am
the
steward
of
Gods
house
,
and
it
is
for
the
honour
of
God
,
to
haue
the
steward
of
his
house
vnblameable
:
my
place
is
to
blame
and
censure
all
disorders
in
the
family
,
and
can
my selfe
be
so
disordered
.
See
and
consider
an
excellent
example
in
Nehemiah
,
shall
such
a
man
as
I
flie
?
this
were
neither
glorious
to
God
,
nor
honourable
to
my selfe
:
he
set
me
about
this
busines
,
and
he
can
and
will
deliuer
me
:
and
my selfe
am
the
captaine
,
and
set
ouer
all
the
people
,
and
can
I
flie
?
who
is
it
that
beeing
as
I
am
,
would
goe
into
the
Temple
to
liue
:
the
fact
then
beeing
in
this
,
and
other
respects
,
against
the
law
of
God
,
and
against
my
conscience
,
I
will
not
for
the
sauing
of
my
life
do
it
.
worthy
of
God
,
Colos.
1.10
.
and
worthy
of
the
calling
to
which
he
is
called
,
Eph.
3.1
.
namely
,
both
the
generall
calling
of
Christianitie
,
which
must
be
beautified
and
adorned
:
as
also
the
speciall
calling
and
condition
of
life
,
vnto
which
the
Lord
hath
disposed
him
:
for
euen
that
must
be
holily
and
wisely
managed
.
And
such
force
hath
this
reason
drawne
from
our
caller
and
calling
,
to
mooue
beleeuing
hearts
to
watchfulnes
ouer
their
waies
,
as
that
the
Apostles
most
frequently
vrge
it
vpon
Christians
:
As
where
we
are
commanded
to
be
holy
,
because
God
is
holy
:
to
walke
in
the
light
,
as
God
is
light
:
to
walke
in
loue
,
as
God
is
loue
:
to
walke
in
the
truth
,
as
God
is
the
truth
;
by
all
which
,
and
many
moe
like
precepts
,
what
else
is
enioyned
a
Christian
man
,
but
that
the
life
,
the
nature
,
the
goodnes
,
and
holines
of
God
reuealed
in
Christ
,
be
the
example
and
direction
of
his
life
and
course
:
for
this
is
the
walking
worthy
of
God
,
to
which
we
are
exhorted
by
this
argument
,
because
he
hath
called
vs
,
1.
Thess.
2.12
.
And
further
,
if
we
consider
vnto
what
we
are
called
,
the
same
place
of
the
Apostle
sheweth
,
that
we
are
called
to
be
very
neare
vnto
God
:
walke
worthy
of
him
that
hath
called
you
,
to
his
kingdome
and
glorie
:
to
a
kingdome
;
we
were
indeed
farre
off
,
alients
,
and
Gentils
,
and
very
despicable
,
without
all
hope
:
but
now
are
called
to
participate
in
another
manner
of
kingdom
then
that
of
great
King
Ahashuerosh
,
to
which
poore
Hester
was
called
:
And
seeing
many
may
be
in
the
court
of
a
Prince
,
and
yet
some
of
them
abide
in
baser
offices
,
and
not
many
of
them
glorious
,
or
gracious
,
as
the
Queene
,
and
children
are
:
God
hath
called
vs
to
a
kingdome
and
glorie
;
that
with
the
residue
of
the
Church
,
we
might
become
his
owne
spouse
,
and
so
partake
of
his
own
glorie
and
maiestie
.
Now
how
much
are
such
beggars
as
we
,
(
called
to
such
aduancements
)
bound
to
walke
worthy
of
such
a
condition
,
as
to
which
in
Christ
we
are
called
?
2.
Let
euery
professor
consider
,
that
the
falls
of
such
as
are
nearer
God
,
more
dishonour
God
,
and
more
hurt
the
Church
,
then
grosser
sinnes
of
other
men
,
and
therefore
the
Lord
can
lesse
beare
their
falls
vncorrected
.
Dauid
tooke
it
more
heauily
that
such
as
did
eate
bread
at
his
table
should
despise
him
,
then
others
further
off
:
and
that
Absolon
his
owne
bowells
should
seeke
his
life
,
then
that
Shemei
should
raile
on
him
.
Professors
of
Christ
must
thinke
that
they
dip
in
the
same
dish
with
Christ
,
and
therefore
they
of
all
should
be
farre
from
dishonoring
him
.
Which
one
consideration
,
should
enforce
them
the
rather
both
to
sorrow
for
sinne
past
,
and
breaking
off
sinnes
present
;
as
also
the
preuenting
of
sinnes
for
time
to
come
.
3.
Whereas
Salomon
saith
,
that
the
righteous
falling
before
the
wicked
,
are
as
a
corrupt
well
,
and
troubled
spring
;
that
is
,
they
trouble
,
offend
,
Not
froward
]
Now
followeth
in
the
rest
of
this
7.
verse
,
the
enumeration
of
the
vices
which
must
be
farre
remooued
from
that
man
,
who
is
to
be
chosen
for
a
Minister
,
that
he
may
be
vnblameable
:
and
they
are
fiue
in
number
:
1.
frowardnes
:
2.
anger
:
3.
wine
bibbing
:
4.
contention
,
and
fighting
a
fruit
of
it
:
5.
couetousnes
.
The
first
of
the
fiue
,
is
frowardnes
.
The
word
signifieth
one
wayward
,
speaking
to
him
,
so
hardned
he
was
against
all
counsell
or
perswasion
.
Doctr.
Frowardnesse
in
whomsoeuer
,
is
a
matter
of
euill
report
,
and
such
a
spot
as
must
not
appeare
in
him
,
Reasons
.
1.
It
is
the
mother
of
errour
in
life
,
and
doctrine
,
yea
of
strange
opinions
,
scismes
,
and
heresies
themselues
;
thoughts
come
to
nought
;
as
where
many
counsellers
are
,
is
stedfastnes
.
And
as
euery
where
almost
the
wicked
man
is
termed
a
froward
man
,
and
a
wicked
and
vngodly
heart
,
a
froward
heart
,
so
is
it
generally
true
which
the
wise
man
obserued
,
that
such
a
froward
heart
can
neuer
finde
good
,
but
euill
and
woe
cleaueth
vnto
it
:
a
froward
heart
shall
depart
from
mee
:
I
will
not
know
,
that
is
,
affect
,
Vse
.
This
doctrine
may
be
profitably
applyed
both
to
Mnisters
and
people
.
The
Minister
must
learne
to
be
1.
docible
,
2.
affable
:
the
former
fitteth
him
to
learne
of
others
,
the
latter
to
teach
others
:
for
none
can
be
apt
to
teach
others
,
who
is
not
apt
to
learne
of
others
:
and
in
the
Minister
especially
a
tractable
and
teachable
disposition
,
is
a
singular
inviting
of
others
by
his
example
,
more
easily
to
admit
his
teaching
,
whether
by
reprehension
,
admonition
,
or
howsoeuer
.
Elihu
ioyneth
learning
and
teaching
together
,
Let
a
man
of
vnderstanding
tell
me
,
let
a
man
of
vnderstanding
hearken
vnto
me
:
stirred
vp
to
the
practise
of
them
.
3.
That
all
haue
not
the
same
gifts
,
nor
the
same
gifts
in
the
same
measure
,
that
no
man
might
say
of
any
mans
gifts
,
I
haue
no
neede
of
them
:
Ioseph
can
expound
a
dreame
when
he
heareth
it
,
2.
So
hearers
(
seeing
frowardnesse
is
such
an
impediment
to
instruction
)
must
learne
to
cast
it
from
them
:
which
in
many
(
otherwise
well
affected
)
is
a
disposition
hard
to
please
:
in
some
making
them
seldome
contented
with
the
paines
,
matter
,
or
manner
of
their
ministerie
:
but
hauing
a
bed
in
their
braine
of
their
owne
size
,
whatsoeuer
is
longer
they
cut
off
,
whatsoeuer
is
shorter
they
stretch
and
racke
it
,
for
their
owne
o●inions
may
not
yeeld
,
not
knowing
to
giue
place
to
better
.
Others
are
secure
,
and
therein
growne
froward
against
the
word
:
beeing
mourned
vnto
,
they
weepe
not
:
beeing
piped
vnto
,
they
daunce
not
:
if
their
Minister
be
a
companion
,
they
reiect
him
as
he
is
,
if
he
be
not
,
he
is
too
austeere
and
too
precise
:
yea
,
numbers
are
so
superstitiously
froward
,
and
so
setled
in
their
superstitions
and
olde
customes
,
that
let
the
Minister
speake
out
of
the
mouth
of
the
Lord
,
they
say
plainely
they
will
not
heare
him
,
as
the
Iewes
did
against
Ieremie
:
Not
angrie
]
Quest.
Is
it
not
lawfull
for
a
Minister
to
be
angry
at
all
?
Answ.
We
must
knowe
that
all
anger
is
not
condemned
in
Scripture
.
foolish
Galatians
:
nay
,
Christ
himselfe
is
said
to
be
angrie
,
Mar.
6.
and
called
Peter
,
anger
is
better
then
laughter
:
so
as
it
is
sinne
,
not
to
be
angrie
against
sinne
.
4.
When
the
Scriptures
condemne
anger
,
they
vse
such
restraint
,
as
that
the
sinne
of
it
,
rather
then
it selfe
as
sinne
should
be
condemned
:
as
Matth.
5.22
.
whosoeuer
is
angrie
with
his
brother
vnaduisedly
,
shall
be
culpable
of
iudgement
;
yea
,
and
when
we
are
commanded
to
be
angrie
and
sinne
not
,
it
is
plaine
that
not
anger
,
but
the
sinnefulnes
of
it
is
condemned
.
Quest.
In
what
respect
then
is
it
here
prohibited
?
Ans.
So
farre
as
it
is
not
rightly
grounded
,
or
not
rightly
bounded
and
moderated
:
for
in
the
right
ordering
of
this
affection
diuerse
offend
diuersly
.
Bee
not
of
an
hastie
spirit
,
to
be
angrie
.
slowe
to
wrath
,
is
of
great
wisedome
,
and
that
he
that
is
hastie
to
anger
,
committeth
folly
.
Secondly
,
the
pestilent
effects
and
fruits
of
anger
,
and
the
naturall
daughters
resembling
the
mother
are
such
,
as
in
a
Minister
of
all
men
are
intollerable
:
as
,
swelling
of
the
minde
so
high
,
and
so
full
,
as
there
is
no
roome
for
good
motions
,
and
meditations
(
which
should
wholly
take
vp
the
ministers
heart
)
to
dwell
by
it
:
the
often
arming
of
Gods
enemies
,
and
harming
and
wounding
of
his
friends
:
for
anger
is
cruell
,
and
wrath
is
raging
:
it
cares
not
for
any
,
nor
spares
any
that
come
in
the
way
of
it
;
who
can
stand
before
enuie
?
And
from
this
indignation
of
heart
proceede
vsually
,
impietie
against
God
,
for
all
prayers
and
parts
of
his
worship
are
interrupted
:
contumely
against
men
,
for
the
bond
of
loue
is
broken
:
clamor
of
speach
,
violence
of
hands
,
temeritie
of
actions
,
late
repentance
,
and
many
moe
such
symptoms
of
this
desperate
disease
:
for
he
hath
lost
all
the
bridle
and
moderation
of
himselfe
:
citie
broken
downe
,
and
without
wals
.
Now
what
gouernement
is
he
worthy
of
,
especially
in
the
Church
of
God
,
that
ordinarily
looseth
all
the
gouernement
of
himselfe
.
Thrirdly
,
the
Minister
standing
in
the
roome
and
stead
of
God
,
ought
(
if
he
would
resemble
him
)
to
be
a
mortified
man
:
for
till
he
haue
put
off
this
filthie
fruit
of
the
flesh
,
can
he
neuer
liuely
expresse
the
vertues
of
God
,
who
is
a
God
of
patience
,
meekenesse
,
much
in
compassion
,
Fourthly
,
as
the
Minister
is
to
be
a
meanes
of
reconciling
God
vnto
man
,
so
likewise
of
man
vnto
man
,
which
commendable
dutie
an
hastie
man
can
neuer
to
purpose
performe
:
nay
rather
be
stirreth
vp
strife
,
and
marreth
all
:
whereas
Salomon
obserueth
,
that
onely
he
that
is
slowe
to
wrath
,
appeaseth
strife
:
Fiftly
,
this
vice
preiudiceth
all
his
ministeriall
actions
.
1.
in
his
owne
world
.
For
the
Minister
shall
often
meete
in
his
calling
with
those
both
at
home
and
abroad
,
who
in
many
things
are
farre
different
from
him
both
in
iudgement
and
practise
;
yea
some
of
weakenes
,
and
others
of
obstinacie
,
lothing
euen
his
wholesome
doctrine
.
Now
his
calling
is
,
and
consequently
his
care
should
be
,
to
gaine
these
to
the
loue
and
liking
of
the
truth
:
to
which
end
he
is
not
presently
to
breake
out
into
anger
;
for
thus
he
sets
them
further
off
,
and
scandalizeth
such
as
otherwise
he
might
haue
wonne
;
no
more
then
the
Physitian
is
or
may
be
angrie
,
though
the
weake
stomacke
of
his
patient
,
loath
and
cast
vp
his
wholesome
physicke
;
for
that
would
set
the
patient
into
further
distemper
:
but
such
must
be
restored
by
the
spirit
of
meekenesse
.
Vse
.
1.
All
this
must
teach
the
seruant
of
the
Lord
,
to
be
gentle
to
all
men
,
apt
to
teach
,
suffering
the
euill
,
and
instructing
with
meekenes
the
contrarie
minded
.
Where
the
Apostle
seemeth
to
conclude
him
not
to
be
apt
to
teach
,
who
is
not
inclined
to
a
gentle
and
meeke
disposition
;
not
that
they
are
to
shewe
irreligious
mildnes
in
Gods
matters
,
nor
to
exercise
such
patience
as
can
beare
all
things
,
nor
such
lenitie
as
men
should
be
flattred
,
the
woman
Iesabel
,
and
of
Pergamus
suffering
those
that
maintained
the
doctrine
of
Baalam
,
and
of
the
Nicolaitans
.
But
such
a
patient
nature
is
required
,
as
was
in
the
Pastor
of
the
Church
of
Ephesus
;
beare
with
them
that
are
euill
:
but
thou
hatest
the
doctrine
of
the
Nicolaitans
,
which
I
also
hate
.
The
Minister
then
must
be
patient
and
suffer
the
euill
:
But
what
,
when
he
heareth
them
floute
at
the
word
,
blaspheme
,
raile
on
the
Ministers
?
No
:
but
he
must
instruct
them
,
and
so
farre
onely
vse
meeekenesse
as
may
lead
them
vnto
amendement
:
gentle
as
a
nurse
with
her
little
ones
,
tenderly
handling
them
,
but
not
suffering
them
to
harme
or
mischiefe
themselues
.
Vse
.
2.
Seeing
anger
is
not
only
an
enemie
to
the
Ministerie
in
the
Minister
,
are
swift
to
heare
,
be
slow
to
wrath
,
as
beeing
a
great
enemie
to
a
teacheable
minde
;
causing
men
to
cast-off
all
such
instruction
as
commeth
neare
them
,
or
wageth
warre
against
any
affected
lusts
.
And
this
not
onely
it
doth
in
the
wicked
,
but
often
in
the
godly
themselues
:
as
Asa
(
otherwise
a
good
King
)
yet
was
wroth
with
the
Seer
,
and
put
him
in
prison
.
And
true
it
is
,
neuer
accomplisheth
the
righteousnesse
of
God
,
but
causeth
men
to
cast
off
the
care
of
that
righteousnes
which
God
in
the
Ministerie
enioyneth
and
vrgeth
vpon
them
.
Wherefore
laying
apart
all
filthines
,
and
superfluitie
of
maliciousnesse
,
let
vs
receiue
with
meeknes
,
that
is
,
with
silence
,
moderation
of
mind
,
and
teacheablenes
,
the
ingrafted
word
:
for
vpon
whom
else
can
that
holy
spirit
of
God
rest
,
but
vpon
the
humble
and
meeke
?
teach
in
his
way
.
Vse
.
3.
Let
no
man
minister
,
nor
people
giue
place
to
this
vnruly
and
troublesome
affection
of
rash
anger
,
which
must
be
pleased
in
euery
thing
,
be
it
neuer
so
vniust
,
or
else
the
whole
man
is
enflamed
with
the
vnnaturall
heate
of
this
raging
feuer
of
the
mind
.
The
truth
of
which
appeareth
in
Abner
,
when
Ishbosheth
King
of
Israel
asked
him
,
why
he
so
boldly
went
in
into
his
Fathers
Concubines
:
what
,
faith
he
,
am
I
a
doggs
head
,
that
thou
shouldst
say
thus
vnto
mee
?
and
yet
euery
man
saw
the
vnrighteousnes
of
the
action
besides
himselfe
.
Besides
that
,
the
dangerous
fruits
of
it
are
daily
discouered
in
suddaine
quarrells
,
and
barbarous
mischeifes
.
Notorious
was
the
effect
of
it
in
Theodosius
,
otherwise
a
good
Emperour
,
who
vpon
occasion
of
a
seditious
tumult
,
Obiect
.
Oh
but
I
am
of
such
a
nature
that
I
cannot
but
be
angrie
:
would
to
God
I
could
bridle
mine
hastie
anger
.
Ans.
1.
A
Christian
must
haue
more
then
nature
in
him
:
grace
must
teach
him
,
when
,
and
how
,
and
how
long
to
be
angrie
:
to
giue
place
to
the
deuill
,
nor
the
sunne
to
set
vpon
our
wrath
,
much
lesse
to
make
it
our
bedfellow
.
God
hath
bid
him
rayle
:
and
Iob
looked
not
at
the
Sabeans
and
theeues
,
but
the
Lord
hath
taken
away
,
blessed
be
his
name
:
and
Ioseph
accused
not
his
brethren
,
but
comforted
them
after
their
fathers
death
,
and
said
,
The
Lord
sent
mee
into
Egypt
before
you
.
2.
On
the
patience
and
lenity
of
God
,
who
with
much
mercie
suffereth
vessells
ordained
vnto
destruction
.
How
long
did
he
suffer
the
old
world
?
how
loath
was
he
to
strike
,
if
in
an
hundred
and
twentie
yeares
he
could
haue
reclaimed
them
.
And
adde
herunto
the
meeknes
of
our
Lord
Iesus
Christ
,
who
hath
commanded
vs
to
learne
it
of
him
:
his
voice
was
not
heard
in
the
streetes
:
a
bruised
reed
he
would
not
breake
:
how
long
bare
he
with
Iudas
,
beeing
no
better
then
a
Deuill
within
his
family
?
that
euen
when
he
was
meditating
his
sinne
,
he
was
loath
to
discouer
him
plainly
to
be
the
man
;
but
hee
that
dippeth
with
mee
,
and
one
of
you
shall
betraie
me
;
not
expressely
noting
Iudas
:
and
when
he
was
acting
his
sinne
,
Christ
refused
not
to
kisse
him
,
but
called
him
freind
,
and
vttered
such
words
,
as
might
haue
wrung
out
not
teares
,
but
blood
,
out
of
the
most
rockie
heart
of
any
,
but
the
sonne
of
perdition
.
3.
On
the
vnbounded
measure
of
Gods
mercie
,
whose
vertue
his
child
must
endeauour
to
expresse
.
God
forgiueth
to
that
man
which
iniureth
thee
much
more
then
thou
cansts
;
he
forgiueth
him
infinite
sinnes
,
and
canst
not
thou
passe
by
one
offence
?
and
thou
hast
more
reason
,
for
thou
knowest
not
his
heart
,
nor
his
intention
;
it
may
be
he
meant
better
vnto
thee
:
neither
art
thou
acquainted
with
the
strength
of
his
temptation
,
which
perhaps
was
such
as
would
haue
ouerthrowne
thy selfe
;
nor
the
reason
why
the
Lord
suffereth
him
to
be
ouercome
,
and
fall
by
it
.
And
yet
if
all
this
cannot
bridle
the
headines
of
this
vile
lust
,
apply
this
mercie
of
God
to
thy selfe
:
thou
standest
in
need
of
a
sea
of
Gods
mercie
,
for
the
washing
of
so
many
foule
offences
;
and
wilt
not
thou
let
one
drop
fall
vpon
thy
brother
,
to
forbeare
,
and
forgiue
in
trifling
wrongs
.
4.
Vpon
the
danger
of
retaining
wrath
,
which
is
an
high
degree
of
murther
:
thou
praiest
to
be
forgiuen
,
as
thou
forgiuest
:
the
promise
is
,
forgiu●
,
〈…〉
you
:
the
threatning
is
,
that
iudgement
mercilesse
shall
be
to
him
that
sheweth
not
mercie
:
and
be
sure
that
what
measure
thou
metest
vnto
others
,
shall
be
measured
to
thee
againe
,
and
returned
into
thine
own
bosome
.
And
for
the
practises
:
1.
In
thine
anger
,
make
some
delay
,
I
had
smitten
thee
,
but
that
I
was
angrie
:
and
memorable
is
that
answer
of
Athenodorus
to
Augustus
,
desiring
him
to
leaue
him
some
memorable
document
and
precept
,
aduised
him
that
when
he
was
angrie
,
he
should
repeat
ouer
the
Greeke
Alphabet
before
he
attempted
any
speach
or
action
.
But
although
this
be
a
good
meanes
,
yet
will
it
be
to
no
purpose
,
without
the
heart
be
purged
of
disorder
.
2.
Apply
to
thy
heart
by
faith
the
death
of
Christ
,
to
the
crucifying
of
this
lust
of
the
flesh
:
nothing
else
can
cleanse
the
heart
but
the
blood
of
Iesus
Christ
,
who
as
he
was
crucified
,
so
they
that
are
his
haue
also
crucified
the
flesh
and
the
lusts
of
it
.
3.
After
the
inward
disposition
vse
outward
helpes
:
as
,
1.
auoide
occasions
,
as
chiding
,
contentions
,
multiplying
of
words
,
which
though
they
be
winde
,
yet
doe
they
mightily
blow
vp
this
fire
.
2.
depart
from
the
companie
of
the
contentious
,
as
Iacob
from
Esau
,
4.
Pray
for
strength
and
grace
against
it
,
especially
for
the
contrarie
vertues
,
of
humilitie
,
meekenesse
,
loue
,
and
a
quiet
spirit
,
which
is
of
God
much
set
by
:
and
hauing
obtained
strength
and
victorie
against
the
assaults
of
it
,
forget
not
to
be
thankefull
;
but
breake
out
into
the
praises
of
God
,
as
Dauid
when
he
was
turned
backe
from
his
rash
vowe
of
destroying
Nabals
familie
,
could
not
containe
himselfe
,
Blessed
be
the
Lord
which
hath
sent
thee
this
day
to
meete
me
,
and
blessed
be
thy
counsel
,
and
blessed
be
thou
which
hast
kept
me
this
day
from
comming
to
shed
blood
.
Not
giuen
to
wine
]
In
this
precept
the
Apostle
prohibiteth
a
vice
,
which
is
as
great
a
let
vnto
ministeriall
duties
as
any
other
,
namely
,
the
drinking
of
wine
and
strong
drinkes
:
for
vnder
one
kind
all
the
sinnes
of
that
kind
are
forbidden
.
Wherein
all
vse
of
wine
is
not
inhibited
the
Minister
,
it
beeing
a
good
creature
of
God
,
and
pure
vnto
the
pure
:
and
in
w●●kenes
of
the
bodie
,
or
griefe
and
heauines
of
heart
▪
permitted
to
his
chearing
and
〈◊〉
:
vnto
them
that
haue
griefe
of
heart
,
and
let
him
drinke
that
he
may
forget
his
miserie
.
And
Timothie
himselfe
may
and
must
drinke
a
little
wine
for
his
health
sake
:
yea
and
besides
this
case
of
necessitie
,
it
is
not
vnlawfull
for
a
Minister
sometimes
to
take
his
more
free
libertie
herein
,
for
his
honest
delight
and
pleasure
:
as
in
Christian
and
religious
feasting
,
at
marriages
,
or
other
meetings
of
friends
:
seeing
Christ
himselfe
at
a
mariage
feast
,
not
onely
not
prohibited
vse
of
wine
;
but
by
his
first
miracle
of
turning
water
into
wine
,
furnished
the
same
with
great
plentie
and
abundance
.
But
here
these
rules
must
be
obserued
.
1.
this
free
and
delightfull
vse
,
must
not
be
ordinarie
and
customable
.
2.
the
heart
must
alwaies
be
watched
,
that
it
be
not
oppressed
,
nor
made
heauie
to
godly
duties
,
Luk.
21.34
.
3.
Iosephs
affliction
must
not
be
forgotten
,
Amos.
6.6
.
The
thing
therefore
condemned
in
the
precept
is
,
when
a
minister
is
giuen
to
the
wine
,
a
quaffer
,
or
a
wine
bibber
;
one
that
sitts
at
it
with
pleasure
swilling
in
wine
or
strong
drinke
,
and
such
a
companion
as
the
Prophet
speaketh
of
,
who
continueth
at
the
wine
or
beere
til
it
inflame
him
.
A
vice
which
in
common
men
hath
many
woes
denounced
against
it
in
the
Scriptures
,
to
wine
,
nor
a
striker
,
what
else
doth
he
then
second
that
of
our
Sauiour
in
the
parable
teaching
,
that
of
all
men
the
steward
may
not
sit
with
drunkards
,
nor
smtie
his
fellow
seruants
.
Reasons
.
1.
To
be
addicted
to
the
wine
or
strong
drinke
,
taketh
away
the
heart
,
Hos.
4.11
.
that
is
,
troubleth
the
vnderstanding
,
confoundeth
the
senses
,
and
equalleth
a
man
to
the
bruit
beast
without
vnderstanding
:
and
thus
disableth
the
man
of
God
in
all
the
practise
of
his
calling
.
As
the
wise
man
therefore
saith
,
Prou.
31.4
.
It
is
not
for
kings
to
drinke
wine
,
nor
Princes
strong
drinke
,
least
he
drinke
and
forget
the
decree
,
and
change
the
iudgement
of
the
children
of
affliction
:
so
much
lesse
is
it
for
the
Minister
and
Pastor
set
ouer
Gods
people
,
least
he
forget
Gods
decrees
,
&
change
his
iudgements
,
as
Aarons
sonnes
did
.
And
hence
is
it
that
the
Lord
deliuereth
a
double
reason
of
that
former
lawe
,
both
to
the
same
purpose
.
1.
From
the
end
:
Aarons
sonnes
might
not
drinke
wine
or
strong
drinke
,
that
they
might
be
able
to
put
difference
betweene
the
holy
and
vnholy
;
cleane
and
vncleane
:
and
so
rightly
discerne
of
the
seueralls
of
their
charge
.
2.
that
they
might
teach
the
children
of
Israel
all
the
statutes
of
the
Lord
:
herein
implying
that
if
they
did
not
carefully
abstaine
from
wine
,
they
could
not
but
be
interrupted
in
both
these
.
To
the
same
purpose
may
we
obserue
howe
aptly
the
Apostle
ioyneth
these
two
precepts
together
,
vnderstand
what
the
will
of
the
Lord
is
:
and
,
be
not
drunke
with
wine
:
for
commonly
such
as
giue
themselues
ouer
to
this
lust
,
are
by
the
Lord
,
giuen
vp
to
sottishnes
,
that
what
gifts
they
haue
had
are
withered
and
taken
from
them
:
of
which
,
examples
are
too
frequent
.
Secondly
,
this
sitting
at
wine
calleth
him
from
the
duties
and
meanes
of
his
fitnesse
vnto
his
calling
;
he
cannot
attend
to
reading
,
exhortation
,
doctrine
,
which
is
straitly
enioyned
euerie
Timothie
,
1.4.13
.
Thirdly
,
such
a
man
is
so
farre
from
performance
of
any
faithfull
duty
,
that
he
cannot
but
become
rather
an
enemie
to
those
that
doe
.
For
the
manner
is
,
that
when
the
seruants
of
God
call
men
to
sackecloth
,
ashes
,
mourning
:
these
invite
to
the
pots
&
bankets
,
still
strengthning
the
hands
of
sinners
:
when
God
by
his
Prophets
calleth
to
weeping
,
mourning
,
baldnes
,
sackcloth
:
these
call
to
ioy
,
gladnesse
,
s●aying
oxen
,
killing
sheepe
,
eating
flesh
,
drinking
wine
,
eating
and
drinking
and
saying
,
to
morrowe
we
shall
die
.
Such
Priests
we
read
of
Isay
,
56.9.12
.
when
the
Lord
calleth
all
the
beasts
of
the
field
to
deuoure
and
spoile
,
what
say
these
fellowes
?
Come
,
we
will
bring
drinke
,
and
fill
our selues
with
strong
drinke
,
and
to
morrowe
shall
be
as
this
day
:
Thus
the
loue
of
wine
makes
them
faile
in
vision
,
and
the
sitting
at
wine
lulleth
them
a
sleepe
,
euen
on
the
top
of
the
mast
,
(
as
Salomon
speaketh
of
the
drunkard
)
that
in
times
and
places
of
most
present
and
desperate
dangers
,
they
see
none
,
nor
feare
any
.
4.
It
disableth
all
the
duties
that
such
a
one
in
his
most
sobrietie
can
performe
:
(
suppose
them
neuer
so
commendable
)
seeing
he
hath
made
himselfe
and
calling
so
contemptible
:
for
what
authoritie
can
an
oracle
haue
,
out
of
a
drunken
mans
mouth
,
accustomed
to
speake
lewd
things
?
and
one
who
hath
shaken
hands
with
the
most
base
and
wicked
companions
in
a
countrie
:
which
is
an
other
inseparable
companion
of
this
sinne
:
Hos.
7.5
.
In
the
day
of
the
King
,
the
Princes
made
him
sicke
with
wine
:
and
what
followed
?
he
stretched
out
his
hand
to
scorners
:
so
the
Minister
beeing
hmselfe
mocked
with
wine
,
he
giues
his
hand
of
fellowship
to
mockers
of
God
,
of
all
good
things
,
and
all
good
men
.
Besides
with
what
face
or
fruit
can
he
disswade
from
idolatry
,
drunke
with
wine
,
cannot
be
fulfilled
with
the
spirit
:
and
who
delighteth
in
such
workes
not
of
the
day
,
but
of
darkenes
and
of
the
night
:
yea
walloweth
in
such
lusts
as
the
very
heathen
walked
in
,
1.
Pet.
4.3
.
yea
some
of
them
were
ashamed
of
.
This
sinne
then
beeing
euerie
way
so
vile
in
this
subiect
,
it
appeareth
how
iustly
it
is
forbidden
by
our
Apostle
.
drinke
no
more
water
,
but
a
little
wine
for
your
healths
sake
;
but
rather
drinke
no
more
wine
for
thy
lifes
sake
;
so
immeasurably
are
a
number
addicted
hereunto
that
they
make
their
bodies
like
runlets
o●
wine
caskes
,
and
come
too
to
neere
M.
Bezaes
embleme
of
a
Dutchman
.
Obiect
.
But
what
may
not
a
man
be
merrie
,
and
what
was
wine
ordained
else
vnto
,
and
if
any
other
man
,
why
not
a
Minister
?
Ans.
If
a
man
were
readie
to
perish
,
and
had
greife
of
heart
,
such
a
question
were
seasonable
:
then
Salomon
himselfe
would
call
for
wine
or
in
some
other
solemnities
more
libertie
may
be
taken
;
but
a
paineful
Minister
hath
other
more
serious
imploiments
,
then
to
feed
vp
his
hear●
in
meriments
:
and
what
a
sober
and
graue
carriage
befitteth
him
,
we
sha●●
after
see
.
2.
The
Hebrew
phrase
as
lesning
the
sinne
,
so
speaketh
〈◊〉
plaine
drunkennes
,
which
indeed
is
not
the
true
mirth
of
the
heart
,
but
〈◊〉
oppressing
,
and
deading
of
it
vnto
dutie
.
Thus
was
Ammons
hea●●
made
merry
with
wine
:
heart
was
merrie
within
him
.
But
the●●
merriments
had
a
wofull
end
:
the
former
was
slaine
instantly
,
and
the
〈◊〉
by
the
Lord
ten
daies
after
.
Obiect
.
But
why
should
men
stand
vpon
such
precise
points
,
such
fellowlike
men
maintaine
good
companie
,
and
win
the
hearts
of
their
people
?
Ans.
It
is
to
stand
vpon
points
for
a
Minister
not
to
drinke
and
quaffe
till
he
knowes
not
where
he
stands
,
or
how
to
stand
:
but
such
as
stand
not
vpon
such
points
,
I
know
where
(
without
repentance
)
they
shall
stand
in
the
day
of
iudgement
:
they
haue
beene
good
fellowes
in
sinne
,
and
so
are
they
likely
to
be
in
damnation
:
they
haue
kept
company
so
long
together
,
as
now
they
shall
not
part
companies
,
but
be
cast
together
to
hell
.
Obiect
.
But
I
drinke
not
to
drunkennes
,
I
would
be
loath
to
take
more
then
I
can
well
carie
away
.
Ans.
But
it
is
too
much
for
a
Minister
to
lie
bezelling
in
the
delight
of
his
tast
,
in
beholding
the
coulor
,
and
remembring
the
mixing
;
and
yet
much
more
to
be
mightie
to
drinke
,
and
strong
to
powre
in
strong
drinke
:
and
though
thou
be
not
so
dead
drunk
,
that
thou
canst
not
stand
on
thy
legges
;
and
be
thou
neuer
so
able
to
carrie
drinke
,
and
laie
others
vnderboard
;
yet
shalt
thou
not
escape
the
woe
proclaimed
against
thee
;
seeing
not
onely
drunkennesse
,
but
drinkings
are
condemned
as
one
of
the
wayes
of
the
vnconuerted
,
Obiect
.
But
it
seemeth
no
such
great
matter
;
honest
men
are
sometimes
ouertaken
,
many
mens
braines
are
weaker
then
other
,
and
such
infirmities
the
Lord
will
not
be
so
straite
in
.
Ans.
True
it
is
,
that
(
as
in
Germanie
,
so
)
with
vs
the
custome
of
the
sinne
hath
taken
away
the
sence
of
it
:
but
yet
the
lesse
it
cryeth
out
in
the
eares
of
mens
consciences
,
the
more
noise
maketh
it
in
the
eares
of
God
.
And
can
that
be
a
small
sinne
in
any
man
(
and
much
more
in
a
Minister
)
which
the
Lord
vsually
so
fearefully
reuengeth
,
both
here
,
and
hereafter
,
and
that
with
the
sharpest
arrowes
of
his
quiuer
,
and
the
greatest
plagues
that
the
treasure
of
his
wrath
can
afford
?
for
it
is
plagued
with
many
attendant
sinnes
,
to
look
vpon
strange
women
:
Noahs
daughters
were
sure
that
vnnaturall
lust
would
follow
their
fathers
drunkennes
.
Let
Ministers
and
people
therefore
consider
well
,
what
a
number
of
sinnes
and
plagues
that
man
thrusteth
himselfe
into
,
that
is
giuen
to
wine
and
strong
drinke
,
and
sitteth
downe
with
drunkards
:
and
yet
how
hath
this
sinne
as
a
deluge
ouerflowne
the
land
?
yea
and
that
height
of
it
seeketh
not
corners
whereby
one
man
sporteth
himselfe
in
making
another
drunke
:
drunke
,
are
drunke
in
the
night
:
let
vs
be
ashamed
of
such
works
of
darknes
,
that
we
may
be
answerable
vnto
our
light
:
should
Gilead
be
a
citie
polluted
with
such
a
bloodie
sinne
?
Bishop
must
not
be
giuen
to
wine
.
No
striker
,
]
This
fourth
vice
seemeth
fitly
to
be
set
after
the
former
,
as
beeing
an
vsuall
attendant
of
them
.
The
right
meaning
of
which
that
we
may
better
conceiue
,
we
must
know
that
we
may
not
so
vnderstand
the
precept
,
as
that
at
no
time
a
minister
may
lawfully
strik
another
;
for
there
be
times
,
1.
Because
the
weapons
of
our
warrefare
are
not
carnall
,
but
spirituall
.
The
Apostle
denieth
not
,
but
that
the
calling
of
a
Minister
,
2.
The
Minister
is
the
Surgeon
of
mens
soules
,
who
must
heale
wounds
,
3.
The
Minister
is
to
watch
ouer
mens
manners
more
then
others
:
now
if
espying
(
as
he
shall
)
contempt
and
rebellion
in
some
;
malice
,
deceit
,
dissembling
in
others
,
and
vnkindnes
and
vnthankefulnes
in
euerie
corner
:
what
a
life
should
he
lead
,
if
he
should
be
alwaies
readie
to
draw
?
if
he
should
not
beare
with
some
faults
,
and
take
none
at
the
worst
?
yea
,
if
he
should
not
resemble
God
himself
,
whose
roome
he
standeth
in
;
who
striketh
not
for
euery
escape
,
but
is
slow
to
wrath
,
and
grieued
for
the
euill
?
Let
none
here
alleadge
Christs
whipping
the
buyers
and
sellers
out
of
the
Temple
,
for
he
was
not
onely
a
Minister
,
but
the
Lord
of
his
Temple
.
Nor
the
Apostolicall
rodde
wherewith
Peter
strucke
Ananias
dead
,
and
Paul
Elimas
blind
,
which
was
a
gift
extraordinarie
,
and
temporarie
.
We
must
walke
by
this
ordinarie
canon
,
which
prohibiteth
a
Minister
to
be
a
striker
.
Vse
.
1.
What
an
happie
change
of
things
should
our
eies
see
,
if
this
one
charge
of
the
Apostle
were
duely
obserued
?
how
might
brethren
liue
together
in
vnitie
,
although
they
retained
some
difference
in
iudgement
in
things
circumstantiall
and
of
lesser
moment
?
then
such
as
are
too
hot
,
might
be
wisely
cooled
without
chafing
and
storming
:
such
as
are
weake
,
might
be
by
softnes
and
gentlenesse
suported
by
the
stronger
:
such
as
haue
strayed
,
might
by
the
spirit
of
meekenesse
be
reduced
into
the
fold
:
and
such
as
are
loath
to
step
awrie
,
should
be
incouraged
in
their
godly
care
.
And
surely
this
is
the
meanes
vsed
by
Christ
,
and
his
Apostles
in
the
building
vp
of
his
kingdome
,
and
maintaining
of
his
causes
;
who
while
they
had
power
to
command
,
did
rather
choose
to
beseech
men
,
and
not
onely
practised
in
their
owne
persons
,
but
prescribed
to
all
those
who
were
to
succeed
them
in
their
labours
,
and
to
continue
the
ministry
vnto
the
end
.
Wheras
contrariwise
,
what
is
it
that
hath
vpholden
Antichrist
so
long
,
and
quickned
and
preserued
life
in
bad
causes
,
but
violence
,
crueltie
,
and
rage
,
against
the
seruants
of
God
.
The
strongest
arguments
in
Poperie
were
euer
fire
and
fagot
,
and
if
they
could
not
take
away
the
reasons
alleadged
by
the
word
,
this
they
could
doe
,
euen
take
away
their
liues
by
the
sword
of
the
Magistrate
.
2.
Here
are
reprehended
many
Prophets
,
and
the
sonnes
of
the
Prophets
,
who
perhaps
in
the
schoole
of
the
Prophets
are
no
better
then
swashbucklers
,
fitter
to
receiue
pay
in
the
field
,
then
pension
from
the
Churches
patrimonie
:
resolute
Lamechs
who
readily
reuenge
an
iniurie
seuentie
times
seuen
fold
:
whose
glorie
is
to
quarrell
,
and
stand
out
at
swords
point
with
any
man
:
that
which
is
Gods
glorie
they
deem
cowardise
,
namely
,
to
passe
by
an
offence
.
How
doe
these
consider
that
they
are
either
dedicated
vnto
,
or
dismissed
with
the
tidings
of
peace
?
that
they
are
to
serue
vnder
the
Prince
of
peace
,
euen
the
head
of
our
profession
?
who
in
his
owne
person
bare
all
iniuries
,
rebukes
,
and
buffettings
of
sinners
,
and
commanded
his
disciples
to
turne
the
other
cheeke
to
the
smiter
:
not
that
it
is
not
lawfull
for
them
to
stand
vpon
their
lawfull
defence
,
but
to
be
so
farre
from
offering
or
returning
iniurie
,
as
that
they
must
rather
suffer
twaine
then
revenge
one
.
3.
The
same
dutie
belongeth
to
euerie
Christian
,
for
the
Apostle
speaketh
not
a
word
in
all
these
ministeriall
directions
,
especially
in
the
manner
and
carriage
of
the
life
of
the
Minister
,
but
it
concerneth
euery
man
in
his
place
,
and
may
be
his
glasse
of
whatsoeuer
condition
he
be
:
And
who
seeth
it
not
vnlawfull
for
any
of
Gods
people
to
liue
in
wrath
and
enmitie
,
or
as
we
say
like
dogs
and
cats
?
but
as
the
children
of
one
father
,
members
of
one
bodie
,
maintainers
of
one
faith
,
and
expectors
of
one
glorie
.
gentle
,
peaceable
,
scattereth
the
people
that
delight
in
warre
,
and
the
cruel
and
bloodie
man
liueth
not
out
halfe
his
dayes
.
Not
giuen
to
filthie
lucre
]
This
vice
of
couetousnesse
is
the
fifth
and
last
reckoned
by
the
Apostle
,
of
which
he
would
haue
the
Minister
free
.
The
word
noteth
such
a
one
as
beeing
greedily
set
on
gaine
,
and
outward
profits
,
bendeth
the
greatest
part
of
his
studie
that
way
:
or
else
one
that
will
take
any
course
,
vse
any
meanes
lawfull
or
vnlawfull
;
refuse
no
occasion
,
but
out
of
euerie
thing
neuer
so
base
and
meane
can
carue
his
owne
commoditie
:
no
matter
what
winde
it
is
that
bloweth
in
his
profit
.
But
to
shew
that
all
is
not
gained
which
is
thus
gotten
,
the
Apostle
cals
it
filthie
gaine
or
lucre
.
1.
because
this
immoderate
and
vnnaturall
affection
maketh
a
man
most
base
and
sordid
in
getting
;
seruill
in
keeping
,
and
illiberall
in
expending
.
2.
because
by
getting
or
keeping
this
gaine
,
some
filthie
sinne
or
other
will
cleaue
to
the
fingers
:
as
in
Achab
and
Iudas
,
couetousnesse
and
murther
were
coupled
:
in
Achan
and
Gehezi
,
couetousnes
and
lying
were
combined
.
In
the
Priests
and
Prophets
of
Ieremies
time
,
from
the
greatest
to
the
least
;
euerie
one
is
giuen
to
couetousnesse
,
from
the
Priest
to
the
Prophet
they
deale
all
falsely
:
and
no
marueile
if
the
roote
of
all
euill
,
be
so
fruitful
in
all
iniquitie
.
Doct.
1.
The
Minister
of
all
men
must
be
free
from
such
a
base
sinne
as
this
is
,
the
man
of
God
must
flie
earthly
mindednesse
,
as
a
sinne
most
dishonouring
his
high
calling
,
and
disabling
him
from
the
dutie●
of
it
.
Reas.
1.
This
vitious
affection
distracteth
him
,
and
infoldeth
him
in
many
impertinent
businesses
,
stealing
away
his
heart
,
and
causeth
the
proper
duties
of
his
calling
to
lie
neglected
.
Most
fitly
did
the
Apostle
compare
the
worke
of
the
Ministerie
to
a
warfare
,
and
inferreth
this
same
reason
against
this
vice
in
the
person
of
a
Minister
;
Secondly
,
this
vice
will
make
a
minister
falsifie
the
word
,
turne
the
truth
into
a
lie
,
and
take
such
a
course
in
handling
the
word
,
as
shall
bring
meale
to
the
mill
.
This
was
noted
in
the
false
prophets
to
be
the
maine
cause
of
false
vision
:
Isai
speaking
of
greedie
dogges
,
who
could
neuer
haue
inough
,
maketh
this
their
propertie
,
euerie
one
looketh
to
his
owne
way
,
and
accordingly
prophesied
for
his
owne
purpose
and
advantage
:
so
Ieremie
ioyneth
these
sinnes
together
,
Ier.
5.31
.
The
Prophets
prophesie
lies
,
and
the
Priests
receiue
gifts
in
their
hands
:
and
Ezekiel
telleth
vs
,
that
this
filthie
lucre
made
the
Prophets
so
base
minded
,
that
for
verie
handfulls
of
barley
,
and
peices
of
bread
,
some
of
them
would
pollute
the
name
of
the
Lord
,
in
lying
to
his
people
:
some
of
ignorance
,
by
the
blinding
and
bewitching
of
this
sinne
:
and
others
against
their
knowledge
and
conscience
,
powring
themselues
out
through
the
deceit
of
Balaams
wages
.
Hence
is
this
sinne
branded
iustly
to
bee
the
seede
of
heretikes
,
and
spawne
of
scismatikes
,
false
teachers
,
and
apostates
.
What
other
was
the
white
which
the
authors
of
scisme
,
and
heads
of
faction
aymed
at
?
Rom.
16.17
.
they
serued
not
the
Lord
Iesus
,
but
their
owne
bellies
.
And
no
other
God
serued
the
false
Apostles
,
flattering
words
,
or
coloured
couetousnesse
in
their
doctrine
:
and
for
their
practise
,
when
they
might
haue
beene
chargeable
to
the
Churches
,
they
rather
wrought
with
their
hands
,
that
they
might
be
eased
.
3.
If
a
Minister
should
speake
the
truth
,
yet
in
this
tainture
,
how
powerlesly
,
how
fruitlesly
?
for
is
he
a
fit
man
to
raise
others
to
heauen
,
whose
owne
heart
is
rooted
in
the
earth
?
how
coldly
shall
he
perswade
others
that
godlinesse
is
great
gaine
,
whose
gaine
is
all
his
godlinesse
?
with
what
heart
can
he
pull
other
men
out
of
the
world
,
and
the
loue
of
it
,
when
it
hath
wonne
the
strongest
and
most
inward
hold
of
his
owne
heart
?
with
what
experience
can
he
teach
that
the
truest
delight
is
placed
in
heauenly
things
▪
or
that
Gods
kingdome
is
first
to
be
sought
,
when
his
thoughts
are
taken
vp
(
as
the
disciples
were
once
)
in
dreaming
of
a
temporall
kingdome
?
with
what
face
can
he
teach
the
doctrine
of
Gods
prouidence
,
when
himselfe
ca●kes
and
laieth
about
him
,
as
though
he
had
no
father
to
prouide
for
him
?
how
can
he
curbe
in
others
these
vnnaturall
desires
,
which
(
as
the
dropsie
)
proceede
most
of
fulnesse
and
abundance
,
when
as
they
are
so
setled
in
himselfe
?
Thus
this
one
lust
vnfitteth
him
to
all
his
duties
.
Vse
.
This
confuteth
many
base
minded
men
in
the
ministerie
,
whose
thoughts
,
Now
there
is
no
great
hope
of
the
recouerie
of
those
who
are
alreadie
clasped
in
the
windings
of
this
sinne
;
they
are
desperately
endangered
to
be
drowned
in
perdition
,
so
sweete
is
the
morsell
,
and
so
pleasant
is
the
bootie
,
that
they
will
not
let
it
goe
.
To
them
therefore
I
will
say
no
more
,
but
as
Peter
to
Simon
Magus
;
Pray
to
the
Lord
,
that
if
it
be
possible
,
the
iniquitie
of
thy
heart
may
be
forgiuen
thee
.
I
will
rather
turne
my
speach
to
euery
young
Timothie
and
Titus
,
beseeching
and
exhorting
them
all
,
timely
to
preuent
this
sinne
:
and
to
frame
their
hearts
to
that
exhortation
of
Paul
,
1.
Tim.
6.11
.
But
thou
,
O
man
of
God
,
that
is
,
who
hast
place
,
or
art
to
haue
office
in
the
Church
by
ordinarie
calling
,
as
the
Prophets
and
men
of
God
of
old
had
by
extraordinarie
;
Thou
,
who
after
a
speciall
manner
,
art
to
be
Gods
peculiar
,
not
as
all
men
by
creation
,
nor
as
all
godly
men
in
respect
of
election
and
sanctification
;
but
besides
these
by
reason
of
thy
function
art
,
or
art
to
be
in
speciall
seruice
about
God
,
flie
these
things
:
that
is
,
preserue
thy selfe
from
these
noysome
lusts
,
the
breeders
of
most
filthy
and
detestable
cogitations
and
practises
.
And
if
any
Timothie
should
aske
,
But
how
may
I
flie
these
?
follow
righteousnesse
,
deale
iustly
,
giue
euery
man
his
owne
,
as
couetousnes
reacheth
to
it selfe
the
things
of
another
.
2.
pietie
:
couetousnes
is
idolatrie
;
practise
thou
pietie
,
which
is
great
gaine
,
and
giueth
good
contentment
.
3.
faith
:
a
ground
of
couetousnes
is
vnbeleefe
,
but
faith
is
a
maine
fruite
of
pietie
:
follow
faith
,
and
thou
shalt
not
distrust
Gods
prouidence
,
nor
carie
thy selfe
as
one
cast
off
,
and
left
to
shift
for
thy selfe
;
but
shalt
looke
vp
to
thy
father
,
and
waite
vpon
that
hand
which
feedeth
the
verie
sparrows
,
yea
the
rauens
when
they
call
vnto
it
.
4.
loue
to
men
,
a
fruite
of
faith
:
selfe
loue
occasioneth
couetousnesse
,
but
Christian
loue
seeketh
not
her
owne
things
,
much
lesse
other
mens
.
5.
Meeknes
,
wayting
and
expecting
Gods
comming
to
the
supplie
of
our
want
:
opposed
to
the
pride
and
arrogancie
of
the
couetous
,
and
rich
.
6.
Fight
the
good
fight
of
faith
:
striue
by
faith
,
patience
,
and
praier
,
against
all
these
lusts
of
infidelitie
,
distrust
,
earthly
mindednes
,
and
such
like
.
7.
Laie
hold
on
eternall
life
:
beeing
called
by
faith
and
hope
,
lift
vp
thy
heart
and
affections
to
heauenly
conuersation
:
thy
treasure
beeing
there
,
let
thy
heart
be
there
also
.
Let
schollers
set
apart
to
the
Ministerie
,
meditate
often
vpon
this
place
.
Let
Ministers
consider
they
cannot
both
performe
their
dutie
,
and
make
tents
as
Paul
could
,
and
therefore
they
must
lay
aside
such
secular
busines
as
distract
them
from
fitting
themselues
to
teach
their
people
:
and
in
teaching
so
to
carie
themselues
,
that
out
of
the
testimonie
of
their
consciences
they
may
be
able
to
say
with
Paul
,
Act.
20.
I
haue
desired
no
mans
gold
,
siluer
,
or
garments
:
yea
and
their
people
also
may
see
and
say
of
them
,
that
they
haue
sought
them
,
and
not
theirs
;
yea
not
their
owne
priuate
profit
,
but
the
profit
of
many
that
they
might
be
saued
.
Preists
and
Iesuites
are
content
to
venture
life
and
limme
to
winne
men
to
Romish
religion
,
and
how
much
more
should
Ministers
of
God
be
content
with
any
condition
to
gaine
men
vnto
God
.
Doctr.
Out
of
the
epithite
added
to
withdraw
the
hearts
of
men
from
couetousnes
,
calling
that
a
filthy
lucre
,
which
is
gotten
by
it
,
we
will
note
two
more
generall
instructions
.
First
,
That
there
is
much
filthy
lucre
and
gaine
,
which
euery
Christian
must
abhorre
:
which
is
the
rather
noted
,
because
men
of
filthy
and
corrupt
mindes
thinke
any
gaine
cleanly
and
sweet
inough
,
filthy
lucre
.
In
bargaine
:
as
selling
things
,
1.
vnprofitable
for
the
Church
or
common
wealth
.
2.
vnsaleable
:
as
,
1.
Church-patrimonie
,
as
Symonists
:
2.
liberalitie
,
as
vsurers
:
3.
time
,
as
most
Chapmen
and
Marchants
:
4.
lies
,
as
lawyers
of
knowledge
defending
bad
causes
.
Thirdly
,
things
knowne
to
them
to
be
defectiue
,
either
in
substance
,
or
vse
,
whereby
they
become
of
vniust
price
,
either
in
that
they
are
not
of
that
profit
to
the
buyer
they
ought
;
or
that
quantitie
,
because
of
vniust
weights
or
measure
:
but
most
of
this
is
confessed
filthy
lucre
.
Out
of
bargaine
;
1.
That
gaine
which
any
man
taketh
for
some
dutie
which
he
neglecteth
,
or
omitteth
:
the
sinne
of
Nonresidents
,
idle
or
idol
and
insufficient
Ministers
.
2.
That
gaine
which
is
taken
by
vnderhand
corruption
;
as
bribes
,
which
blinde
the
eyes
of
the
wise
,
to
the
staying
or
peruerting
the
course
of
iustice
.
3.
That
which
accreweth
by
vnwarrantable
or
vniust
policie
;
as
for
a
man
to
breake
,
and
become
banquerupt
to
enrich
himselfe
:
an
vsuall
course
,
but
dishonest
inough
,
yea
an
horrible
theft
,
in
many
deseruing
no
lesse
punishment
,
then
our
lawes
inflict
vpon
theft
.
2.
Rule
.
All
that
gaine
that
is
gotten
by
gaming
for
mony
,
as
by
carding
,
dicing
,
bowling
,
wherein
men
seeke
to
benefit
themselues
by
other
mens
losse
,
is
a
filthy
lucre
.
For
euery
penny
must
be
accounted
for
,
and
if
it
be
not
patrimony
or
gift
,
ought
to
be
gotten
in
the
sweate
,
and
labour
of
a
lawfull
calling
.
And
consequently
all
such
gaine
as
comes
in
by
partaking
and
abetting
in
these
sinnes
;
as
to
make
gaine
by
conuerting
their
houses
into
gaming
houses
,
stageplay
houses
,
or
tipling
houses
,
all
which
are
the
receptacles
and
roostes
of
filthy
and
vicious
persons
;
and
the
gaine
therefore
cannot
be
but
filthy
:
the
last
of
which
three
,
although
there
haue
beene
and
might
be
a
necessarie
vse
of
,
yet
such
is
the
common
disorder
of
them
generally
,
that
in
stead
of
alehouses
we
may
call
them
hel
houses
:
for
a
Christian
man
need
no
other
hell
,
then
to
be
next
neighbors
vnto
them
:
but
if
there
be
any
better
ordered
,
I
speake
not
a-against
them
.
3.
Rule
.
All
that
gaine
that
goeth
hand
in
hand
with
the
violence
of
any
of
Gods
laws
,
is
filthy
gaine
.
As
that
which
is
gotten
by
needles
oaths
,
true
or
false
;
against
the
third
commandement
:
or
by
riding
out
on
the
Sabbath
day
,
or
staying
at
home
by
employment
in
the
ordinarie
calling
,
out
of
verie
extraordinarie
necessitie
,
against
the
fourth
:
or
the
price
of
an
harlot
,
against
the
seauenth
:
or
by
stealth
and
vailes
,
whereby
men
vnconscionably
shape
out
their
owne
commoditie
out
of
another
mans
cloth
:
or
by
any
manner
of
oppression
,
and
grinding
the
faces
of
the
poore
,
as
by
monopolies
,
enhansing
,
ingrossing
,
and
regrating
corne
or
other
commodities
,
against
the
eight
:
or
by
lying
,
and
dissembling
,
which
is
as
ordinary
with
many
as
their
trading
is
,
against
the
ninth
.
All
these
,
with
diuerse
other
kinds
,
almost
against
euery
commandement
,
are
filthy
lucre
.
Of
all
which
the
Apostle
speaketh
,
1.
Thess.
4.5
.
Let
no
man
oppresse
or
defraud
his
brother
in
any
thing
:
and
addeth
two
reasons
;
1.
because
the
Lord
is
the
auenger
of
all
such
things
:
2.
because
we
are
not
called
to
vncleannes
,
but
vnto
holines
:
implying
that
these
are
practises
,
farre
vnbeseeming
that
holines
vnto
which
a
professor
of
Christ
is
called
:
as
in
Eph.
5.3.5
.
he
reckneth
vp
these
kinds
of
sinnes
among
those
which
for
the
vncleannes
and
filthines
of
them
,
ought
not
to
be
named
among
Christians
.
filthie
gaine
or
no
;
that
if
he
finde
it
so
,
it
may
no
longer
cleaue
to
his
fingers
,
but
he
may
cast
it
away
from
him
,
as
Zacheus
did
:
and
for
time
to
come
beware
of
such
a
foule
blemish
,
wherewith
not
onely
the
soule
and
conscience
,
but
euen
that
holy
profession
which
euerie
one
(
even
the
worst
)
make
of
obedience
vnto
the
Gospel
,
is
blemished
and
dishonoured
:
and
the
rather
for
these
considerations
.
1.
In
regard
of
that
holy
commandement
,
Philip.
4.8
.
whatsoeuer
things
are
honest
,
iust
,
pure
,
worthy
loue
,
of
good
report
,
in
which
are
any
vetue
,
any
praise
,
thinke
on
these
things
,
and
doe
them
,
v.
9.
Obiect
.
But
it
is
impossible
to
liue
by
true
and
honest
dealing
.
Ans.
Marke
the
promise
of
God
made
to
such
dealing
in
the
words
following
;
the
peace
of
God
shall
be
with
you
,
that
is
,
his
fauour
and
loue
in
Christ
shall
embrace
you
,
and
all
that
outward
prosperitie
and
successe
as
his
wisedome
shall
thinke
meete
for
you
.
blessing
of
God
which
maketh
rich
,
and
he
addeth
no
sorrowes
with
it
:
and
therefore
a
Christian
man
should
not
purse
that
pennie
which
he
seeth
not
made
his
by
Gods
blessing
,
and
which
he
cannot
craue
a
blessing
vpon
.
Now
can
God
vouchsafe
a
blessing
vpon
that
,
which
his
vnchangeable
word
hath
blasted
alreadie
?
treasures
of
wickednes
shall
not
profit
:
and
can
his
hand
blesse
that
which
his
lawe
hath
cursed
,
as
sinne
or
ioyned
with
sinne
?
which
dishonoureth
the
person
and
profession
of
a
Christian
?
farre
be
it
from
the
Lord
to
be
so
contrarie
vnto
himselfe
.
3.
Consider
that
such
filthie
gaine
,
is
for
most
part
put
in
a
broken
bag
;
or
if
it
stand
a
while
with
a
man
,
lyar
and
theife
?
or
who
of
reason
is
so
young
as
he
cold
not
daily
obserue
it
?
Here
is
alleadged
prouidence
and
care
of
wife
and
children
,
&c.
but
consider
aright
of
the
matter
,
and
thou
shalt
see
no
iust
reason
why
the
care
of
wife
or
children
,
should
cause
a
man
to
giue
vp
himselfe
to
filthie
lucre
:
for
this
is
the
way
to
bring
the
greatest
curse
and
want
vpon
his
house
and
children
;
for
so
runnes
the
threatning
,
The
curse
entreth
into
the
house
of
the
lyar
and
theefe
,
and
cursed
shall
his
children
be
after
him
:
and
Iob
obserued
that
the
offspring
of
the
wicked
are
not
satisfied
with
bread
,
Doctr.
3.
filthy
lucre
.
Salomon
obserued
an
euill
sicknes
vnder
the
sunne
;
or
such
an
euill
as
bringeth
greife
with
it
,
namely
riches
reserued
for
the
hurt
of
the
owner
:
then
riches
are
not
alwaies
heaped
vp
for
good
.
The
Prophet
Micha
obserued
much
wealth
in
the
house
of
the
wicked
,
treasures
of
wickednesse
.
And
therefore
all
treasures
and
store
are
not
iustifieable
,
nor
comfortable
.
Habacuk
calleth
the
increase
of
wealth
,
thicke
clay
.
Christ
tearmeth
the
care
of
them
,
thornie
cares
:
and
themselues
deceiueable
riches
.
vncertaine
riches
,
according
to
that
of
Salomon
Prou.
23.5
.
Riches
haue
wings
,
1.
By
giuing
them
the
name
of
the
most
grieuous
sinne
:
couetousnes
which
is
idolatrie
,
Coloss.
3.5
.
There
is
neuer
a
couetous
man
but
would
be
loath
to
be
counted
of
but
as
a
Christian
,
and
a
good
neighbour
,
&c.
but
indeed
if
he
looke
his
face
in
the
Apostles
glasse
,
he
is
no
better
then
an
Idolater
:
for
his
heart
is
quite
withdrawne
from
God
.
thou
art
my
confidence
.
all
these
will
I
giue
thee
;
which
if
it
be
resisted
,
Secondly
,
by
ascribing
vnto
it
an
inuincible
power
to
hold
men
in
the
practise
of
all
impietie
,
discouering
it
to
be
an
enemie
to
all
religion
,
and
opposing
it
vnto
pietie
and
godlinesse
:
1.
Tim.
6.
It
keepeth
out
the
word
where
it
is
not
,
it
choaketh
the
word
where
it
is
:
it
maketh
of
professors
,
reuolters
,
and
Apostates
;
who
in
their
beginnings
could
with
Iudas
,
teeme
to
forsake
all
as
the
other
disciples
did
;
yet
long
before
their
end
haue
with
Demas
forsaken
the
truth
,
and
embraced
the
present
world
:
that
(
as
the
young
man
)
they
came
not
so
hastily
,
as
they
departed
heauily
.
It
hath
caused
many
discontented
students
to
growe
vp
to
resolution
,
in
heresie
,
poperie
,
treasons
,
and
most
desperate
attempts
.
And
it
is
no
lesse
enemie
to
righteousnes
then
to
religion
,
beeing
an
vnmercifull
and
cruel
sinne
,
often
with
some
one
stroke
,
destroying
fathers
with
their
children
,
orphanes
,
widowes
,
families
,
and
whole
townes
.
For
whence
are
oppressings
,
●ent-rackings
,
vsuries
,
monopolyes
,
thefts
,
robberies
,
and
murders
?
are
they
not
especially
from
these
couetous
lusts
,
which
fight
in
the
members
?
3.
By
shewing
the
blacke
taile
of
this
sinne
,
which
causeth
the
Lord
in
his
anger
to
smite
with
grieuous
strokes
;
Isay
57.17
.
for
his
wicked
couetousnesse
I
haue
beene
verie
angrie
with
him
,
I
haue
smitten
him
,
and
hid
my selfe
from
him
:
and
is
one
of
the
sinnes
for
which
the
wrath
of
God
commeth
vpon
the
children
of
disobedience
,
Coloss.
3.5
.
teaching
that
such
persons
as
disobediently
go
on
in
this
sinne
,
and
will
heare
no
counsell
against
it
;
Gods
wrath
bursteth
out
against
them
,
and
tumbleth
them
to
hell
:
for
no
persons
of
such
vile
affections
shall
enter
into
that
holy
citie
,
into
which
no
vncleane
thing
can
enter
:
a
truth
of
such
certentie
,
that
the
Apostle
assureth
himselfe
,
Quest.
But
how
shall
I
know
this
disease
creeping
vpon
me
?
Answ.
The
proper
symptomes
of
it
are
;
A
greedie
desire
and
thirst
,
like
that
of
the
horseleach
,
which
saith
alwaies
,
giue
,
giue
:
yea
the
more
a
man
hath
,
the
more
he
wanteth
;
as
the
dropsie
person
,
the
more
he
drinketh
,
the
more
he
thirsteth
:
so
the
more
riches
increase
,
the
more
is
the
couetous
heart
set
vpon
them
.
For
if
God
possesse
not
the
heart
,
it
can
neuer
be
satisfied
:
the
whole
circle
of
the
round
earth
,
can
neuer
fill
vp
the
square
corners
of
a
couetous
mans
heart
:
only
godlines
can
giue
contentment
.
2.
A
nigardly
heart
to
himselfe
:
Eccle.
6.2
.
there
is
a
man
to
whom
God
hath
giuen
riches
,
and
treasures
,
and
honour
,
and
he
wanteth
nothing
for
his
soule
of
all
it
desireth
:
but
God
giueth
him
not
power
to
ea●e
thereof
.
Although
he
hath
abundance
,
yet
the
couetous
heart
keepeth
the
key
whereby
he
hath
locked
it
from
himselfe
:
such
a
man
(
grudging
the
very
necessarie
vse
of
his
wealth
to
himselfe
)
can
be
most
base
and
sordid
,
in
his
dyet
,
apparell
,
and
whole
course
,
and
is
loath
to
bestow
any
thing
that
is
good
on
himselfe
.
Thus
he
hath
the
things
,
but
little
or
no
good
of
them
:
for
what
is
the
goodnes
of
a
thing
,
besides
the
vse
of
it
?
the
possession
is
but
a
title
beyond
the
vse
.
And
this
note
brandeth
a
number
of
men
,
whose
whole
life
hath
beene
nothing
but
a
gathering
of
goods
,
and
a
sauing
from
himselfe
of
goods
gathered
,
vntill
he
hath
so
abounded
,
as
he
can
see
no
bottome
nor
end
of
his
wealth
,
and
then
the
most
nigardly
person
can
be
content
to
set
out
himselfe
and
his
,
euen
to
riot
and
prodigalitie
:
as
it
was
obserued
in
the
couetous
rich
man
,
Luk.
12.19
.
when
his
ground
was
so
fruitfull
,
that
he
had
no
more
place
to
lay
it
:
and
when
he
had
laid
vp
goods
inough
for
many
yeares
,
then
he
could
say
,
soule
liue
at
ease
,
eate
and
drinke
,
but
neuer
before
.
3.
A
withdrawing
of
the
heart
and
hand
from
good
duties
,
and
neglect
of
the
good
of
the
Church
,
and
of
the
poore
.
Good
words
indeed
are
good
cheape
,
and
faine
would
they
do
some
thing
so
farre
as
mouth-mercie
can
extend
:
but
the
truth
is
,
Lazarus
can
scarce
get
the
crummes
;
but
their
dogges
are
dearer
vnto
them
,
then
the
poore
members
of
Christ
:
see
Iames
2.16
.
or
if
they
part
with
any
thing
to
any
godly
vse
,
it
is
wrung
from
them
,
as
water
out
of
flints
;
delaies
are
made
either
till
the
present
opportunitie
be
ommitted
;
or
till
there
be
no
remedie
:
whereas
the
Lord
loueth
a
cherefull
giuer
:
and
Salomon
saith
;
say
not
to
thy
neighbour
,
Come
againe
to
morrowe
,
if
now
thou
hast
it
.
4.
A
grudging
of
confidence
in
them
,
as
in
a
strong
hold
:
Prou.
10.15
.
The
rich
mans
goods
are
his
strong
citie
:
Luk.
12.
the
rich
man
said
to
his
soule
,
soule
take
thy
rest
:
&
whereupon
should
it
rest
?
thou
hast
inough
for
many
yeares
:
but
what
a
foole
prooued
he
himselfe
thus
to
reckon
without
his
host
:
he
could
gather
riches
together
,
but
he
could
not
tell
who
should
enioy
them
.
So
what
other
is
the
couetous
mans
confidence
,
then
the
leaning
vpon
these
staffes
of
reed
▪
which
while
they
thinke
to
sustaine
themselues
by
,
they
shiuer
into
peeces
,
and
pearce
the
hand
of
their
holder
.
And
whence
are
those
so
frequent
inward
discourses
and
reasonings
of
the
diffident
hearts
of
most
men
,
yea
often
of
good
men
,
who
are
too
readie
to
dreame
of
an
vnshaken
prosperitie
:
as
Dauid
,
I
said
in
my
prosperitie
,
I
shall
neuer
be
mooued
,
and
this
wealth
cannot
decaie
;
but
from
this
ground
,
that
the
heart
is
withdrawne
from
God
,
and
set
vpon
the
creature
:
oh
these
goods
will
stand
by
mee
,
what
dearth
,
what
sicknes
,
what
changes
soeuer
come
,
I
shall
be
able
to
shift
&
send
for
one
:
and
thus
whereas
the
bountifulnes
of
God
should
lead
vs
to
himselfe
,
it
keepeth
downe
the
heart
from
beeing
raised
towards
him
,
who
is
the
portion
of
his
people
;
so
as
it
is
too
well
contented
to
liue
without
him
,
as
finding
more
sweetnes
in
the
pownes
of
his
loue
,
then
in
himselfe
.
trauell
not
too
much
to
be
rich
:
and
,
Matth.
6.25
.
Care
not
what
yee
shall
eate
or
drinke
:
and
,
hauing
food
and
rayment
,
let
vs
therewith
be
content
.
And
reason
there
is
,
that
seeing
distracting
and
sollicitous
thoughts
are
the
ground
of
couetous
practises
,
the
care
of
a
Christian
must
be
to
walke
diligently
in
his
calling
,
but
leaue
all
the
successe
and
blessing
of
it
vnto
God
.
2.
On
Gods
promises
,
assuring
thee
that
whilest
thou
thus
leanest
vnto
him
,
his
prouidence
shall
become
a
plentifull
portion
vnto
thee
:
Psal.
55.24
.
Cast
thy
burthen
vpon
the
Lord
,
and
he
shall
nourish
thee
;
1.
Pet.
5.7
.
Cast
all
your
care
vpon
him
,
for
he
careth
for
you
:
make
these
promises
thy
purchase
,
and
possesse
them
by
beleefe
,
I
will
not
leaue
thee
,
nor
forsake
thee
.
3.
On
thy
owne
deserts
:
whereby
Iacob
in
want
staied
his
minde
,
I
am
lesse
then
the
least
of
thy
mercies
.
4.
On
the
inordinacie
of
thy
desire
:
for
how
little
is
nature
contented
with
?
and
a
verie
little
aboue
a
little
choketh
it
:
and
yet
grace
is
contented
with
much
lesse
:
it
careth
not
how
litle
it
see
about
it
,
for
it
beleeueth
the
more
,
hopeth
the
more
,
trusteth
the
more
,
prayeth
the
more
,
and
loueth
the
more
.
All
the
labour
of
a
man
(
saith
Salomon
)
is
for
his
mouth
;
yet
the
desire
is
not
filled
:
noting
it
to
be
an
vnnaturall
desire
in
many
men
,
who
labour
not
as
men
that
were
to
feede
a
mouth
,
but
a
great
gulfe
,
fit
to
swallow
whole
Iordan
at
a
draught
;
or
such
a
mouth
as
the
Leviathan
,
which
receiueth
the
carte
and
drawers
of
it
.
I
can
want
,
and
abound
,
I
can
be
full
and
hungrie
,
in
euery
condition
I
can
be
content
.
If
the
world
come
in
vpon
thee
,
vse
it
as
not
vsing
it
:
if
it
doe
not
,
yet
account
the
present
condition
the
best
for
thee
,
because
the
Lord
doth
so
account
it
▪
and
the
way
to
get
wealth
,
is
to
giue
it
vp
into
Gods
disposition
;
as
Abraham
by
offering
vp
Isaac
to
the
Lord
,
kept
him
still
.
2.
Turne
the
streame
of
thy
desires
from
earthly
to
heauenly
things
;
making
with
Dauid
,
God
thy
portion
,
then
shalt
thou
be
better
without
these
,
then
euer
thou
wert
or
canst
be
with
them
.
Zacheus
when
he
had
Christ
was
rich
inough
,
although
he
had
not
a
quarter
so
much
as
he
had
before
▪
and
for
his
graces
esteeme
them
aboue
goods
,
crauing
with
Salomon
,
wisdome
before
wealth
;
the
blessing
of
Iacob
before
Esaus
pottage
.
Especially
labour
to
feele
the
want
of
Christ
aboue
all
things
;
for
this
hunger
would
starue
the
other
,
and
worke
this
effect
,
that
while
the
foole
gathereth
riches
to
himselfe
,
and
is
not
rich
in
God
,
thy
conuersation
shall
either
be
without
couetousnesse
,
or
if
at
any
time
thou
couet
,
reioyce
in
the
crosse
of
Christ
,
by
which
the
world
shall
be
crucified
to
thee
,
and
thou
vnto
it
;
for
once
beginne
to
reioyce
in
the
things
which
he
hath
done
and
suffered
for
thee
,
and
thou
wilt
beginne
also
to
account
of
all
things
as
doung
in
comparison
of
him
:
hereupon
the
world
will
beginne
to
frowne
on
thee
,
and
hate
thee
,
and
then
shalt
thou
with
more
ease
hate
it
:
and
thus
daily
the
more
thou
risest
with
Christ
,
the
more
wilt
thou
seeke
the
things
that
are
aboue
.
3.
Thou
must
goe
one
step
further
,
daily
to
crosse
the
affection
directly
.
1.
by
daily
seeking
the
assurance
of
the
pardon
of
sinne
.
2.
by
daily
prayer
against
this
sinne
especially
.
3.
by
daily
reading
the
Scriptures
,
which
are
the
sword
of
the
spirit
to
cut
off
such
lusts
;
wisely
obseruing
and
applying
such
places
as
most
crosse
it
.
4.
by
beeing
readie
to
do
good
,
and
distribute
,
and
exercising
liberalitie
vpon
all
good
motions
and
occasions
.
So
Paul
counselleth
rich
men
to
become
rich
in
good
works
,
1.
Tim.
6.18
.
The
earthly
minde
will
say
these
are
hard
taskes
:
but
let
such
a
one
consider
,
how
hard
it
is
for
a
couetous
rich
man
to
get
into
the
kingdome
of
heauen
.
Vers.
8.
But
harberous
,
one
that
loueth
goodnesse
,
wise
,
righteous
,
holy
,
temperate
.
Now
the
Apostle
proceedeth
to
make
enumeration
of
those
vertues
,
which
in
the
Minister
are
to
be
opposed
to
the
former
vices
,
of
which
we
haue
spoken
at
large
:
and
these
vertues
are
opposed
either
specially
,
as
to
couetousnesse
,
hospitalitie
;
to
frowardnesse
,
loue
of
good
things
,
and
men
;
to
drunkennesse
,
wisedome
and
sobrietie
:
or
else
more
generally
two
other
vertues
are
set
against
them
all
;
namely
,
righteousnesse
in
regard
of
men
,
and
holinesse
in
respect
of
God
.
Whence
before
we
come
to
the
particular
handling
of
them
seuerally
as
they
lie
in
the
verse
,
But
thou
O
man
of
God
,
flie
these
things
,
and
followe
after
righteousnesse
,
godlines
,
faith
,
loue
,
patience
,
&c.
which
truth
is
euident
in
an
inferiour
office
,
euen
in
the
poore
widdowes
which
were
to
be
admitted
to
the
seruice
of
the
Church
,
cap.
5.10
.
And
for
the
common
Christian
the
commandement
is
not
onely
to
eschewe
euill
,
but
doe
good
:
and
the
generall
reasons
are
these
.
2.
The
true
knowledge
of
Christ
is
effectual
,
&
operatiue
,
for
to
know
Christ
right
is
to
be
a
true
beleeuer
:
Now
euery
true
beleeuer
,
is
1.
Gods
newe
creature
,
and
such
a
workemanship
as
is
created
vnto
good
works
,
Eph.
2.10
.
2.
Gods
peculiar
to
set
out
the
vertues
of
him
that
called
him
out
of
darkenesse
into
a
wonderfull
light
,
1.
Pet.
2.9
.
3.
Gods
planting
,
to
grow
vp
as
by
the
riuers
of
water
,
to
a
tree
of
righteousnesse
,
laden
with
the
fruits
of
the
spirit
:
for
this
is
the
blessing
of
the
Lords
plants
,
Isa.
61.3
.
4.
a
member
of
Christs
bodie
,
and
therefore
(
as
a
member
in
the
bodie
)
must
not
onely
be
harmelesse
,
but
of
good
vse
for
the
seruice
and
benefit
of
the
whole
.
3.
The
danger
of
fruitlesnesse
in
Christianitie
:
for
not
only
the
ground
that
brings
thornes
and
thistles
is
neare
a
curse
,
nor
onely
the
tree
that
bringeth
forth
bad
fruit
is
nere
the
burning
,
but
if
it
bring
not
forth
good
fruit
,
it
shall
be
hewne
downe
and
cast
into
the
fire
.
The
rich
glutton
was
sentenced
for
not
releeuing
Lazarus
;
he
did
him
no
wrong
,
one
would
think
,
nor
tooke
nothing
from
him
;
but
he
did
him
no
good
,
and
so
detained
his
right
from
him
:
so
the
tenour
of
the
sentence
shall
runne
at
the
last
day
,
not
against
them
onely
who
reuiled
,
reproached
,
condemned
,
or
crucified
Christ
,
but
those
also
who
clad
him
not
,
fed
him
not
,
harboured
,
and
visited
him
not
.
Vse
.
1.
This
doctrine
fully
answereth
a
common
plea
which
is
made
for
the
iustifying
of
many
drones
,
2.
This
doctrine
discardeth
also
a
number
that
goe
vnder
the
name
,
and
in
the
number
of
Christians
;
who
thinke
it
Christianitie
enough
to
be
harmelesse
,
ciuill
,
or
neighbourly
men
▪
or
if
they
can
say
with
the
Pharisie
,
I
am
not
thus
and
thus
,
an
oppresser
,
an
vsu●er
,
nor
as
such
and
such
precise
and
nice
fellowes
,
who
are
as
much
hated
of
them
,
as
euer
were
the
Publicans
of
the
Pharisies
;
I
pay
my
Church
duties
,
and
giue
euerie
man
his
owne
:
and
this
is
the
religion
of
the
common
Protestant
.
But
suppose
thou
wert
thus
guiltles
as
thou
saist
;
yet
art
thou
not
yet
halfe
a
Christian
:
for
the
Apostle
Peter
writing
to
beleeuers
,
enioyneth
them
not
onely
to
flie
the
corruptions
that
are
in
the
world
through
lust
;
moreouer
to
ioyne
vertue
with
faith
,
and
with
vertue
knowledge
,
and
with
knowledge
temperance
,
and
patience
,
and
godlines
,
and
brotherly
kindnesse
,
and
loue
:
and
addeth
two
reasons
,
1.
If
these
things
be
in
you
and
abound
,
&c.
teaching
that
without
these
positiue
vertues
,
all
the
knowledge
of
Iesus
Christ
,
and
consequently
his
profession
,
is
idle
and
vnfruitfull
.
2.
If
any
haue
them
not
,
he
is
blind
and
cannot
see
a
farre
off
▪
and
hath
forgotten
that
he
was
purged
:
that
is
,
such
a
one
seeth
but
a
little
in
heauenly
things
,
and
little
regardeth
that
couering
,
and
curing
of
sinne
goe
together
:
nor
that
remission
and
purging
of
sinne
goe
with
sanctification
of
life
and
studie
of
well
doing
,
and
consequently
can
be
no
Christian
:
which
agreeth
with
Christs
owne
posession
,
life
in
him
vnto
righteousnesse
:
these
shall
shewe
the
faith
of
thy
heart
,
Now
to
come
neerer
the
vertue
it selfe
:
First
,
the
ground
of
it
was
the
distressed
estate
and
condition
of
the
Church
,
which
by
reason
of
many
tyrants
and
persecutors
was
driuen
into
many
straights
,
partly
perceiued
in
present
,
and
partly
foreseene
by
the
propheticall
spirit
of
the
Apostle
:
not
onely
in
the
tenne
persecutions
then
imminent
,
but
also
in
the
seuerall
afflictions
in
the
world
,
in
which
they
were
to
finde
tribulation
euen
to
the
ende
of
it
.
For
as
it
is
in
this
aspectible
world
,
which
is
subiect
to
so
many
changes
and
mutations
,
because
it
standeth
in
the
vicissitudes
of
yeares
,
moneths
,
daies
,
&
nights
:
so
much
more
is
it
in
the
spirituall
world
of
the
Church
;
which
in
the
earth
is
acquainted
with
her
winter
as
well
as
summer
,
her
nights
as
well
as
dayes
:
somtimes
the
sunne
of
righteousnesse
most
comfortably
shining
,
and
imparting
his
heate
and
light
,
by
his
neere
approach
vnto
her
:
yea
,
and
sometimes
there
be
two
sunnes
in
this
firmament
:
for
together
with
the
sunne
of
the
Church
,
the
sunne
of
the
world
affoardeth
warme
and
comfortable
dayes
,
for
the
full
beautie
,
libertie
,
and
glorie
of
the
Church
.
But
sometimes
againe
this
sunne
departeth
in
dispeasure
,
and
carrieth
the
sunne
of
the
world
with
him
:
then
is
a
blacke
winter
of
the
Church
,
nothing
but
stormes
and
tempests
,
persecutions
,
and
trialls
one
in
the
necke
of
another
,
and
scarse
one
faire
gleame
betweene
.
Now
in
such
times
the
poore
Church
is
driuen
to
trauell
for
rest
,
and
the
innocent
doue
of
Christ
cannot
finde
in
her
owne
land
any
rest
for
the
sole
of
her
foote
;
well
may
she
flie
abroad
to
seeke
her
securitie
.
In
all
which
times
euerie
Christian
is
bound
by
this
and
such
like
precepts
,
to
giue
her
harbour
and
safe
conduct
,
till
the
dash
and
storme
be
ouer
.
Besides
,
suppose
the
Church
in
generall
at
her
best
estate
;
yet
the
particular
members
of
the
Church
,
are
for
most
part
poore
and
needie
:
and
euen
then
subiect
to
many
troubles
,
for
keeping
the
faith
and
good
consciences
,
by
meanes
whereof
they
are
often
driuen
from
house
and
home
,
and
sometime
are
in
banishment
and
exile
,
sometime
in
prison
and
bonds
:
all
whom
the
Lord
commendeth
to
the
charitable
and
Christian
deuotion
of
Christian
men
;
and
bindeth
them
to
the
cheerefull
receiuing
and
releeuing
of
them
in
such
necessitie
:
let
them
be
strangers
,
yet
if
they
be
of
the
houshold
of
faith
,
they
haue
right
to
harbour
and
releefe
:
and
in
the
practise
of
this
dutie
,
the
Apostle
requireth
that
the
Minister
be
the
foreman
.
Secondly
,
It
will
be
inquired
,
whether
euerie
minister
must
be
harborous
and
hospitable
?
and
if
he
must
,
what
shall
become
of
them
whose
liuings
are
scarce
able
to
harbour
themselues
;
and
much
more
of
the
swarmes
of
our
tenne-pound
men
,
and
verie
many
scarse
halfe
that
to
maintaine
their
familie
:
it
seemeth
that
euerie
Minister
ought
to
be
a
rich
man
.
Ans.
It
is
not
for
me
to
prescribe
any
thing
in
the
Church
constitutions
concerning
Impropriations
and
Nonresidencie
,
Thirdly
,
the
reasons
enforcing
this
precept
vpon
the
Minister
especially
,
are
these
.
1.
In
regard
of
strangers
,
he
must
take
vp
this
dutie
,
whether
they
be
strangers
from
the
faith
;
that
hereby
he
might
winne
them
to
the
loue
of
true
religon
,
which
they
see
to
be
so
mercifull
and
liberall
:
or
else
if
they
be
converted
much
more
,
that
he
may
comfort
and
confirme
such
as
are
banished
,
or
otherwise
euill
entreated
for
the
confession
and
profession
of
the
truth
:
for
if
euery
Christian
,
much
more
must
the
Minister
be
affected
to
those
that
are
in
bonds
,
2.
In
regard
of
his
owne
people
,
vpon
whom
by
this
meanes
he
sealeth
his
doctrine
sundrie
waies
;
but
especially
if
he
keepe
open
house
for
the
poore
Christians
in
want
,
he
bindeth
the
soules
of
such
receiuers
to
obey
the
word
;
and
encourageth
them
by
his
entertainment
in
their
entertainment
of
the
Gospell
.
Which
is
the
reason
rendred
by
Hezekiah
,
why
the
people
must
giue
the
Priests
a
portion
of
their
offerings
,
to
encourage
them
in
the
lawe
of
the
Lord
.
great
helpe
vnto
the
truth
:
which
dutie
is
imposed
euen
vpon
euerie
Christian
,
by
the
Apostle
Iohn
▪
3.
Ep.
8.
Fourthly
,
the
vse
.
1.
It
teacheth
that
it
were
to
be
wished
that
the
maintenance
of
euerie
Minister
were
competent
,
certaine
,
and
proper
vnto
himselfe
,
that
he
might
haue
wherewith
to
performe
this
so
necessarie
a
dutie
.
2.
In
regard
of
poore
strangers
,
to
stirre
vp
ministers
and
people
to
a
liberall
heart
towards
them
all
,
but
especially
if
they
be
such
,
as
the
land
of
whose
owne
possessions
beeing
vncleane
,
come
ouer
vnto
the
land
of
the
possession
of
the
Lord
,
wherein
the
Lords
tabernacle
dwelleth
.
Pittie
it
is
that
hauing
such
a
clowd
of
examples
in
the
Scriptures
to
lead
vs
in
this
dutie
,
yet
that
it
should
be
so
farre
out
of
request
.
How
fewe
children
hath
Abraham
the
father
of
our
faith
among
vs
,
who
sit
in
the
doore
of
their
tent
,
for
and
enforce
strangers
to
receiue
their
best
entertainment
?
Few
be
our
Lots
,
who
will
vndergoe
any
losse
,
any
indignity
,
before
strangers
shall
sustaine
any
harme
at
all
:
he
will
offer
his
owne
daughters
to
their
violence
,
he
will
vse
reasons
,
they
had
knowne
no
man
,
and
that
which
would
haue
perswaded
any
but
the
Sodomites
hee
vsed
last
,
that
they
were
strangers
,
and
were
come
vnder
his
roofe
.
Few
Iobs
who
will
not
suffer
the
stranger
to
lodge
in
the
streete
,
mee
faithfull
,
come
into
my
house
,
and
abide
with
mee
:
and
she
constrained
vs
,
Act.
16.15
.
2.
It
is
a
fruitefull
and
gainefull
course
of
Christianitie
;
neuer
any
lost
by
it
.
Some
hereby
(
saith
the
Apostle
)
haue
receiued
Angels
,
as
Abraham
,
and
Lot
:
Loue
the
stranger
,
for
yee
were
strangers
;
it
bindeth
vs
much
more
,
who
all
of
vs
are
strangers
and
pilgrims
here
vpon
earth
,
not
hauing
here
any
continuing
citie
,
but
we
looke
for
one
to
come
,
Heb.
13.14
.
Obiect
.
But
some
may
be
dissemblers
and
wicked
men
,
whom
we
may
receiue
for
brethren
and
Disciples
;
and
not
knowing
a
man
,
I
may
be
abused
,
and
loose
both
my
gift
and
reward
.
Answ.
Christian
wisedom
,
and
Christian
loue
,
must
goe
hand
in
hand
.
But
here
is
a
case
in
which
charitie
must
ouerrule
the
matter
,
and
that
is
not
suspicious
,
but
hopeth
the
best
of
euery
one
,
where
there
is
no
euident
proofe
or
presumption
to
the
contrarie
.
And
if
thou
receiue
a
Minister
distressed
in
the
name
of
a
Minister
,
or
a
priuate
distressed
man
in
the
name
of
a
righteous
man
,
and
giue
him
but
a
cup
of
cold
water
with
a
good
heart
,
in
that
thou
thinkest
he
belongeth
to
Christ
,
let
him
be
what
he
will
at
his
owne
perill
,
thou
loosest
neither
gift
nor
reward
:
Christ
hath
vndertaken
to
repay
it
thee
;
&
thou
performest
a
fruit
of
faith
,
which
shall
further
thy
reckoning
.
Vse
.
3.
If
strangers
by
this
precept
may
challenge
harbor
,
much
more
may
the
poore
members
of
Christ
amongst
our selues
.
If
a
stranger
,
who
is
cast
out
of
house
and
home
for
the
profession
of
Christ
,
ought
to
be
releeued
,
much
more
our
owne
,
suffering
in
good
causes
,
whether
bonds
or
imprisonment
,
losse
of
liuing
,
banishment
,
or
whatsoeuer
they
suffer
,
if
for
keeping
good
conscience
.
And
the
like
is
to
be
said
of
our
aged
,
feeble
,
and
impotent
poore
;
who
haue
beene
in
many
places
of
the
Land
pittilessely
neglected
and
despised
,
so
farre
as
(
notwithstanding
the
wholesome
lawes
prouided
in
that
behalfe
)
some
of
them
haue
beene
suffered
to
pine
and
die
in
the
streets
,
for
want
of
harbor
and
releefe
.
The
Lord
lay
not
this
sinne
(
among
other
)
vnto
our
charge
.
Now
when
we
call
rich
men
to
reserue
some
portion
of
their
wealth
to
such
godly
vses
,
oh
no
they
will
cast
their
bread
on
no
such
waters
,
and
they
finde
no
abilitie
to
doe
any
thing
this
way
;
this
were
to
weaken
their
estate
,
and
to
straine
themselues
so
as
they
should
not
be
able
to
hold
out
.
Which
no
doubt
were
the
reasonings
of
the
Corinths
,
whom
the
Apostle
,
findeth
seed
to
the
sower
:
and
he
maketh
men
rich
to
all
liberalitie
,
vers.
10
,
11.
Others
obiect
and
say
;
but
such
a
one
hath
offended
me
,
or
I
know
this
or
that
by
him
,
or
he
deserueth
no
such
thing
at
my
hands
.
Answ.
But
take
heed
this
be
not
a
churlish
Nabals
answer
to
Dauids
iust
request
,
spoken
out
of
partiall
couetousnes
,
rather
then
as
the
truth
of
the
thing
is
.
Againe
,
let
the
person
be
what
he
will
,
looke
thou
on
Gods
image
in
him
,
this
offends
thee
not
,
iniuries
thee
not
,
is
not
vndeseruing
of
thy
loue
,
1.
Hereby
thou
art
like
God
,
he
sparseth
abrode
,
he
vnweariably
giueth
good
to
good
and
bad
:
straine
thy selfe
so
thou
expresse
this
vertue
of
his
.
2.
What
thou
giuest
to
Christian
men
,
thou
giuest
to
Christ
himselfe
.
If
Christ
were
on
earth
againe
,
doubtles
rich
men
would
send
to
know
his
wants
and
store
him
with
presents
.
Now
we
haue
not
himselfe
with
vs
,
but
the
poore
we
shall
alwaies
haue
to
shew
our
affection
to
Christ
in
:
who
hath
said
,
in
that
yee
doe
it
to
one
of
these
little
ones
that
beleeue
in
me
,
yee
haue
done
it
vnto
me
.
3.
An
hard
man
had
rather
lend
to
one
that
is
able
to
repay
him
,
then
giue
to
such
an
one
as
is
not
.
If
thou
wilt
not
giue
any
thing
to
Christ
,
by
giuing
to
the
poore
,
lend
vnto
him
,
and
he
will
become
thy
pay-master
.
4.
Because
many
would
giue
vnto
others
,
but
for
feare
of
wanting
themselues
,
marke
the
promise
of
blessing
;
Prou.
11.25
.
The
liberall
person
shall
haue
plentie
;
and
,
he
that
watereth
shall
haue
raine
:
and
,
vers.
24.
There
is
that
scattereth
,
and
is
more
encreased
:
on
the
contrarie
,
he
that
spareth
more
then
right
,
commeth
to
pouertie
:
and
he
that
turneth
his
eare
from
the
crie
of
the
poore
,
himselfe
shall
crie
,
and
not
be
heard
:
and
,
iudgement
mercilesse
belongeth
vnto
him
that
sheweth
no
mercie
.
I
would
to
God
all
this
would
bring
on
our
rich
men
,
who
will
doe
nothing
for
the
honour
of
God
,
beyond
their
abillitie
:
A
lover
of
goodnesse
.
]
Hauing
exhorted
to
the
doctrine
of
beneficence
and
liberallitie
to
the
poore
Saints
:
Now
the
Apostle
perswadeth
vnto
the
ground
,
from
whence
that
must
rise
,
for
otherwise
it
will
prooue
rather
a
shadow
,
or
carkase
of
a
vertue
then
a
vertue
or
true
grace
it selfe
,
which
perhapps
may
profit
another
,
but
not
ones
selfe
.
This
ground
is
true
Christian
loue
:
of
which
the
Apostle
speaketh
,
1.
Cor.
13.3
.
If
I
giue
all
my
goods
away
to
the
poore
,
and
want
loue
,
it
profiteth
me
nothing
:
and
therefore
I
thinke
it
is
rather
to
be
read
,
a
louer
of
good
men
:
good
men
:
and
besides
,
there
is
another
word
more
fit
to
expresse
the
former
sence
,
as
Beza
obserueth
.
By
good
men
,
Now
for
the
better
vnderstanding
of
the
precept
,
two
questions
are
to
be
resolued
.
1.
Whether
good
men
only
are
to
be
loued
,
and
not
euill
?
Answ.
As
God
is
good
vnto
all
,
Psal.
145.9
.
but
especially
to
Israel
,
and
those
of
a
pure
heart
,
Psal.
73.1
.
yea
as
he
loued
vs
when
we
were
enemies
,
but
much
more
now
beeing
reconciled
by
the
death
of
the
Sonne
:
so
is
the
commandement
directed
vnto
vs
,
to
loue
,
and
doe
good
vnto
all
,
but
especially
to
the
houshold
of
faith
,
Gal.
6.
Besides
this
word
seemeth
to
eye
such
an
inward
affection
,
as
draweth
into
the
fellowship
,
companie
,
and
conuersation
of
another
,
in
whom
for
some
goodnes
appearing
,
it
delighteth
:
and
vnto
whom
it
would
still
draw
some
degrees
nearer
.
Whence
thus
we
may
fasten
the
dutie
more
surely
vpon
our selues
;
I
am
indeed
bound
to
loue
all
men
,
in
respect
of
Gods
image
,
humanitie
,
and
common
nature
,
and
the
common
law
of
nature
;
seeing
I
my selfe
,
were
I
neuer
so
bad
,
would
be
loued
of
all
:
yea
,
and
in
regard
that
they
may
participate
with
me
in
the
same
grace
of
life
:
but
how
much
more
then
such
as
are
not
men
only
,
but
good
men
,
who
haue
Gods
image
renewed
vpon
them
,
Saints
by
calling
,
such
as
excell
in
vertue
:
how
should
not
all
my
delight
in
comparison
be
set
vpon
these
?
If
I
must
manifest
my
loue
to
all
men
,
these
may
well
challenge
brotherly
kindnesse
:
see
2.
Pet.
1.7
.
as
clowds
for
multitude
,
and
as
the
doues
for
swiftnes
vnto
the
windowes
of
the
Church
.
But
yet
this
commandement
beeing
no
other
in
the
owne
essence
,
then
that
old
generall
commandement
giuen
to
the
whole
Church
from
the
beginning
;
as
also
that
new
commandement
,
that
is
,
renewed
by
Christs
appearing
(
by
which
although
many
lawes
were
antiquated
,
and
reuersed
,
yet
this
lawe
of
loue
of
the
brethren
was
reuiued
and
diuersly
enforced
)
it
of
necessitie
belongeth
to
euerie
one
that
professeth
the
Lord
Iesus
in
the
most
inward
closet
of
his
heart
and
affections
,
to
carie
such
as
are
members
of
the
bodie
of
Christ
,
sonnes
of
God
,
temples
of
the
holy
Ghost
,
and
heires
of
the
kingdome
of
glorie
.
Now
the
reasons
enforcing
it
vpon
both
Ministers
and
people
,
are
these
.
1.
Because
the
Lord
hath
deerely
loued
such
,
as
here
he
commendeth
to
our
loue
:
for
these
he
hath
giuen
his
onely
beloued
Sonne
,
vnto
these
he
hath
giuen
his
spirit
;
for
these
he
hath
prepared
glorie
and
imortalitie
,
he
walketh
with
them
,
protecteth
them
,
prouideth
for
them
;
in
a
word
,
will
not
be
in
heauen
without
them
.
2.
There
is
no
man
so
vile
,
but
he
professeth
he
loueth
God
:
now
it
is
certaine
that
whosoeuer
delighteth
in
God
,
he
delighteth
in
his
image
wheresoeuer
he
see
it
:
for
he
that
loueth
him
that
begat
,
cannot
hate
him
that
is
begotten
:
and
he
that
loueth
not
the
brethren
,
3.
Consider
how
louely
the
societie
and
fellowship
of
the
Saints
is
.
In
their
meetings
a
man
may
be
hol●en
forward
in
knowledge
,
faith
,
and
obedience
,
and
depart
thence
wiser
and
better
:
he
may
haue
the
vse
of
all
the
graces
God
hath
bestowed
vpon
them
;
his
owne
grace
is
preserued
with
increase
,
his
inward
peace
and
ioy
more
setled
▪
here
is
the
communion
of
Saints
,
which
is
the
beginning
of
heauen
it selfe
.
Vse
.
1.
Many
Ministers
herein
faile
,
who
beeing
men
of
corrupt
minds
and
affections
,
oppose
themselues
against
good
men
;
if
there
be
any
in
their
parishes
more
carefull
of
their
waies
,
more
conscionable
,
more
forward
in
religion
then
other
,
these
are
as
beames
in
their
eyes
;
the
obiects
of
most
bitter
invectiues
:
in
the
meane
time
they
giue
their
right
hands
of
fellowship
vnto
loose
and
base
fellowes
,
who
ought
to
be
as
vile
in
their
eyes
,
as
they
are
in
themselues
:
whom
I
wish
timely
to
consider
,
that
it
was
alwaies
noted
for
an
infallible
propertie
of
a
false
prophet
;
to
strengthen
the
hands
of
sinners
,
&
cast
downe
such
,
as
they
ought
to
haue
spoken
peace
vnto
from
the
Lord
.
2.
Although
the
Lord
hath
by
most
straite
iniunctions
prouided
for
the
welfare
of
his
children
,
not
onely
in
regard
of
their
safetie
,
but
their
louing
entertainement
also
in
the
world
;
with
acknowledgement
of
all
such
offices
of
loue
done
vnto
himselfe
,
and
of
which
himselfe
will
become
the
rewarder
:
yet
notwithstanding
according
to
the
prophecie
of
the
Lord
of
the
holy
Prophets
.
In
the
world
good
men
doe
,
and
shall
sustaine
affliction
;
their
good
shall
be
returned
with
euill
to
the
great
affliction
of
their
soules
;
and
the
world
which
knoweth
not
but
to
loue
her
owne
,
taketh
no
notice
of
such
,
but
to
hate
them
,
and
hated
they
are
and
shall
be
of
all
men
almost
for
the
name
of
Christ
.
Hence
haue
such
in
all
ages
,
were
they
Prophets
,
Apostles
,
or
Christians
,
of
whom
the
world
was
vnworthie
,
beene
thought
burdens
vnworthie
to
be
borne
,
or
liue
in
the
world
.
Here
one
Caine
casts
down
his
countenance
vpon
him
whose
works
he
seeth
better
then
his
owne
,
he
cannot
giue
him
a
good
looke
.
An
other
wagges
his
head
at
such
a
man
,
as
the
Iewes
did
against
Christ
,
in
derision
of
him
.
An
other
is
readie
to
burst
for
anger
and
rage
,
as
those
wicked
ones
against
Steuen
.
Sometimes
superiours
breath
out
slaughter
and
threatning
(
as
Saul
)
against
the
Church
.
Sometimes
equalls
,
yea
and
inferiours
,
trie
them
by
scornings
and
mockings
:
so
as
Ieremie
himselfe
shall
heare
the
reuilings
of
many
against
him
.
Nay
,
the
base
multitude
shall
tell
Christ
himselfe
that
he
dealt
with
a
deuill
.
And
Satans
mallice
is
so
like
it selfe
in
his
instruments
,
that
if
it
be
laid
in
their
power
,
they
proceede
to
drawe
the
sword
,
and
stretch
out
their
hand
(
as
Herod
against
Iames
)
to
take
away
their
liues
;
and
euen
in
killing
them
thinke
they
doe
God
good
seruice
.
But
how
good
were
it
for
them
to
haue
nothing
to
doe
against
such
iust
men
?
for
who
deale
they
against
?
or
against
whom
doe
they
rise
vp
?
against
simple
men
?
no
surely
,
but
against
God
himselfe
,
him
they
persecute
,
him
they
blaspheame
,
the
apple
of
his
eie
they
poare
in
.
Now
who
euer
rise
vp
against
God
,
and
prospered
?
or
who
euer
kicked
against
such
prickes
,
and
bruised
not
himselfe
?
Is
not
he
eternall
,
to
outliue
all
his
enemies
?
Herod
the
Archenemie
of
Christ
dyeth
,
but
the
enemie
of
Christs
enemies
is
euer
liuing
.
And
is
not
his
wrath
the
messenger
of
death
?
cannot
his
power
grinde
his
enemies
to
powder
?
or
shall
not
his
right
hand
finde
them
out
?
Againe
,
thou
art
for
the
present
a
cursed
man
,
that
louest
not
good
men
:
I
will
curse
them
that
curse
thee
:
so
as
what
thou
intendest
against
them
,
shall
fall
vpon
thine
owne
head
:
thy
sword
shall
pearce
thine
owne
heart
;
Goliahs
owne
sword
shall
sunder
his
head
and
bodie
;
Haman
shall
hansell
his
owne
gallowes
;
the
Madianites
that
little
feared
to
be
slaine
by
the
Israelites
,
shall
be
slaine
one
by
another
.
For
it
is
iust
with
God
(
saith
Paul
)
to
render
tribulation
to
those
that
afflict
his
Saints
,
3.
Let
vs
learne
to
see
our
inbred
hatred
of
good
men
,
at
least
our
want
of
loue
vnto
them
:
and
seeing
it
,
bewaile
it
,
and
bewayling
it
,
reforme
it
.
Let
our
louing
affection
cause
vs
to
ioyne
our selues
to
their
societie
among
whom
good
is
to
be
gotten
.
Obiect
.
Oh
but
this
is
a
toyle
indeed
,
if
we
goe
amongst
them
,
they
are
so
precise
we
may
not
take
the
least
libertie
,
we
must
speak
of
nothing
but
Scripture
matters
.
Ans.
If
thou
hadst
the
life
of
Christ
working
in
thee
,
and
that
delight
in
God
which
beseemeth
a
sonne
or
daughter
of
God
:
it
would
be
thy
meate
and
drinke
to
meditate
,
speake
,
and
spend
thy
thoughts
and
time
in
holy
things
:
and
thinke
such
times
happily
gained
from
thy
vanitie
,
yea
from
thy
lawfull
calling
:
or
if
thou
didst
fauour
the
things
of
the
spirit
,
as
thou
doest
the
things
of
the
flesh
;
that
which
is
indeed
the
freedome
of
a
Christian
,
would
not
be
such
a
yoke
and
burthen
:
the
spirit
of
Christ
would
make
thee
willing
thus
to
spend
thy
time
,
and
become
in
no
company
neither
idle
nor
vnprofitable
;
and
much
lesse
vaine
or
licentious
:
and
take
this
withall
,
that
gracious
words
,
are
neuer
vnwelcome
,
but
to
a
gracelesse
heart
.
Obiect
.
But
I
see
no
such
good
in
their
meetings
.
Ans.
Thou
maist
want
wisedome
to
draw
it
out
of
them
:
or
else
thou
seest
it
not
,
because
thou
wantest
eyes
;
as
the
soudiers
sought
Christ
euen
in
speaking
vnto
him
:
or
else
they
seeme
simple
and
weake
men
,
as
the
Church
is
blacke
but
comely
:
the
sunne
lookes
vpon
them
,
and
their
infirmities
,
falls
,
and
afflictions
make
them
outwardly
appeare
as
the
tents
of
Kedar
;
and
vpon
these
thine
eyes
gaze
altogether
:
yet
as
the
Church
is
glorious
within
,
so
are
the
members
in
respect
of
sanctitie
and
ornaments
of
the
soule
,
which
weighed
in
thy
ballance
are
found
very
light
.
I
exhort
therefore
all
those
that
would
encrease
in
grace
,
that
they
linke
their
soules
to
such
as
feare
God
:
so
Dauid
made
himselfe
a
companion
of
all
them
that
feared
the
Lord
;
and
the
next
words
seeme
to
include
the
reason
,
and
which
keepe
thy
statutes
:
the
statutes
of
the
Lord
are
in
their
hearts
,
in
their
mouthes
,
before
their
eyes
,
and
in
their
hands
.
This
will
keepe
them
from
entring
into
the
way
of
the
wicked
,
and
from
beeing
so
easily
plucked
away
with
the
error
of
the
wicked
.
But
to
such
as
would
faine
be
acquainted
with
an
hellish
life
before
hand
,
let
them
frequent
other
companies
then
this
:
where
God
is
not
present
,
nor
his
spirit
nor
his
loue
;
but
the
spirit
of
mischiefe
,
of
swearing
,
swilling
,
vncleannes
,
and
all
hostillitie
against
God
:
where
in
stead
of
men
,
are
Deuills
incarnate
:
in
whose
minds
a●
in
a
shop
Satan
is
euer
framing
,
and
forging
vnholy
and
vncleane
thoughts
and
desires
:
and
according
to
the
abundance
of
their
hearts
their
mouthes
speake
lewd
things
,
and
their
hands
act
all
manner
of
wickednesse
:
hardly
canst
thou
come
neere
them
,
but
they
will
infect
thee
,
but
keepe
with
them
,
and
thou
wilt
be
like
them
:
thy
bodie
is
not
fitter
to
receiue
the
infection
of
the
plague
from
a
person
that
hath
a
plague
sore
running
vpon
him
,
then
thy
soule
to
be
deadly
poysoned
and
infected
by
such
societie
.
Wise
]
The
Papists
out
of
their
vulgar
translation
abuse
this
word
to
improoue
the
marriage
of
Ministers
,
and
most
improperly
turne
and
translate
it
,
sound
minde
,
that
is
,
prudent
,
circumspect
;
one
that
carrieth
a
continuall
consultation
within
himselfe
for
the
guiding
of
his
whole
course
in
such
moderation
,
as
wisedome
may
appeare
in
his
speeches
,
gestures
,
countenance
,
and
whole
life
.
Besides
that
,
the
Apostle
requireth
the
selfe
same
vertue
of
married
wiues
,
1.
Tim.
3.11
.
and
of
all
young
men
of
what
profession
soeuer
,
workes
of
his
calling
,
or
his
person
,
and
place
it selfe
.
For
the
former
,
what
wisedome
is
required
of
him
,
who
is
to
vtter
the
word
of
wisedome
,
whereby
both
himselfe
,
and
his
people
should
be
made
wise
to
saluation
:
and
so
to
speake
this
word
as
becometh
him
to
speake
,
hide
themselues
;
and
the
aged
to
arise
and
stand
vp
,
and
all
sorts
of
men
to
listen
vnto
his
words
:
In
all
which
regards
,
how
carefull
was
the
Lord
himselfe
,
that
none
but
such
qualified
persons
should
serue
before
him
in
that
walking
and
elementarie
worship
in
the
time
of
the
law
.
He
will
haue
none
but
wise
hearted
men
to
worke
in
the
building
of
the
Tabernacle
,
Exod.
35.10
.
and
no
doubt
aymed
at
the
selfe
same
thing
,
when
he
made
that
law
in
Numb.
4.43
.
that
only
they
of
30.
yeares
olde
and
aboue
euen
vntill
50.
should
serue
before
him
in
that
tabernacle
after
it
was
builded
.
For
herein
he
required
necessarily
two
things
,
first
and
especially
gifts
of
minde
,
as
wisedome
,
iudgement
,
grauitie
,
experience
,
and
diligence
,
which
most
appeare
from
30.
yeares
vpward
:
secondly
,
strength
of
bodie
.
When
he
releaseth
such
as
haue
serued
vntill
50.
young
men
might
bring
strength
before
30.
but
beeing
without
iudgement
,
grauitie
,
experience
,
the
Lord
refuseth
it
:
old
men
aboue
50.
might
bring
with
yeares
experience
,
and
iudgement
,
but
the
Lord
requireth
the
body
to
be
answerable
vnto
the
mind
in
some
proportion
.
And
to
this
obseruation
that
giueth
light
in
Numb.
1.3
.
that
howsoeuer
in
the
tabernacle
and
Temple
none
might
serue
vnder
30.
yet
in
ciuill
things
they
might
,
for
they
must
count
their
warriers
from
20.
yeare
old
and
aboue
.
Vse
.
1.
This
doctrine
bendeth
it selfe
against
such
light
,
and
childish
young
men
,
Her
Prophets
are
light
and
wicked
persons
:
for
these
two
in
this
calling
goe
together
wherein
euery
thing
is
aggrauated
.
Lightnes
in
some
calling
may
beare
a
lower
note
,
and
be
tearmed
weaknes
:
but
in
this
cannot
be
but
wickednesse
:
and
why
so
?
because
it
will
follow
,
that
they
pollute
the
sanctuarie
,
and
wrest
the
law
:
the
former
by
ioyning
themselues
to
euery
light
companion
,
in
euery
light
or
lewd
practise
:
the
latter
,
because
whereas
the
iudgement
of
the
most
controuersall
matters
was
committed
by
God
to
the
priests
,
together
with
the
interpretation
of
the
law
,
such
was
their
leuitie
and
rashnes
,
that
they
passed
their
matters
inconsideratly
,
and
answeared
insufficiently
and
often
falsly
in
the
name
of
the
Lord
:
and
thus
must
it
needs
be
with
such
as
run
and
ride
before
the
Lord
hath
called
them
.
2.
We
must
pray
for
the
Ministers
as
Paul
for
Timothie
,
That
the
Lord
would
giue
them
wisedome
in
all
things
:
wise
men
is
the
promise
made
,
that
they
shall
shine
as
the
brightnesse
of
the
firmament
,
and
in
that
they
haue
turned
their
wisedome
to
the
turning
of
many
to
righteousnes
,
they
shall
shine
as
the
starres
for
euer
and
euer
.
Righteous
▪
]
By
righteousnesse
here
,
is
not
meant
that
euangelicall
righteousnesse
which
is
Christs
fulfilling
of
the
whole
lawe
for
vs
:
Neither
that
infused
gift
whereby
beleeuers
haue
an
imperfect
conformitie
begunne
in
them
,
according
to
all
the
parts
〈◊〉
the
lawe
;
although
not
according
to
all
the
degrees
of
them
:
but
here
is
meant
that
which
is
called
a
particular
iustice
,
more
externall
looking
out
vnto
other
men
to
giue
them
their
due
:
obseruing
equalitie
both
in
contracts
and
exchanges
,
which
we
call
commutatiue
;
as
also
a
iust
proportion
in
distributing
offices
,
rewards
,
punishments
,
which
we
call
distributiue
iustice
.
So
as
this
iustice
is
an
equall
and
vpright
dealing
with
men
fearefull
to
offer
the
least
wrong
vnto
any
▪
but
readie
to
doe
good
vnto
all
:
grounded
on
loue
,
which
seeketh
not
all
her
owne
things
,
much
lesse
other
mens
,
and
in
a
word
is
the
summe
of
the
second
Table
.
Now
as
this
vertue
is
in
the
text
set
betweene
wisedome
,
and
pietie
,
or
holines
,
so
may
it
not
be
diuorced
from
either
of
them
for
wisedome
,
our
Sauiour
willeth
all
his
followers
to
ioyne
with
this
innocencie
of
doues
the
wisdome
of
serpents
:
for
wisedome
without
innocencie
,
were
but
fleshly
,
and
from
belowe
;
and
innocencie
without
wisedome
,
were
but
reproachfull
sillinesse
.
Againe
,
it
must
goe
with
holinesse
,
which
is
euer
mixt
with
pietie
,
that
it
may
be
a
fruit
of
that
inward
righteousnesse
which
is
by
faith
,
for
else
it
is
grosse
hypocrisie
.
All
our
iustice
must
beginne
in
Christs
iustice
,
reckoned
vnto
such
as
practise
pietie
,
and
are
entred
in
some
degrees
of
sanctification
.
All
our
obedience
must
proceede
from
the
inward
renewing
of
the
spirit
of
our
minds
by
the
finger
of
God
,
that
he
may
knowe
it
for
his
owne
worke
.
All
our
outward
conformity
must
proceede
from
inward
sinceritie
:
for
if
we
must
approoue
our
actions
to
the
consciences
of
good
men
,
much
more
to
the
Lord
,
who
is
greater
,
and
a
most
occulate
witnesse
of
all
our
wayes
.
Ioyne
these
two
louing
friends
,
which
sweetely
accord
in
a
Christian
heart
and
life
;
then
maist
thou
with
Paul
,
call
God
and
man
with
boldnesse
to
witnesse
,
that
thou
art
vnblameable
:
see
1.
Thess.
2.10
.
But
to
speake
briefly
of
these
two
vertues
so
farre
as
they
concerne
the
Minister
,
seeing
we
are
to
speake
of
both
of
them
as
prescribed
vnto
common
Christians
,
cap.
2.10
.
let
euerie
Minister
be
exhorted
as
Timothie
was
by
Paul
,
But
thou
O
man
of
God
,
followe
after
righteousnesse
.
1.
He
giueth
testimonie
of
his
righteousnesse
before
God
.
whose
oxe
or
asse
haue
I
taken
,
&c.
3.
He
giueth
euidence
that
he
professeth
and
teacheth
the
true
religion
,
of
iniquitie
,
and
therefore
depart
from
me
.
Holy
]
This
holinesse
respecteth
God
himselfe
,
his
worship
,
his
holy
things
,
as
the
word
,
sacraments
,
prayer
,
his
sabbaths
,
his
sanctuarie
,
in
all
which
the
Minister
ought
to
be
an
example
of
holinesse
,
and
yet
not
onely
in
these
,
but
in
his
whole
conuersation
also
.
The
commandement
is
generall
to
all
Gods
people
,
be
ye
holy
,
for
I
am
holy
,
To
omit
the
extraordinarie
ministerie
and
Ministers
of
the
old
Testament
,
as
the
Prophets
,
some
of
whom
were
sanctified
in
the
wombe
,
and
others
had
their
lippes
touched
with
a
coale
from
the
altar
to
remooue
their
pollution
:
Their
consecration
stood
likewise
in
foure
things
.
1.
After
all
this
preparation
,
in
drawing
them
neerer
to
the
Lord
,
v.
9.
2.
In
the
imposition
of
the
Israelites
hands
vpon
them
,
freely
giuing
them
from
themselues
to
the
Lord
and
his
seruice
,
vers.
10.
3.
In
Aarons
receiuing
them
of
the
people
,
and
shaking
them
before
the
Lord
,
v.
11.
as
such
as
now
being
mancipated
to
his
seruice
,
were
to
goe
and
come
at
his
becke
:
as
also
such
as
who
daily
were
to
shake
off
that
corruption
which
hindred
them
in
their
callings
.
4.
By
laying
their
hands
on
the
heads
of
the
two
bullocks
prepared
;
acknowledging
the
expiation
of
their
owne
sinnes
,
and
in
way
of
thankefulnesse
now
wholly
offring
themselues
vnto
that
seruice
.
When
all
these
rites
were
performed
,
they
were
admitted
to
administer
,
and
not
before
.
Secondly
,
Thirdly
,
holinesse
to
the
Lord
,
that
by
the
Lords
appointment
that
might
be
most
conspicuous
.
Againe
,
other
Priests
might
not
marrie
diuorced
or
defiled
women
;
but
he
may
not
marrie
a
widowe
but
a
maid
onely
.
Neither
might
he
mourne
at
all
;
no
not
for
his
father
or
mother
(
which
was
lawfull
for
the
other
Priests
)
thereby
to
pollute
himselfe
,
and
the
holy
place
.
All
which
with
a
number
moe
such
solemne
rites
,
betokened
a
singular
sanctimonie
in
such
as
were
to
be
giuen
vp
and
dedicated
to
the
Lords
seruice
.
Whence
I
conclude
,
that
if
in
those
that
ministred
but
in
a
material
Temple
;
that
serued
but
in
shadows
,
types
,
and
obscuritie
;
that
in
comparison
were
so
farre
off
from
the
ministerie
of
the
spirit
of
grace
,
of
libertie
,
of
life
,
and
so
after
a
sort
from
God
himselfe
,
was
required
such
legall
holynesse
at
the
least
:
how
much
more
is
the
truth
of
those
representations
requisite
in
vs
,
who
serue
in
the
spirituall
house
of
God
:
who
carie
the
substance
and
the
bodie
;
and
are
so
much
nearer
drawne
vnto
God
,
by
how
much
he
beeing
a
spirit
delighteth
in
spirituall
seruice
before
elementarie
?
In
Exod.
19.22
.
there
is
a
speciall
iniunction
that
the
Priests
who
were
to
come
to
heare
the
law
deliuered
,
should
be
sanctified
,
least
the
Lord
destroy
them
:
much
more
then
those
that
are
the
mouth
of
God
in
the
newe
testament
,
to
deliuer
the
law
and
Gospel
,
should
be
carefull
of
their
sanctification
,
least
the
Lord
sanctifie
himselfe
in
their
confusion
.
For
else
those
should
not
be
such
sure
consequents
of
the
Apostle
,
where
he
dehorteth
Christians
from
vnholinesse
and
prophanenes
,
because
of
their
present
condition
:
in
that
they
were
not
vnder
the
lawe
,
but
vnder
grace
:
and
that
they
were
not
come
to
mount
Sinai
,
Vse
.
1.
Profane
Ministers
are
hence
admonished
o●
their
danger
and
vnfitnes
:
how
dare
they
take
Gods
name
in
their
mouthes
,
when
they
hate
to
be
reformed
?
How
dare
they
rashly
attempt
to
touch
holy
things
with
vnwashen
hands
;
when
Dauid
a
most
holy
Prophet
of
God
,
would
not
compasse
the
Altar
,
nor
participate
in
holy
things
,
before
he
had
washed
his
hands
in
innocencie
?
are
such
fit
successors
of
the
Prophets
and
Apostles
,
who
were
called
holy
men
of
God
,
not
only
in
that
they
were
penmen
of
the
Scriptures
,
and
immediatly
assisted
and
inspired
by
the
holy
spirit
of
God
,
and
freed
from
error
in
their
doctrine
,
which
priuiledge
we
cannot
succed●●hem
in
:
but
also
in
regard
of
their
holy
and
innocent
liues
,
wherein
also
they
shined
as
lights
in
the
world
,
expressing
and
shewing
in
life
,
the
life
of
that
true
and
pure
religion
they
taught
vnto
others
.
2.
Let
such
as
count
this
holines
(
which
is
nothing
but
puritie
of
heart
and
life
)
in
Minister
or
people
too
much
puritie
and
precisenes
,
see
their
error
,
and
repent
of
it
:
if
they
shall
not
see
God
,
who
are
without
it
;
much
lesse
shall
such
as
scoffe
at
it
.
We
serue
a
God
of
pure
eyes
,
who
hath
pronounced
blessing
vpon
the
pure
of
heart
,
and
threatned
that
dogges
and
vncleane
persons
shall
stand
without
the
gate
of
that
holy
citie
.
Notwithstanding
therefore
many
a
fooles
bolt
,
if
that
be
puritanisme
,
which
many
so
esteeme
;
it
becommeth
all
the
people
of
God
,
much
more
his
Ministers
,
in
that
way
which
they
so
tearme
,
to
serue
the
God
of
their
fathers
.
3.
Note
that
marriage
is
no
impure
or
vncleane
condition
of
life
,
nor
a
breach
of
chastitie
and
holynes
:
for
●e
that
in
the
words
before
is
permitted
to
be
the
husband
of
one
wife
,
is
here
called
also
to
holynes
and
chastitie
.
Temperate
,
]
The
Papists
to
maintaine
the
former
error
of
single
life
,
translate
this
word
continentem
:
but
the
words
of
Scripture
,
which
for
most
part
are
more
generall
,
and
figuratiuely
comprehend
many
particulars
,
either
in
commanding
or
prohibiting
,
may
not
be
restrained
to
strengthen
Popish
error
.
For
although
all
the
vertues
of
the
seauenth
commandement
may
be
here
included
,
yet
the
word
is
more
generall
then
so
:
seeing
he
is
properly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
hath
any
thing
in
his
power
,
that
is
Lord
ouer
a
thing
to
command
it
,
and
enioy
it
:
and
here
one
who
is
Lord
ouer
himselfe
,
his
lusts
,
affections
,
appetite
,
who
enioyeth
these
and
is
not
theirs
:
who
keepeth
the
command
of
these
,
and
they
haue
not
him
at
command
:
requiring
that
the
Minister
should
be
a
man
,
that
can
curbe
and
bridle
himselfe
in
his
will
to
ouermaster
it
;
in
his
affections
,
of
desire
,
reuenge
,
mirth
,
sorrow
,
&c.
to
moderate
them
,
that
they
exceed
not
the
meane
and
due
measure
:
in
his
appetite
,
of
meate
,
drinke
,
sleepe
,
recreation
,
that
it
be
not
inordinate
:
yea
in
all
his
parts
,
his
hands
,
his
eyes
,
his
tongue
,
&c.
so
order
himselfe
,
as
that
no
vnseemely
kinde
of
gesture
,
fashion
,
word
,
or
dealing
,
proceede
from
him
which
may
disgrace
his
calling
:
but
to
carie
himselfe
in
such
a
temper
,
as
becommeth
the
former
vertue
of
holines
.
For
euen
the
word
hath
affinitie
with
that
,
which
we
call
a
right
temperament
,
or
constitution
;
whether
of
humors
in
the
bodie
,
He
that
ruleth
his
minde
,
is
better
then
he
that
ouercommeth
a
citie
.
2.
Prayer
:
And
now
(
to
end
this
large
treatise
)
it
wil
be
asked
,
But
what
if
any
Minister
be
scandalous
in
any
of
the
forenamed
vices
,
or
defectiue
in
the
vertues
mentioned
?
Ans.
1.
If
he
be
not
answerable
to
these
Canons
,
it
is
plaine
by
the
Apostle
,
that
he
is
not
to
be
called
.
2.
If
he
be
called
,
and
after
prooue
vicious
,
he
must
be
delt
withall
as
an
Elder
:
1.
no
accusation
must
be
receiued
vnder
two
witnesses
at
least
,
1.
Tim.
5.19
.
2.
when
he
is
accused
of
a
knowne
and
scandalous
vice
,
all
possible
meanes
must
be
vsed
to
reclaime
him
.
As
,
1.
by
open
reproofe
,
vers.
20.
2.
sometimes
by
translation
of
him
to
such
a
place
,
as
where
are
lesse
meanes
of
that
sinne
;
as
one
giuen
to
drunkennes
,
or
contention
,
from
a
drunken
and
quarellous
people
.
3.
sometime
by
a
temporall
deposition
from
his
office
,
if
there
be
hope
hereby
to
doe
him
good
.
4.
after
sufficient
admonition
,
censures
,
and
trial
,
by
a
perpetuall
deposition
from
his
place
:
yea
and
further
,
if
he
still
prooue
incorrigible
,
by
proceeding
to
excommunicate
him
,
and
cast
him
from
the
societie
of
the
Church
.
And
the
rather
,
1.
Because
Ministers
are
set
ouer
a
people
to
edifie
,
and
not
destroie
them
.
2.
Because
the
actions
of
Ministers
haue
a
secret
power
,
not
to
lead
onely
,
but
euen
compell
men
to
the
like
,
especially
if
they
be
lewd
and
wicked
.
3.
Weaker
and
meaner
men
for
manifest
vices
not
repented
of
,
must
be
proceeded
against
to
excommunication
:
much
more
the
Minister
,
whose
scandalous
life
is
infinitly
more
dangerous
and
hurtfull
.
4.
Such
proceeding
against
notorious
,
insufficient
,
and
scandalous
wretches
(
who
neuer
came
in
,
nor
are
kept
in
by
the
Apostles
canons
)
would
doe
good
for
example
.
Vers.
9.
Holding
fast
the
faithfull
word
,
according
to
doctrine
,
that
he
also
may
be
able
to
exhort
,
with
wholesome
doctrine
,
and
improoue
them
that
say
against
it
.
Hauing
followed
the
Apostles
meaning
,
and
method
in
describing
the
fitnes
of
him
,
who
is
to
be
chosen
into
the
Ministerie
,
who
for
the
innocencie
of
his
life
ought
to
be
free
from
manifold
vices
,
and
corruptions
,
which
are
plentifull
in
the
world
,
and
for
the
integritie
of
his
conuersation
(
seeing
whatsoeuer
he
doth
is
exemplarie
)
ought
to
shine
with
m●nifold
graces
,
and
vertues
,
as
we
haue
heard
.
Now
we
come
to
the
second
branch
of
the
Ministers
fitnes
;
which
standeth
in
his
abillitie
to
discharge
his
high
calling
and
place
:
vnto
which
is
required
such
●kill
and
cunning
in
the
grounds
and
points
of
Christian
religion
,
as
that
he
may
be
able
to
hold
fast
,
maintaine
,
and
iustifie
against
all
challengers
,
that
truth
,
and
doctrine
,
which
is
agreeable
to
the
faithfull
word
:
that
so
whensoeuer
any
blast
of
heresie
,
tyrannie
,
false
doctrine
,
or
flatterie
,
shall
rise
against
him
;
yet
he
may
hold
fast
that
faithfull
word
:
which
is
therefore
a
sure
ground
of
sound
doctrine
;
and
thence
instruct
and
edifie
the
consciences
of
his
hearers
in
all
necessarie
doctrine
.
Whereby
it
shall
come
to
passe
,
that
he
(
keeping
himselfe
constantly
to
this
truth
)
shall
be
fitted
fruitfully
to
turne
himselfe
to
any
dutie
of
his
calling
:
that
let
him
be
to
deale
with
either
of
those
kinds
of
hearers
;
whether
such
as
are
obedient
and
teachable
,
he
shall
build
them
further
and
make
them
sound
Christians
by
exhortation
out
of
wholesome
doctrine
:
or
else
such
as
are
stubborne
and
opposite
contradictors
of
the
truth
,
these
he
shall
convince
,
and
with
manifest
reason
put
to
silence
.
And
thus
in
regard
of
both
,
Gods
name
shall
be
glorified
,
true
wisedome
shall
be
iustified
,
Gods
kingdome
shall
be
enlarged
,
and
amplified
,
and
Satans
kingdome
shall
be
destroied
and
damnified
.
This
is
the
scope
of
the
verse
:
which
containeth
two
parts
.
1.
The
dutie
enioyned
euery
Minister
,
to
hold
fast
the
faithfull
word
,
according
to
doctrine
.
2.
the
end
,
including
a
sound
reason
of
it
,
in
the
rest
of
the
verse
,
That
hee
may
be
able
,
&c.
For
the
meaning
of
the
former
part
.
Holding
fast
:
the
word
properly
signifieth
such
an
holding
as
men
vse
,
But
what
must
he
hold
so
fast
?
The
word
,
which
is
not
tropically
,
as
in
many
other
places
,
to
be
conceiued
,
but
properly
.
In
which
proper
acceptation
it
signifieth
all
that
heauenly
doctrine
,
which
is
deliuered
to
the
Church
in
the
writings
of
the
Prophets
,
and
Apostles
:
which
we
call
the
holy
Scriptures
.
Now
this
word
the
Apostle
doth
not
nakedly
mention
,
but
adorneth
it
,
1.
by
a
notable
adiunct
,
the
faithfull
word
:
2.
from
the
porper
ende
of
it
,
according
to
doctrine
:
which
is
fitted
for
the
instruction
,
and
edification
of
the
Church
in
all
ages
:
which
we
will
further
expound
as
we
come
vnto
them
.
Doctr.
1.
That
the
word
of
God
is
a
faithfull
word
▪
and
infallible
.
1.
If
we
looke
to
the
author
,
he
is
holy
and
true
,
Rev.
3.7
.
and
,
vers.
14.
These
things
saith
Amen
,
the
faithfull
,
and
true
witnes
:
euen
God
who
cannot
lie
,
as
vers.
2.
of
this
chapter
.
2.
The
instruments
were
led
by
the
immediate
direction
and
assistance
of
the
holy
Ghost
,
2.
Pet.
1.21
.
beeing
of
themselues
,
either
rude
and
illitered
men
;
as
Amos
an
heardman
,
Peter
and
Iohn
fishers
,
Matthew
a
toldegatherer
;
so
as
the
great
clarkes
of
those
daies
were
driuen
into
admiration
,
to
see
the
gifts
giuen
them
;
knowing
them
to
be
vnlearned
,
Act.
4.13
.
or
else
they
were
most
fearce
and
bloodie
enemies
,
as
Paul
,
whom
the
Hebrewes
could
not
beleeue
,
that
he
was
become
a
Preacher
of
that
truth
he
had
persecuted
,
vntill
the
Lord
gaue
further
testimonie
of
him
,
Act.
9.26
.
3.
The
matter
of
this
word
,
is
an
euerlasting
truth
:
the
Law
an
eternall
rule
of
righteousnesse
,
as
ancient
as
God
himselfe
:
the
Gospel
an
euerlasting
Gospel
,
Rev.
14.6
.
containing
promises
of
eternall
truth
,
which
shall
haue
their
stabillitie
after
heauen
and
earth
shall
be
no
more
:
besides
such
assured
articles
of
faith
,
concerning
God
in
the
three
persons
;
and
the
Church
of
God
,
that
if
an
Angel
from
heauen
should
come
,
and
teach
another
doctrine
,
he
must
be
accursed
.
Moreouer
such
diuine
prophecies
,
and
predictions
,
together
with
the
exact
accomplishments
,
although
some
hundreths
,
yea
thousands
of
yeares
passed
betweene
:
as
by
this
one
part
sufficient
euidence
may
be
gathered
of
the
faithfulnesse
and
steadfastnes
of
the
whole
.
4.
The
forme
of
it
,
which
is
the
conformitie
of
it
with
God
himselfe
,
maketh
it
appeare
that
if
God
be
faithfull
,
this
his
word
must
needs
also
be
so
:
in
that
it
resembleth
him
in
his
omnipotencie
,
for
this
power
and
arme
of
God
neuer
returneth
in
vaine
,
but
doth
all
the
worke
of
it
.
In
his
wisedome
,
giuing
most
perfect
and
sure
directions
,
resoluing
all
doubtfull
cases
,
and
making
wise
vnto
saluation
.
In
his
puritie
and
perfection
;
the
last
day
,
Ioh.
13.48
.
In
his
truth
and
veritie
;
as
here
,
and
Coloss.
1.5
.
it
is
called
the
word
of
truth
.
5.
The
ends
shew
the
certaintie
,
and
faithfulnes
of
it
:
it
beeing
the
onely
meanes
of
regeneration
,
1.
Pet.
1.21
.
of
begetting
faith
,
Rom.
10.
and
consequently
both
of
freeing
men
from
hell
and
damnation
,
and
of
assuring
them
of
that
freedome
:
the
onely
word
that
can
supplie
sound
and
firme
consolation
,
yea
setled
and
assured
comfort
vnto
distressed
consciences
:
none
of
which
ends
could
it
euer
attaine
,
Now
as
it
carrieth
with
it
all
these
grounds
:
so
are
there
without
it
a
number
more
wherby
we
may
confirme
the
same
truth
:
as
,
1.
It
is
the
foundation
of
the
church
▪
Eph.
2.20
.
against
which
if
hell
gates
could
euer
preuaile
,
the
Church
were
vtterly
sunke
.
2.
Hereunto
hath
the
Lord
tyed
his
Church
as
to
an
infallible
direction
;
to
the
law
,
and
to
the
testimonie
:
without
which
there
is
nothing
but
errour
and
wandring
:
ye
erre
not
knowing
the
Scriptures
.
Obiect
.
But
some
bookes
of
the
canonicall
Scriptures
are
perished
.
Answ.
Many
indeede
are
reckoned
,
but
they
were
either
not
canonicall
,
or
the
substance
of
them
is
still
contained
in
the
canonicall
.
Obiect
.
But
if
God
himselfe
had
written
the
whole
Scripture
,
as
he
did
the
law
,
and
had
deliuered
it
to
men
(
as
he
did
the
tables
to
Moses
)
then
had
there
beene
no
doubt
of
the
certaintie
of
it
:
but
it
was
written
by
men
.
Ans.
Yet
is
it
as
certaine
as
if
God
had
immediately
writ
it
with
his
owne
finger
:
for
holy
men
spake
and
writ
as
they
were
mooued
by
the
holy
Ghost
:
not
as
men
,
but
Gods
instruments
,
guided
by
extraordinarie
,
immediate
,
and
infallible
assistance
of
the
spirit
.
Obiect
.
In
1.
Cor.
7.12
.
Paul
saith
,
I
speake
,
not
the
Lord
.
Ans.
The
plaine
sense
in
one
word
is
;
I
giue
counsell
in
this
case
of
mariage
by
collection
out
of
the
word
;
of
which
the
word
hath
not
deliuered
any
expresse
lawe
:
and
no
more
can
be
gathered
of
it
.
hold
it
fast.
2.
to
hold
themselues
fast
vnto
it
.
For
the
former
,
the
teacher
must
looke
that
he
lay
such
hold
on
it
,
as
he
neuer
suffer
it
to
be
wrested
from
him
:
no
danger
,
no
fauour
,
no
power
,
no
subtiltie
,
may
force
him
to
vnfasten
his
hold
:
much
lesse
goe
backe
and
recoile
from
it
,
or
play
fast
and
loose
with
it
:
or
so
carrie
it
as
one
that
would
swim
betweene
two
waters
but
carie
it
and
hold
it
out
as
faithfully
and
constantly
as
becommeth
such
a
faithfull
word
.
Ieremie
on
this
ground
that
he
had
a
sure
word
,
after
he
had
beene
smitten
and
stocked
,
he
went
not
into
corners
,
nor
behinde
the
wall
to
speake
the
will
of
him
that
sent
him
:
but
as
one
that
had
laid
faster
hold
on
it
,
in
tearmes
of
defiance
and
personall
application
to
the
stoutest
and
proudest
of
them
,
he
vttereth
with
much
boldnesse
and
plainnesse
,
what
he
had
in
commission
.
And
if
reasons
will
perswade
to
this
dutie
,
we
haue
not
a
fewe
.
For
1.
what
sound
comfort
can
any
Minister
finde
in
life
or
in
death
,
but
in
beeing
found
faithfull
?
where
was
Pauls
reioycing
towards
his
death
,
but
that
he
had
fought
a
good
fight
,
and
had
kept
the
faith
.
the
worthie
thing
which
is
committed
vnto
them
.
2.
Euerie
Minister
is
taught
hence
to
hold
him
vnto
this
faithfull
word
▪
for
so
he
shall
deliuer
not
things
doubtfull
and
vncertaine
,
of
a
truth
the
Lord
hath
sent
me
,
and
bidden
me
speake
these
things
:
of
the
Apostles
,
who
deliuered
such
things
as
they
receiued
of
the
Lord
,
and
commanded
vs
that
if
an
angel
from
heauen
,
or
a
deuill
from
hell
should
bring
(
not
a
contrarie
,
but
)
a
diuerse
doctrine
from
that
,
to
hold
him
accursed
:
yea
of
the
Sonne
of
God
himselfe
,
who
said
,
my
word
is
not
mine
,
but
my
fathers
.
What
horrible
blasphemie
then
is
daily
practised
in
the
Popish
Churches
?
whose
teachers
calling
these
faithfull
words
a
nose
of
waxe
,
send
men
to
dumbe
idols
the
teachers
of
vanities
and
lies
,
sure
word
of
the
Prophets
and
Apostles
,
and
a
word
of
truth
,
and
shall
we
heare
a
wicked
and
lying
spirit
come
out
of
hell
,
and
say
that
this
stabilitie
and
truth
dependeth
vpon
man
?
whereas
,
let
God
be
true
and
euerie
man
a
lyar
:
and
that
if
those
men
whom
they
tearme
the
Church
,
change
their
minds
or
any
sense
in
the
Scripture
,
preach
the
words
that
I
shall
tell
thee
.
Moses
and
the
Prophets
.
Paul
was
separated
to
preach
that
Gospe●
which
was
promised
before
by
the
Prophets
,
foretold
by
the
Prophets
.
Now
vnto
hearers
this
doctrine
affoardeth
also
speciall
vse
of
instruction
1.
If
it
be
so
faithfull
a
word
,
euerie
man
must
attend
vnto
it
,
2.
Pet.
1.19
.
we
haue
a
surer
word
,
—
to
which
yee
doe
well
that
yee
attend
.
2.
To
lay
vp
this
word
surely
,
as
beeing
the
sure
euidence
of
thy
saluation
,
and
of
thy
heauenly
inheritance
among
the
Saints
.
3.
Here
is
a
ground
of
thankfulnesse
,
in
that
the
Lord
hath
not
onely
vouchsafed
vs
life
,
and
glorie
,
and
immortalitie
,
when
we
were
dead
,
Lastly
both
Teachers
&
hearers
,
must
trie
their
doctrin
by
this
touchstone
:
if
it
abide
this
touch
,
it
is
gold
,
it
is
a
pure
and
faithfull
word
;
if
it
be
not
according
to
this
word
,
there
is
no
light
in
it
.
Which
is
according
to
doctrine
,
]
Here
our
Apostle
both
deliuereth
another
note
,
and
setteth
another
marke
vpon
the
word
;
as
also
vseth
another
argument
,
why
the
Minister
should
hold
,
and
hold
himselfe
vnto
the
word
of
God
deliuered
in
the
Scriptures
;
because
it
is
not
onely
a
faithfull
word
,
vnto
which
the
faithfull
may
cleaue
,
and
rest
as
vpon
a
sure
anchor
:
but
also
such
a
word
as
beareth
the
bell
for
the
●itnesse
of
it
,
to
institute
,
instruct
,
and
edifie
the
Church
,
and
members
thereof
:
as
if
he
had
said
,
That
word
which
is
most
fitted
to
edification
and
instruction
,
is
to
be
maintained
,
and
held
fast
,
that
it
may
be
held
forth
before
Gods
people
:
but
this
is
such
a
word
:
and
therefore
Ministers
must
hold
it
fast
.
2.
The
mercie
of
God
,
who
hath
written
mysteries
aboue
the
apprehension
of
the
Angels
themselues
,
euen
to
the
capacitie
of
the
simplest
,
in
things
of
absolute
necessitie
:
whereas
if
he
had
but
spoken
the
word
,
it
had
beene
more
then
he
ought
vs
:
but
he
hath
written
it
,
that
we
might
ponder
,
and
meditate
of
it
:
yea
he
hath
translated
it
into
euery
mans
language
,
and
so
fitted
it
to
edifie
the
more
;
so
as
fiue
words
now
are
better
then
ten
thousand
if
it
were
shut
vp
in
it
owne
fountaine
,
or
any
other
strange
tongue
:
besides
he
hath
brought
it
to
vs
by
an
easie
price
,
in
one
portable
volume
,
that
we
might
conueniently
exercise
our selues
in
it
day
and
night
.
And
that
we
might
vnderstand
those
hard
places
,
which
for
our
exercise
we
shall
meete
withall
in
reading
:
and
that
we
might
be
lead
beyond
the
letter
of
the
Scripture
,
to
shew
the
life
of
it
in
the
keeping
of
faith
and
good
conscience
,
he
hath
appointed
a
Ministrie
in
the
Church
:
and
in
all
ages
hath
raised
vp
men
of
God
,
whome
he
hath
furnished
with
the
gifts
of
prophecie
,
and
enabled
with
sundrie
gifts
of
the
spirit
to
see
and
reueale
the
truth
therein
contained
.
For
euery
manifestation
of
the
spirit
,
is
giuen
to
profit
withall
:
power
of
God
,
who
conuaieth
such
a
power
into
this
his
ordinance
,
mightie
in
operation
;
so
able
to
cast
downe
strong
holds
,
and
euery
high
thing
exalted
against
God
:
yea
so
strong
at
the
weakest
,
as
that
by
it
alone
the
kingdome
of
darknes
and
of
the
deuill
is
bartered
,
and
subdued
,
and
Iesus
Christ
the
Prince
of
peace
set
vp
in
his
throne
within
the
hearts
of
men
.
Vse
.
Would
any
Minister
edifie
his
people
?
there
is
none
to
that
:
so
there
is
no
sword
of
the
spirit
but
this
:
would
he
raise
the
afflicted
?
hence
may
he
speake
a
seasonable
,
and
sauorie
word
to
him
that
is
weary
:
in
a
word
,
if
a
man
will
take
the
most
compendious
way
to
bring
soules
to
heauen
,
let
him
obserue
this
rule
of
holding
him
to
this
word
,
which
is
ordained
for
doctrine
.
But
if
a
man
either
for
idlenes
,
or
ease
neglect
the
reading
▪
and
study
of
the
Scriptures
:
or
according
to
the
vanitie
of
his
heart
,
lay
by
this
booke
,
and
fall
to
the
studie
of
Friars
,
or
Fathers
,
and
seeke
to
preach
matters
of
more
applause
,
or
to
get
a
name
of
learning
;
is
in
his
profundities
,
curiosities
,
and
such
quainte
deuises
,
as
he
meeteth
withall
in
mens
writings
:
this
man
leaueth
the
right
way
of
edifying
men
in
the
waies
of
God
,
and
is
in
his
conceit
wiser
then
his
maker
,
who
hath
fitted
this
word
for
doctrine
,
and
no
other
.
2.
Hence
note
,
3.
The
last
vse
is
directed
against
the
Papists
,
who
hold
that
the
Scriptures
are
,
necessarie
doctrine
concerning
faith
and
Christian
life
,
is
not
contained
in
the
Scriptures
;
but
many
things
of
this
kind
(
that
is
,
are
to
be
supplyed
out
of
the
traditions
,
either
of
the
Apostles
,
or
of
the
Church
.
And
for
the
second
;
he
affirmeth
,
that
the
Scriptures
are
not
so
plaine
and
easie
to
bee
vnderstood
,
as
that
they
be
sufficient
in
themselues
to
decide
the
controversies
of
faith
without
the
authoritie
and
expositions
of
the
Church
:
nay
rather
are
so
obscure
,
that
euen
in
things
necessarie
to
be
knowne
,
they
cannot
without
the
instruction
of
the
Church
be
vnderstood
,
no
not
of
faithfull
men
.
Against
both
which
blasphemous
positions
this
one
of
our
Apostle
opposeth
it selfe
;
in
that
the
word
was
euer
fitted
to
the
instruction
of
beleeuers
,
and
did
euer
sufficiently
instruct
them
in
all
ages
,
according
to
the
age
and
state
of
the
Church
.
Nay
,
this
word
beeing
perfectly
fitted
,
and
sufficient
for
the
instruction
of
the
Church
,
when
yet
there
were
but
the
fiue
books
of
Moses
:
are
they
not
now
much
more
sufficient
and
perfect
,
seeing
the
expositions
of
the
Prophets
,
and
the
writings
of
the
Euangelists
and
Apostles
are
added
?
Obiect
.
But
as
then
the
Scripture
was
imperfect
without
the
writings
which
after
were
added
:
so
is
it
now
without
the
decrees
,
constitutions
,
and
traditions
of
the
Church
.
To
which
I
answer
:
that
the
written
word
was
neuer
imperfect
;
for
when
the
newe
Testament
was
added
vnto
the
old
;
it
was
made
not
more
perfect
,
but
more
cleare
;
for
euen
then
it
was
entire
,
if
not
in
so
many
words
,
yet
in
the
same
sense
and
substance
of
doctrine
.
Let
them
a●ke
then
what
the
Scripture
speaketh
,
of
this
and
that
,
as
the
Baptisme
of
children
,
of
Maries
virginitie
after
Christs
birth
,
of
purgatorie
,
or
what
by
the
Scripture
we
may
thinke
of
the
vncircumcision
of
women
,
of
infants
dying
before
the
8.
day
,
of
the
sauing
of
the
heathen
,
&c.
I
answer
,
if
the
things
of
which
they
inquire
be
either
false
or
fabulous
,
as
that
of
purgatorie
;
or
not
necessarie
to
saluation
,
as
that
of
Maries
virginitie
,
the
question
is
not
of
them
;
it
is
no
impeachment
vnto
the
Scriptures
to
omit
them
,
wherein
we
see
many
of
the
words
and
facts
of
Christ
himselfe
omitted
:
but
if
they
aske
of
things
more
necessarie
,
if
they
be
of
absolute
necessitie
,
these
are
taught
fully
and
expressely
,
as
the
substance
of
all
Christian
religion
.
But
for
necessarie
circumstances
,
and
inferiour
truth
about
them
;
the
Scripture
often
(
entending
to
prouoke
our
studie
and
diligence
)
is
not
so
expresse
;
and
yet
is
not
wanting
in
teaching
them
;
but
by
proportion
and
analogie
.
As
in
the
example
of
baptizing
of
children
,
it
is
by
proportion
and
consequence
taught
in
Scripture
,
though
not
in
so
many
syllables
:
as
seeing
that
circumcision
was
administred
to
children
,
so
by
proportion
may
children
.
2.
Christ
calleth
them
.
3.
affirmeth
that
they
belong
to
him
,
and
his
couenant
,
and
therefore
the
seale
belongeth
vnto
them
.
4.
the
Apostles
baptised
whole
housholds
,
wherein
doubtlesse
were
many
children
.
Obiect
.
But
Apostolike
men
who
writ
the
Scripture
,
had
no
commandement
to
write
the
word
;
or
if
they
had
,
they
had
no
intention
to
write
a
perfect
rule
to
all
the
world
:
but
writ
occasionally
either
some
historie
,
priuate
motion
,
but
by
instinct
,
which
is
equiualent
to
a
commandement
.
2.
Although
they
writ
occasionally
,
yet
were
they
so
guided
by
Gods
prouidence
,
that
whatsoeuer
things
the
Church
ought
to
beleeue
,
is
clearely
and
largely
deliuered
in
their
writings
.
As
for
the
obscuritie
of
Scripture
:
We
graunt
not
that
the
Scriptures
be
obscure
,
but
that
many
things
in
them
are
difficult
.
The
Rhemists
vpon
2.
Pet.
3.16
.
that
all
Scripture
is
difficult
,
especially
Pauls
Epistles
;
whereas
Peter
saith
,
onely
that
some
things
in
Pauls
Epistles
were
hard
to
be
vnderstood
,
and
not
all
his
Epistles
.
Againe
,
they
forget
that
the
same
Apostle
Peter
speaking
of
the
Scripture
,
light
shining
in
a
darke
place
.
That
he
may
be
able
to
exhort
with
wholesome
doctrine
]
Now
we
come
to
the
ende
of
the
former
dutie
,
which
is
,
that
he
who
is
to
be
set
apart
to
this
waightie
function
,
may
be
fitted
and
furnished
to
all
the
parts
of
his
calling
:
which
the
Apostle
reduceth
to
two
heads
,
according
to
the
seuerall
condition
of
the
persons
,
with
whom
he
is
to
deale
:
for
all
teaching
is
either
the
confirming
and
strengthning
of
sound
doctrine
,
tending
to
the
conuerting
and
confirming
of
the
tractable
:
or
else
the
infirming
and
weakening
of
false
doctrine
;
seruing
to
the
confutation
and
conviction
of
such
as
are
refractarie
,
and
gainsayers
of
the
truth
:
neither
of
which
can
any
man
possibly
fruitfully
performe
without
diligence
and
setlednesse
in
the
Scriptures
,
seeing
that
to
these
purposes
he
must
hold
fast
the
faithfull
word
.
For
the
meaning
:
we
must
enquire
,
1.
what
is
meant
by
exhortation
,
&
wherin
it
differeth
from
teaching
.
And
the
difference
chiefly
standeth
in
these
3.
things
.
1.
euerie
exhortation
is
teaching
,
but
euerie
teaching
is
not
exhortation
.
2.
to
teach
,
is
more
properly
to
propound
out
of
Scriptures
,
&
prooue
by
the
Scriptures
things
to
be
beleeued
or
done
:
to
exhort
,
is
to
incite
&
prouoke
the
hearers
to
the
beleeuing
or
doing
of
things
,
so
prooued
by
reasons
and
arguments
.
3.
Teaching
is
a
former
worke
for
the
enlightening
of
the
vnderstanding
,
and
frameth
the
iudgement
:
and
exhorting
is
a
secondarie
work
more
properly
pearcing
the
affections
,
and
so
furthering
the
practise
.
Secondly
,
what
is
meant
by
doctrine
:
that
is
nothing
else
but
the
word
of
God
taught
:
for
that
same
which
is
here
called
wholesome
doctrine
,
is
in
c.
2.8
.
called
the
wholesome
word
:
and
to
shewe
the
identitie
of
them
,
the
Apostle
ioyneth
them
together
,
wholesome
words
of
our
Lord
Iesus
Christ
,
and
the
doctrine
which
is
according
to
godlinesse
,
he
is
puft
vp
.
3.
Why
is
this
doctrine
called
wholesome
?
to
which
I
answer
,
that
that
is
wholesome
doctrine
,
which
beeing
well
prepared
afore
hand
maketh
the
soule
sound
,
and
in
good
plight
and
liking
:
for
it
is
a
borrowed
speach
from
the
food
of
the
bodie
,
to
the
meate
of
the
soule
,
which
is
the
word
of
God
,
here
called
wholesome
doctrine
:
of
which
epithite
something
is
to
be
spoken
,
but
better
occasion
will
be
offered
vs
in
c.
2.1
.
Doctr.
1.
In
that
the
word
is
called
doctrine
,
Vse
.
Would
any
man
be
taught
to
saluation
?
not
hauing
this
knowledge
naturally
he
must
get
him
these
teachers
.
First
,
he
must
goe
thorough
these
vshers
hands
,
and
then
according
to
his
proficiencie
,
the
spirit
shall
take
him
into
his
teaching
.
But
if
a
man
will
play
the
trewant
,
and
sit
at
home
when
Gods
free-schoole
is
set
open
,
despising
the
teaching
in
the
ministerie
,
conceiuing
that
he
may
by
his
owne
studie
or
reading
attaine
perfection
;
Secondly
,
as
this
doctrine
implyeth
teachers
,
so
doth
it
also
learners
,
and
schollers
;
exceeding
large
:
as
also
seeing
in
this
schoole
we
are
to
become
not
onely
more
learned
but
better
men
.
It
may
not
therefore
be
with
vs
(
who
when
we
are
at
the
best
are
but
in
part
good
)
as
many
,
who
after
they
haue
learned
a
while
,
giue
ouer
,
as
though
they
were
both
informed
and
reformed
sufficiently
:
but
we
must
be
still
profiting
and
going
forward
,
and
climbing
as
it
were
from
on
forme
to
an
other
:
so
long
as
we
liue
,
still
aiming
at
somewhat
beyond
:
for
we
may
not
conceiue
of
Gods
schoole
as
it
is
in
mens
,
which
are
fitter
for
boyes
and
children
,
then
men
of
yeares
:
a
shame
were
it
for
an
old
man
to
goe
to
schoole
:
but
here
whatsoeuer
many
an
idiot
say
to
the
contrarie
,
that
now
they
are
too
olde
to
learne
,
euerie
man
must
waxe
old
in
learning
something
daily
:
seeing
the
best
man
may
farre
excell
himselfe
both
in
wisedome
and
goodnesse
.
Thus
Paul
when
he
was
an
ancient
scholler
in
Christs
schoole
pressed
hard
to
things
that
were
before
him
.
And
Dauid
with
other
saints
of
God
,
prayed
still
to
be
taught
of
God
,
euen
when
they
were
well
taught
;
as
such
as
who
the
more
they
sawe
,
the
lesse
they
could
acknowledge
.
Vse
.
In
our
learning
of
this
doctrine
,
we
must
examine
our
profiting
and
progresse
,
least
we
be
such
dunces
as
Paul
speaketh
of
,
who
were
euer
learning
,
and
yet
neuer
came
to
the
knowledge
of
the
truth
.
And
then
we
profit
when
we
like
good
schollers
haue
passed
our
grounds
and
elements
:
and
as
the
Apostle
speaketh
,
when
leauing
the
rudiments
and
principles
of
religion
,
we
are
ledde
forward
vnto
perfection
:
good
conscience
,
by
which
two
rules
till
a
man
be
moulded
and
cast
into
this
forme
of
doctrine
,
he
is
but
a
novice
Christian
,
and
a
superficiall
scholler
in
this
schoole
of
Christ
:
the
former
of
which
implyeth
the
knowledge
of
the
doctrine
,
and
the
latter
the
ordering
of
euerie
particular
action
of
life
by
it
.
Now
the
examination
of
our selues
by
these
notes
will
reprooue
many
of
vs
as
non
proficients
,
who
would
be
loth
to
be
so
deemed
.
For
1.
whereas
for
our
time
and
meanes
(
especially
in
this
famous
eie
of
the
land
)
our
profiting
might
haue
enabled
vs
to
teach
others
;
many
of
our selues
had
need
be
taught
in
the
principles
of
religion
:
we
cannot
be
gotten
out
of
our
A
,
B
,
C
,
&
line
of
letters
.
If
a
master
should
for
diuers
years
together
painfully
striue
with
a
boy
,
and
could
neuer
get
him
out
of
his
letters
,
what
hope
were
there
of
his
reading
?
and
much
lesse
of
any
skill
in
higher
mysteries
of
learning
.
It
is
the
case
of
a
number
of
vs
.
Many
yeares
haue
the
masters
of
the
assemblies
plainly
deliuered
doctrines
,
fitted
to
the
capacitie
of
simple
men
,
yea
often
repeated
them
,
and
often
beaten
vpon
them
:
yet
a
number
that
goe
for
Christians
,
are
extreame
ignorant
in
the
principles
of
Christianitie
.
And
whereas
the
Apostle
implieth
that
we
may
measure
our
owne
ability
by
our
fitnesse
to
teach
others
:
how
fewe
of
vs
be
there
that
finde
any
competent
abilitie
to
teach
euen
our
pettyes
in
our
families
our
seruants
and
children
?
that
cost
and
paines
is
ill
spent
,
when
after
seauen
yeares
schooling
a
boy
is
not
able
to
teach
an
other
his
letters
:
but
many
of
vs
that
haue
beene
●earers
and
learners
in
this
schoole
thrice
seauen
yeares
and
aboue
,
and
yet
(
to
omit
our
vnwillingnes
)
are
not
able
in
any
sort
to
catechize
our
families
.
Further
,
whereas
he
that
is
cunning
in
his
profession
,
he
can
speake
of
it
to
good
purpose
,
because
he
knoweth
the
mysteries
of
it
;
many
of
vs
cannot
speake
to
any
purpose
,
but
when
any
speach
of
religion
is
offred
are
as
mute
as
fishes
;
yea
are
greiued
to
be
drawne
to
any
speach
of
such
things
,
because
our
weakenesse
is
thereby
discouered
.
Finally
,
were
it
so
that
we
had
proceeded
but
a
little
way
in
our
profiting
here
,
it
would
be
with
vs
as
with
schollers
or
prentises
,
who
beeing
entred
a
yeare
or
two
,
neede
not
alwaies
the
presence
of
their
Master
or
Tutor
for
euerie
action
,
but
can
of
themselues
doe
something
,
especially
in
smaller
matters
,
and
of
lower
conceit
;
but
many
of
vs
can
goe
no
further
then
our
Masters
are
present
with
vs
:
we
are
not
come
so
farre
as
to
take
out
a
lesson
now
&
then
by
our selues
;
we
cannot
meditate
,
pray
,
conferre
,
to
the
increase
of
our
knowledge
:
and
therefore
we
may
conclude
against
our selues
,
that
we
are
but
verie
dullards
in
this
doctrine
.
And
what
is
the
reason
of
all
this
,
but
that
as
negligent
learners
,
we
forget
as
fast
as
we
learne
?
or
as
idle
schollers
we
idle
ou●
our
time
otherwise
,
and
allot
the
least
time
to
this
studie
.
Which
requireth
so
much
the
more
time
,
paines
,
care
and
diligence
,
by
how
much
things
more
excellent
be
more
difficult
:
besides
that
our
helpes
by
nature
are
none
at
all
to
this
,
as
to
all
other
knowledge
,
and
the
benefit
of
it
farre
excelleth
all
other
.
Let
vs
therefore
stirre
vp
our selues
,
and
be
stirred
vp
,
not
to
a
smattering
in
this
knowledge
of
God
,
growing
vp
in
grace
,
and
in
the
knowledge
of
our
Lord
Iesus
Christ
,
we
may
in
due
season
be
lifted
vp
vnto
our
glorie
.
wholsome
doctrine
,
which
in
the
words
before
he
called
a
faithfull
word
,
and
fitted
for
doctrine
:
Note
that
the
men
of
God
,
when
they
fell
into
speach
of
the
word
of
God
,
they
spake
not
●lightly
of
it
&
away
;
but
were
hardly
drawne
from
it
without
leauing
behind
them
some
notable
elogie
or
other
vpon
it
:
Rom.
1.16
.
the
Gospel
,
the
power
of
God
to
saluation
:
Ioh.
6.68
.
Peter
saith
not
,
Master
thou
hast
the
word
of
God
,
but
,
thou
hast
the
words
of
eternall
life
:
&
what
a
number
of
glorious
things
are
ascribed
vnto
it
,
see
Heb.
4.12
.
mightie
in
operation
,
sharpe
,
&c.
Hence
according
to
their
seuerall
occasions
are
al
those
excellent
epithits
ascribed
vnto
it
through
the
Scrip●ures
,
some
of
the
penmen
looking
at
the
author
,
some
at
the
matter
,
some
to
the
qualities
,
some
to
the
effects
,
and
accordingly
invest
it
with
titles
well
beseeming
it
.
And
good
reason
had
they
so
to
doe
:
for
,
Vse
.
Those
that
find
such
sweetnes
in
the
word
,
as
the
Saints
of
old
,
cannot
but
with
reuerent
hearts
conceiue
and
speake
of
it
,
as
men
vse
to
come
,
but
will
be
reuerent
in
the
congregations
,
where
such
words
are
vttered
,
as
Abraham
when
God
spake
vnto
him
,
fell
on
his
face
:
they
will
not
rush
vpon
the
reading
of
it
in
publike
nor
priuate
,
without
some
lifting
vp
of
the
heart
,
and
some
gesture
signifying
that
inward
reuerence
.
2.
This
argueth
it
a
deuillish
and
wicked
practise
to
elevate
the
due
estimation
and
authoritie
of
the
word
,
either
in
the
Scriptures
,
hath
God
indeed
said
,
&c.
So
the
Papists
speake
basely
of
the
word
in
the
Scripture
,
calling
it
imperfect
,
obscure
,
contentious
,
a
waxen
nose
,
an
inken
diuinitie
,
&c.
and
therefore
well
may
the
letter
of
the
Scripture
be
with
them
,
but
the
life
of
it
is
farre
from
them
.
In
like
sort
many
profane
wretches
debase
the
word
in
the
Ministerie
,
conceiuing
it
as
a
vaine
word
without
profit
;
and
boldly
speake
of
preaching
,
as
of
talking
:
and
others
mutter
because
there
is
so
much
preaching
,
plainely
shewing
by
their
speaches
that
they
neuer
knew
the
sweetnes
of
it
in
their
soules
,
and
therefore
as
yet
haue
no
part
in
it
,
nor
in
that
life
which
it
hath
brought
to
light
.
Doctr.
4.
Whereas
the
Apostle
is
not
contented
that
the
Minister
should
teach
but
exhort
also
;
it
●eacheth
Ministers
to
labour
for
this
gift
,
whereby
an
edge
is
set
vpon
their
doctrine
,
&
wherewith
as
with
a
goad
they
pricke
on
the
affections
of
those
that
are
vnder
the
yoke
of
Christ
.
If
yee
haue
any
word
of
exhortation
,
say
on
.
So
Barnabas
his
whole
sermon
is
called
an
exhortation
:
to
shew
,
that
he
that
laboureth
not
in
this
point
,
faileth
of
all
his
dutie
.
Whence
are
all
those
precepts
,
that
the
Minister
should
teach
and
exhort
,
1.
Tim.
6.2
.
and
giue
all
diligence
,
as
well
to
exhortation
,
as
to
reading
,
1.
Tim.
4.13
.
For
the
profitable
performance
of
which
,
1.
euery
Minister
must
labour
for
conscience
of
his
dutie
:
2.
for
a
pitifull
heart
toward
sinners
:
3.
for
experience
of
that
he
teacheth
,
that
he
may
haue
a
flame
in
his
own
heart
to
kindle
others
by
.
Vse
.
Many
men
thinke
they
need
not
be
taught
:
but
if
they
did
not
,
they
need
exhortation
.
Others
thinke
it
sufficient
to
be
taught
in
generall
tearmes
,
but
to
be
vrged
by
exhortation
,
were
to
saue
them
whether
they
will
or
no.
diligent
loue
▪
Doctr.
5.
Whereas
the
Apostle
addeth
that
exhortation
must
goe
with
wholesome
Doctrine
,
Vse
.
As
this
Doctrine
affoardeth
direction
to
Ministers
,
to
carrie
their
exhortations
leuell
with
the
doctrine
truly
raised
from
the
word
,
that
they
be
as
goads
to
pearce
and
prouoke
to
dutie
:
which
not
obserued
,
the
speach
will
be
verified
;
a
sea
of
words
,
but
scarce
droppes
of
matter
:
so
doth
it
authorise
euery
hearer
to
examine
the
exhortations
framed
vnto
them
:
that
if
they
finde
the
Messengers
of
God
exhorting
them
from
wholesome
doctrine
;
they
may
acknowledge
more
then
a
speach
or
perswasion
of
man
:
euen
such
a
doctrine
,
and
ordinance
,
as
the
Apostle
iudgeth
fittest
for
the
saluation
of
man
.
Which
if
any
shall
dare
to
refuse
,
as
accounting
it
(
with
many
at
this
day
)
a
liplabour
of
man
;
or
if
any
shall
deeme
and
repute
it
an
impotent
meanes
to
raise
men
to
the
grace
of
life
,
I
can
say
no
more
,
nor
lesse
of
such
,
then
the
Apostle
Paul
to
the
hardned
Iewes
,
that
put
the
word
from
them
:
that
they
iudge
themselues
vnworthy
of
life
eternall
.
One
day
to
their
cost
shall
they
know
,
And
improoue
them
that
gainsay
it
.
]
These
gainesayers
are
of
two
sorts
:
either
such
as
contradict
the
wholesome
doctrine
,
by
teaching
false
and
vnsound
doctrine
,
whether
Iewes
,
Pagans
,
Heretikes
,
or
false
teachers
;
or
else
such
as
contradict
it
by
their
wicked
manners
,
and
conuersation
,
as
a
number
of
counterfeit
Christians
,
who
dare
not
open
their
mouthes
against
such
a
cleare
light
,
and
manifest
truth
,
but
in
their
liues
:
whereas
it
commandeth
puritie
,
they
are
filthy
and
impure
:
whereas
it
vrgeth
pyetie
,
they
are
impious
towards
God
;
and
whereas
it
prohibiteth
all
iniustice
,
they
are
iniurious
to
men
:
and
in
one
word
,
whosoeuer
receiue
not
the
word
with
that
reuerence
and
subiection
as
it
requireth
,
are
in
the
degrees
of
this
sinne
of
gainsaying
the
truth
.
And
in
the
words
the
Apostle
propoundeth
three
things
to
be
considered
of
:
1.
That
all
these
gainesayers
must
be
conuinced
.
2.
that
euery
Minister
must
be
able
to
conuince
and
improoue
them
.
3.
that
he
hath
this
abillitie
from
the
faithfull
word
.
Doct.
First
,
when
the
word
is
resisted
,
and
gainsaied
,
Pharaoh
,
Ahab
,
Herod
,
must
be
gainsaid
and
resisted
,
though
it
cost
the
Messengers
their
liberties
,
yea
their
liues
.
Many
men
fret
,
and
fume
,
that
the
Ministers
are
so
bold
and
peremptorie
,
and
their
sermons
are
too
to
censorious
,
speaking
in
effect
the
language
of
Corah
,
and
his
complices
,
yee
take
too
much
vpon
you
,
Moses
&
Aaron
:
&
murmur
against
such
truths
as
crosse
their
lusts
:
saying
with
the
Iewes
,
they
are
hard
sayings
,
and
who
can
beare
them
.
If
the
word
say
,
they
may
not
sweare
with
the
swearer
,
nor
be
drunke
with
the
drunkard
,
nor
prophane
the
Sabbath
,
nor
scoffe
at
religion
,
and
the
exercises
of
it
,
but
set
a
watch
before
their
tongue
,
and
keepe
the
doore
of
their
lips
from
filthy
,
idle
,
and
scurrill
speach
:
oh
here
are
bonds
indeed
,
fitter
for
gally
slaues
then
liberall
,
and
free
dispositions
.
Come
,
say
they
,
we
will
breake
these
bonds
,
and
cast
these
cords
from
vs
:
and
yet
these
men
would
haue
the
Ministers
tongue
tyed
,
and
chafe
and
fume
if
they
heare
any
thing
they
would
not
.
But
are
you
gainsayers
of
the
truth
,
and
must
not
we
resist
you
?
doe
you
rise
vp
against
Christ
in
falsifying
his
word
,
and
contemning
his
ordinances
,
and
must
not
we
arme
our selues
against
you
,
sound
trumpets
,
and
proclaime
open
warre
against
you
;
yea
must
not
we
so
weld
the
sword
of
the
Lords
mouth
against
you
,
as
that
we
neuer
suffer
you
to
haue
peace
in
your
sinnes
?
And
if
any
of
you
thinke
much
to
be
called
a
gainsayer
of
the
truth
,
because
yee
acknowledge
in
generall
the
truth
of
the
Scriptures
,
and
for
a
need
can
make
confession
of
all
the
articles
of
faith
.
I
answer
,
It
may
be
thou
art
not
come
to
the
height
openly
to
gainsay
,
as
Iannes
and
Iambres
did
Moses
:
nor
as
Elimas
and
Demetrius
;
Phigellus
and
Hermogines
,
Hymeneus
and
Philetus
did
Pauls
preaching
:
but
if
thou
secretly
spurne
against
the
word
,
or
endurest
not
the
guidance
of
it
,
thou
art
a
gainesayer
,
and
maist
not
look
to
be
pleased
in
the
Ministerie
.
1.
He
that
cannot
abide
the
discouerie
of
his
sinne
,
cannot
endure
the
light
which
maketh
euery
thing
manifest
:
testified
of
it
that
the
workes
were
euill
.
If
thou
then
wantest
that
obedient
eare
which
should
make
thee
beare
a
reproofe
,
2.
He
that
cannot
abide
the
curbing
of
his
lusts
,
is
a
resister
of
the
truth
:
for
what
other
is
the
scope
of
all
diuine
truth
,
then
to
bring
men
out
of
their
naturall
estate
;
which
because
men
loue
so
well
,
they
willingly
cast
off
the
yoke
of
Christ
?
the
more
then
thou
striuest
for
the
libertie
of
the
flesh
,
the
more
thou
resisteth
the
freedome
of
the
spirit
,
and
so
becommest
the
more
a
seruant
to
sinne
,
and
a
captiue
to
the
law
of
it
.
3.
He
that
is
not
with
mee
(
saith
Christ
)
is
against
me
,
and
he
that
gathereth
not
,
scattereth
.
Art
thou
with
Christ
in
thy
affection
?
hearest
thou
his
sayings
in
which
thou
testifiest
thy
loue
?
or
art
thou
one
of
that
number
that
tooke
it
greeuously
that
Peter
,
and
Iohn
taught
the
people
,
sore
greeued
that
a
man
was
come
who
sought
the
good
of
Ierusalem
?
Nay
if
thy
affection
be
with
Christ
,
thou
canst
not
lightly
speake
euill
of
that
way
,
the
feete
of
these
tydings
bringers
are
bewtifull
,
thou
reioysest
in
their
light
.
Now
examine
thy selfe
,
if
any
of
these
be
found
in
thee
,
although
thou
openly
fight
not
against
God
,
thou
art
a
gainsayer
of
the
truth
,
and
thou
must
be
resisted
in
the
Ministerie
.
The
Iewes
held
and
maintained
the
letter
of
the
Scriptures
most
accuratly
▪
and
yet
Steven
telleth
them
that
they
were
alwaies
resisters
of
the
holy
Ghost
:
and
the
reason
was
,
because
when
it
came
neere
them
,
then
they
kicked
and
spurned
against
it
.
If
thou
wouldst
not
be
roughly
dealt
withall
in
the
Ministerie
,
resist
not
the
word
,
but
entertaine
it
in
thy
best
affections
to
order
thy selfe
and
life
by
it
;
and
then
though
it
haue
beene
tart
and
bitter
,
thou
shalt
afterward
find
the
sweetnes
of
it
,
it
shall
be
as
honie
in
thy
mouth
in
regard
of
the
promises
;
&
if
it
meet
with
any
rellicks
of
thy
sinne
in
the
iust
reprehensions
of
it
,
thou
shalt
be
able
to
say
,
O
let
the
righteous
thus
smite
mee
,
for
this
is
a
benefit
vnto
me
,
this
is
a
precious
ointment
which
suppleth
my
wound
,
O
let
me
not
want
it
.
This
is
the
way
to
finde
the
word
sweete
.
Micha
,
2.7
.
Are
not
my
words
sweete
to
him
that
walketh
vprightly
?
oh
then
be
so
farre
from
spurning
at
the
word
,
that
thou
maist
rather
tremble
at
it
:
&
then
in
stead
of
the
spirit
of
contradiction
,
the
spirit
of
God
shall
rest
on
thee
.
Doctr.
2.
Secondly
,
who
is
sufficient
to
these
things
?
it
is
not
euery
reader
,
nor
euery
ignorant
Preacher
that
can
stand
vnder
this
burthen
.
No
,
no
,
if
euery
part
of
the
Ministers
office
require
as
compleate
a
man
as
that
one
:
Isai
50.4
.
if
the
speaking
of
a
word
in
season
require
a
learned
tongue
:
how
much
more
doth
the
whole
office
require
an
Ezra
,
of
the
new
Testament
,
not
of
the
letter
but
of
the
spirit
.
In
the
old
Testament
if
he
raised
vp
any
extraordinarie
persons
vnto
this
worke
:
what
spirit
?
what
power
?
what
deepe
vnderstanding
?
what
resolution
manifested
they
?
as
that
they
seemed
rather
pettie
Gods
then
men
;
both
in
the
exact
knowing
(
although
by
reuelation
)
and
making
knowne
things
meerely
to
come
:
as
also
in
the
powerfull
resisting
of
sinne
euen
in
Kings
themselues
and
the
greatest
vpon
earth
:
Such
were
Moses
,
Elias
,
Isay
,
Ieremie
,
&c.
If
ordinarie
Ministers
,
they
also
are
first
fitted
:
yea
though
they
were
but
inferiour
Levites
and
Priests
,
both
to
be
the
peoples
mouth
vnto
God
,
to
put
incense
before
the
Lord
,
as
also
to
be
Gods
mouth
to
the
people
,
to
teach
Iacob
Gods
iudgement
,
and
Israel
his
law
.
But
if
high
Preists
,
they
must
be
such
as
whose
lips
must
preserue
knowledge
,
for
he
is
the
messenger
of
the
Lord
of
hosts
,
Mal.
2.7
.
In
the
new
Testament
accordingly
,
if
the
Church
haue
need
for
a
time
of
extraordinarie
Ministers
,
such
as
are
Apostles
,
Euangelists
,
euangelicall
Prophets
;
such
are
raised
,
and
to
such
is
giuen
by
the
spirit
the
word
of
wisedome
,
word
of
knowledge
,
that
is
,
by
diligence
in
the
Scripture
they
obtaine
such
knowledge
,
as
that
they
are
able
to
make
Christ
knowne
vnto
others
,
although
they
be
farre
inferiour
to
the
former
.
Where
this
word
of
knowledge
is
wanting
,
that
commission
is
not
sealed
from
God
.
The
Eunuch
could
reade
well
enough
,
Vse
.
Let
euerie
man
whom
this
doctrine
concerneth
examine
hereby
the
truth
of
his
calling
;
whether
he
hath
receiued
the
word
of
wisdome
or
no
:
which
finding
he
shall
boldly
say
with
Ieremie
,
of
a
truth
the
Lord
hath
sent
me
,
and
runneth
not
before
he
be
sent
.
2.
It
is
a
great
motiue
to
thankefulnesse
wheresoeuer
such
able
Ministers
are
planted
,
where
God
giueth
learned
tongues
,
that
can
exhort
according
to
wholesome
doctrine
:
learned
Ezraes
skilfull
in
the
lawe
of
the
Lord
;
eloquent
Apolloes
,
mightie
to
convince
by
the
Scriptures
the
gainsayers
.
Whereas
pitifull
is
their
want
,
cast
out
of
Gods
sight
:
wanting
the
blessed
meanes
of
an
able
ministerie
:
vision
faileth
,
people
are
nakedly
laid
open
to
all
the
curse
of
God
:
and
when
Israel
had
beene
a
long
season
without
the
true
God
,
without
the
Priest
to
teach
,
and
without
the
lawe
,
no
meruaile
if
there
were
no
peace
to
him
that
went
out
and
in
:
implying
both
these
points
,
that
without
true
teaching
,
without
the
true
God
;
and
without
God
,
without
peace
,
and
blessing
.
Oh
that
men
therefore
could
prize
the
blessing
where
it
is
;
and
so
bewaile
it
where
it
is
wanting
,
as
that
by
all
good
meanes
they
labour
the
procurement
and
presence
of
it
.
Doctr.
3.
able
to
fit
the
man
of
God
to
euery
good
work
of
his
ministerie
,
but
reckoneth
vp
also
all
the
particulars
of
his
dutie
,
comfort
of
the
Scriptures
we
haue
hope
:
and
Dauid
affirmeth
,
that
if
he
had
not
found
comfort
in
the
lawe
,
he
had
perished
in
his
trouble
.
3.
vnto
all
resolution
of
doubts
,
by
which
alone
Christ
himselfe
resolued
the
case
of
diuorce
,
Math.
19.
and
the
Sadduces
in
the
case
of
the
resurrection
,
Mat.
22.
4.
vnto
all
strength
in
temptation
,
by
which
sword
of
the
spirit
alone
Christ
vanquished
all
Satans
assaults
,
Mat.
4.
5.
And
for
the
other
branch
of
conuincing
the
aduersarie
.
The
Scriptures
are
fitly
compared
by
the
auncient
vnto
Dauids
scrip
,
whence
he
fetched
out
the
stone
wherewith
Goliah
fell
vnto
the
ground
:
they
be
the
onely
hammer
of
heresies
.
Whatsoeuer
controuersies
Christ
and
his
Apostles
met
withall
,
they
brought
the
deciding
of
them
vnto
the
Scriptures
,
although
they
might
haue
otherwise
confuted
falshoods
,
and
by
their
miracles
haue
confounded
their
aduersaries
.
When
the
Priests
and
Scribes
disdained
Christ
,
because
the
people
sung
Hosanna
vnto
him
,
out
of
the
Scriptures
.
So
Peter
prooued
out
of
the
Scriptures
,
Act.
2.
and
3.
and
Paul
euerie
where
that
Christ
was
the
Messiah
and
Sauiour
of
the
world
,
Vse
.
1.
To
mooue
such
as
are
separated
to
the
ministerie
,
vnto
the
diligent
reading
of
the
Scriptures
;
&
to
redeeme
that
time
which
they
haue
or
may
otherwise
spend
in
reading
filthie
,
lewde
,
and
wanton
bookes
;
superstitious
pamphlets
,
Machiauells
blasphemies
,
or
Popish
errors
,
and
heresies
:
vnlesse
it
be
1.
with
sound
and
setled
iudgement
,
able
to
discerne
right
from
wrong
,
truth
from
falshood
:
and
2.
with
this
end
,
either
more
to
detest
them
in
themselues
,
or
fore
warne
others
of
them
:
and
thus
the
wise
marriner
neede
not
leaue
the
sea
,
if
he
can
avoide
the
rockes
.
But
let
a
Timothie
or
Titus
hold
him
to
this
booke
,
he
shall
hence
haue
supply
of
wisedome
to
saue
himselfe
and
others
:
or
what
wouldst
thou
wish
besides
wisdome
for
thy
calling
?
wouldst
thou
be
fitted
to
exhortation
?
deceiue
not
thy selfe
,
philosophie
cannot
fit
thee
:
onely
the
word
of
God
worketh
in
all
the
parts
and
powers
of
the
soule
,
minde
,
will
,
and
euerie
affection
:
by
Philosophy
thou
maist
enforme
the
vnderstanding
although
but
darkely
,
in
the
things
of
God
:
but
did
that
euer
reform●
or
alter
any
mans
heart
?
reade
then
this
booke
,
teach
this
,
and
thou
shalt
ransacke
the
affections
,
yea
and
consciences
of
the
hearers
.
Or
else
wouldst
thou
haue
a
dexteritie
and
facultie
in
the
quicke
resoluing
of
doubts
?
studie
this
truth
,
2.
To
confute
the
Popish
teachers
,
who
contrarily
,
1.
teach
that
the
Scripture
beeing
so
hard
and
obscure
as
they
say
it
is
,
may
be
wrested
&
abused
by
heretikes
at
their
pleasure
:
and
that
no
man
can
be
fitted
vnto
these
duties
,
especially
the
latter
of
conuiction
of
error
fully
by
the
euidence
of
Scripture
it selfe
,
except
he
borrowe
some
helpe
and
force
elswhere
,
namely
,
from
the
expositions
and
voice
of
their
Church
.
And
2.
in
deciding
their
controversies
of
religion
(
according
to
the
former
position
)
they
●lie
from
the
word
vnto
Bishops
,
Fathers
,
Councels
,
Decrees
,
and
Popes
.
But
to
the
first
▪
we
answer
,
that
although
we
are
not
to
neglect
,
much
lesse
despise
the
light
and
direction
of
godly
mens
expositions
and
iudgements
,
Vers.
10.
For
there
are
many
disobedient
,
and
vaine
talkers
,
and
deceiuers
of
minds
,
cheifly
they
of
the
circumcision
,
11.
Whose
mouthes
must
be
stopped
,
which
subvert
whole
houses
,
teaching
things
,
which
they
ought
not
,
for
filthy
lucres
sake
.
The
coniunction
[
for
]
sheweth
that
the
words
following
containe
a
reason
of
the
matter
preceding
,
namely
,
why
the
Minister
should
be
a
man
so
qualified
with
able
parts
both
to
maintaine
the
truth
,
and
confute
the
falshood
.
The
reason
is
drawne
from
the
description
,
1.
of
teachers
,
in
these
two
verses
:
and
2.
of
hearers
,
in
the
12.
The
teachers
are
described
by
three
arguments
.
1.
from
their
indefinite
number
,
there
are
many
:
not
two
or
three
,
who
are
easily
set
downe
,
but
many
.
2.
By
their
adiuncts
,
which
are
two
:
1.
They
are
disobedient
,
or
refractarie
;
such
as
will
not
submit
themselues
to
the
true
doctrine
,
and
discipline
of
the
Church
.
2.
they
are
vaine
talkers
:
that
is
,
such
as
beeing
giuen
to
ostentation
,
and
vanitie
,
contemne
the
studie
,
and
deliuerie
of
sound
,
and
profitable
doctrine
,
and
search
out
words
,
and
matters
,
of
wit
,
and
applause
,
both
of
them
of
more
sweetnesse
vnto
the
flesh
,
then
soundnes
vnto
the
soule
and
spirit
.
3.
By
their
most
dangerous
effects
,
and
these
also
are
two
:
1.
Their
deceiuing
of
minds
:
for
which
vngodly
practise
,
he
especially
brandeth
them
of
the
circumcision
:
that
is
,
either
by
metonimie
,
the
Iewes
themselues
circumcised
:
or
else
Gentiles
Iudaizing
,
embracing
Iewish
opinions
,
mixing
the
Law
and
Gospel
;
Moses
and
Christ
;
circumcision
and
baptisme
together
:
making
indeed
an
hotchpotch
of
religion
,
by
confounding
things
that
can
neuer
stand
together
.
The
2.
effect
of
them
is
,
their
subuersion
of
whole
houses
:
that
is
,
they
poyson
and
infect
whole
houses
:
yea
and
where
the
grounds
and
foundation
of
religion
hath
beene
laid
,
they
ouerturne
and
ouerthrowe
all
.
This
last
effect
is
declared
by
two
arguments
:
1.
from
the
instrumentall
cause
of
it
,
and
that
is
by
their
false
doctrine
,
teaching
things
which
they
ought
not
:
2.
from
the
finall
cause
of
it
,
that
is
,
couetousnesse
,
for
filthy
lucres
sake
.
Now
these
teachers
beeing
so
many
,
so
dangerous
,
and
hurtfull
,
their
mouthes
must
needes
be
stopped
.
Which
is
a
common
conclusion
set
betweene
the
two
verses
,
as
hauing
reference
vnto
them
both
;
as
a
common
remedie
against
all
the
mischeife
which
any
way
may
be
let
in
by
them
:
and
therefore
those
that
are
to
be
admitted
into
the
Ministerie
,
must
be
of
abillitie
to
stop
their
mouthes
.
Error
in
life
commonly
a
ground
of
error
in
doctrine
.
2.
Thess.
2.10
.
Reasons
.
For
there
are
many
disobedient
.
]
Doctr.
1.
In
that
the
first
thing
taxed
in
these
false
teachers
by
the
Apostle
,
is
disobedience
,
we
learne
that
disobedience
commonly
is
the
ground
of
false
doctrine
.
For
,
1.
it
is
iust
with
God
,
to
giue
vp
those
to
errors
and
delusion
,
that
receiue
not
the
truth
in
the
loue
of
it
:
for
wheresoeuer
it
is
receiued
in
loue
,
obedience
cannot
but
be
yeelded
vnto
it
.
2.
The
nature
of
sinne
is
euer
to
be
excusing
it selfe
,
and
is
loath
to
be
crossed
,
although
neuer
so
iustly
,
but
studyeth
how
to
defend
it selfe
as
long
as
it
can
euen
by
wresting
the
Scriptures
,
and
by
taking
vp
one
error
for
the
maintenance
of
another
.
3.
The
tenour
of
Scripture
ioyneth
these
two
together
.
What
ones
were
the
false
Prophets
and
false
teachers
,
which
should
bring
in
damnable
heresies
,
but
such
as
should
liue
in
the
lust
of
vncleannes
,
and
liue
as
bruit
beasts
led
with
sensualitie
?
but
reprobate
concerning
the
faith
:
such
as
depraued
the
doctrine
of
faith
,
and
the
pure
veritie
of
God
to
their
owne
lewd
affections
?
And
if
we
looke
vpon
particular
persons
,
was
not
this
the
reason
why
Elimas
resisted
Paul
and
Barnabas
,
and
sought
to
turne
away
Sergius
Paulus
the
deputie
from
the
faith
;
because
he
was
full
of
vnrighteousnesse
,
Vse
.
1.
Neuer
make
any
Minister
the
rule
of
truth
,
seeing
error
in
life
(
from
which
none
is
exempted
)
may
breed
error
in
Doctrine
:
but
reade
with
diligence
the
holy
Scriptures
,
whereby
thou
maist
be
able
to
discerne
after
triall
,
betweene
truth
and
falshood
;
and
accept
it
for
it selfe
.
2.
Meruaile
not
much
if
thou
seest
many
Ministers
resist
the
truth
,
3.
Who●●euer
would
know
and
be
preserued
in
the
truth
,
must
learne
to
yeeld
obedience
vnto
it
:
for
this
is
a
speciall
meanes
,
Ioh.
7.17
.
If
any
man
will
do
his
will
,
he
shall
know
of
my
doctrine
,
whether
it
be
of
God
,
or
I
speake
of
my selfe
.
Vaine
talkars
.
]
Doct.
Preachers
who
themselues
are
disobedient
vnto
the
word
,
for
most
part
become
in
their
Ministerie
no
better
then
vaine
talkars
.
1.
In
regard
of
themselues
,
beeing
vaine
glorious
persons
,
affect
applause
rather
then
godly
edifying
,
which
is
a
most
vaine
thing
.
2.
In
respect
of
their
labour
,
which
is
all
in
vaine
,
neuer
attaining
the
end
and
right
scope
of
the
preaching
of
the
Gospel
vnto
saluation
:
for
he
that
soweth
vanitie
,
what
else
can
he
looke
to
reape
?
3.
In
regard
of
the
hearers
,
who
also
spend
their
paines
in
vaine
:
they
heare
a
great
noise
and
pompe
of
words
,
and
a
glorious
shew
of
humane
wisedome
,
which
may
rap
the
simple
into
admiration
,
but
they
are
left
without
reformation
:
their
eare
is
perhaps
a
little
tickled
,
but
their
hearts
remaine
vntouched
,
neither
are
their
soules
soundly
instructed
,
nor
fed
with
knowledge
,
but
they
go
away
as
wise
as
they
came
.
These
Paul
calleth
vain
talkars
,
and
vain
ianglers
,
1.
Tim
,
1.6
.
and
againe
,
profane
and
vaine
bablers
,
and
that
iustly
:
1.
Because
their
puft
discourses
proceed
from
the
profanes
of
their
hearts
:
2.
They
are
as
strange
fire
from
the
Lords
Altar
,
opposed
to
that
which
the
Lord
hath
sanctified
to
the
saluation
of
his
people
:
3.
They
are
so
farre
from
the
edifying
of
the
Church
,
that
they
cause
men
to
encrease
vnto
more
vngodlynes
and
profanes
.
Vse
.
1
Note
the
difference
betweene
these
and
godly
Pastors
,
which
are
according
to
Gods
heart
:
Now
if
any
would
shewe
himselfe
a
true
Pastor
sent
from
God
,
let
him
ayme
at
these
two
things
.
1.
Gods
glorie
,
not
his
owne
:
for
to
seek
himselfe
is
a
note
of
a
false
teacher
:
see
Ioh.
7.18
.
2.
the
raising
of
the
Church
vnto
heauen
,
and
not
himselfe
in
earth
.
Rom.
10.1
.
his
hearts
desire
must
be
that
Israel
may
be
saued
:
he
must
desire
to
fal
,
so
that
his
people
may
be
raised
to
heauen
,
Rom.
9.3
.
2.
Note
hence
a
difference
betweene
the
Apostles
iudgement
,
and
the
iudgements
of
many
inconsiderate
men
.
Men
account
such
preachers
vaine
talkers
,
that
apply
the
word
home
to
euerie
wholesome
vse
,
and
the
more
dexteritie
a
man
hath
in
this
excellent
gift
,
the
more
liable
is
he
to
this
imputation
:
whereas
indeed
here
we
are
taught
an
other
lesson
,
that
those
whose
doctrine
vanisheth
away
without
building
on
the
foundation
such
as
come
preparedly
to
the
word
,
those
are
vaine
talkers
;
and
their
teaching
is
a
froathie
teaching
:
but
if
true
doctrine
be
wholesomly
applyed
,
and
haue
quicknes
and
life
in
it
;
wo
be
to
that
man
,
that
saith
not
,
This
is
the
finger
of
God
,
and
that
God
is
in
you
indeede
,
1.
Cor.
14.25
.
3.
Marke
hence
what
kind
of
Ministers
the
Apostle
would
haue
put
to
silence
:
not
onely
such
as
are
open
enemies
to
the
truth
,
or
broachers
of
lyes
;
but
such
as
are
disguisers
of
the
word
,
froathie
teachers
,
such
as
seeke
out
vaine
things
for
the
people
:
Paul
would
haue
lookt
to
these
betime
,
and
would
(
were
he
liuing
)
stoppe
the
mouthes
of
such
:
he
knewe
that
the
Church
might
better
spare
a
1000.
of
these
,
then
one
godly
and
faithfull
Pastor
:
and
were
this
canon
put
in
vre
,
for
one
silenced
Minister
we
should
haue
one
hundreth
.
Deceiuers
of
minds
,
]
By
metonimie
of
the
subiect
,
the
heart
is
put
for
the
mind
:
the
auncient
according
to
the
Scriptures
seating
the
minde
therein
:
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Quest.
How
did
these
false
teachers
deceiue
mens
minds
?
Ans.
Foure
waies
.
1.
by
suppressing
the
truth
;
in
false
glasses
,
so
as
they
neuer
see
the
truth
of
it
:
for
people
taught
by
fables
and
nouelties
,
think
and
are
borne
in
hand
that
they
are
in
heauens
high
way
;
their
soules
are
brought
on
sleepe
;
and
comming
from
such
froathie
discourses
,
they
sit
downe
and
please
themselues
in
that
they
haue
done
their
task
required
;
especially
if
they
can
bring
home
a
iest
or
some
wittie
sentence
,
when
perhaps
they
scarce
heard
a
word
of
Christ
,
of
their
iustification
,
of
their
mortification
,
or
of
their
glorie
.
4.
By
placing
religion
in
bodily
exercises
,
not
in
matters
of
spirit
and
truth
,
Colos.
2.20
.
thus
did
the
Pharisies
in
their
times
,
the
Papists
in
these
:
and
whosoeuer
more
vrge
the
decrees
of
men
more
then
the
commaundements
of
God
.
Quest.
But
whose
mindes
are
deceiued
?
Answ.
First
,
their
owne
and
then
others
;
for
they
are
blind
leaders
of
the
blind
,
deceiuing
,
and
beeing
deceiued
:
and
although
here
our
Apostle
expresseth
not
here
who
they
be
that
are
deceiued
,
yet
elsewhere
he
doth
,
as
Rom.
16.18
.
they
deceiue
the
hearts
of
the
simple
:
and
2.
Tim.
3.6
.
they
lead
captiue
simple
women
:
and
2.
Pet.
2.14
.
they
beguile
vnstable
soules
:
whence
we
see
that
ignorant
,
inconstant
,
and
vnsetled
soules
,
which
hand
ouer
head
receiue
any
doctrine
without
examination
or
triall
,
whose
simplicitie
disableth
them
to
iudge
betweene
truth
and
falshood
,
and
whose
leuitie
makes
them
like
shaken
reeds
:
these
are
the
carkases
on
which
such
vultures
do
seaze
.
send
strong
delusions
to
beleeue
lyes
;
if
they
receiue
it
not
in
the
loue
of
it
.
Quest.
But
what
is
this
doctrine
to
vs
,
we
all
professe
the
truth
,
and
loue
it
from
our
hearts
,
and
therefore
we
hope
we
are
fenced
from
deceiuers
,
or
beeing
deceiued
.
Answ.
But
let
vs
consider
,
1.
That
these
are
the
last
times
which
the
Apostles
prophecied
of
,
euen
perilous
times
,
wherein
many
deceiuers
should
creepe
into
the
Church
,
Those
then
that
care
not
for
the
truth
,
shall
haue
teachers
which
shall
be
Gods
executioners
to
lead
them
into
error
:
that
as
by
the
great
Antichrist
the
Lord
reuenged
and
plagued
the
contempt
of
the
light
in
the
world
:
so
also
in
particular
Churches
and
places
by
false
teachers
,
and
pettie
Antichrists
.
If
men
will
not
abide
wholesome
doctrine
,
but
haue
itching
eares
;
they
shall
haue
an
heape
of
teachers
,
after
their
owne
lusts
to
turne
their
eares
fr●m
the
truth
,
and
delude
them
with
fables
.
Let
Ahab
once
hate
Micha
;
the
Lord
presently
consulteth
who
shall
deceiue
him
:
and
if
this
question
once
proceede
out
of
Gods
mouth
,
the
deuill
is
present
,
and
so
forward
in
the
execution
of
Gods
vengeance
,
as
he
shall
preuaile
against
400.
false
Prophets
at
a
clappe
,
before
he
shall
not
fall
by
them
.
This
truth
is
as
a
finger
in
the
bile
,
and
beeing
rubbed
will
perhaps
make
Zidkiah
take
his
fist
from
Michaes
face
,
and
say
when
went
the
spirit
from
me
to
thee
?
yet
ceaseth
it
not
to
be
the
truth
of
God
concerning
our selues
,
who
so
long
as
we
giue
heede
to
the
spirit
of
error
cannot
want
deceiuers
.
Let
men
therefore
professing
themselues
members
of
the
Church
,
looke
vnto
themselues
,
and
labour
to
knowe
the
truth
,
to
affect
it
,
to
stand
vnto
it
,
if
they
would
be
fenced
against
seducers
:
for
such
there
be
,
and
store
of
such
,
seeing
there
is
such
store
of
the
contempt
of
the
light
:
indeede
if
there
were
no
hatred
of
the
light
,
there
would
be
either
no
deceiuers
of
minds
,
or
no
danger
by
them
,
for
they
could
not
preuaile
:
but
seeing
there
is
so
litle
loue
of
the
light
,
these
must
needs
abound
.
Hence
is
it
that
of
late
yeares
such
troupes
of
Iesuiticall
seducers
of
minds
haue
entred
vpon
vs
;
and
haue
beene
bold
(
notwithstanding
seuere
lawes
,
some
enacted
,
some
reuiued
and
quickened
against
them
)
to
skulke
in
ignorant
places
:
and
how
can
it
be
but
that
such
places
as
want
sound
teachers
should
be
haunted
with
seducers
?
Would
God
such
publike
persons
whome
it
concerneth
would
enforce
a
most
forceable
law
against
them
,
which
is
the
placing
of
faithfull
and
furnished
Pastors
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
parish
by
parish
,
who
might
fence
them
against
such
delusions
.
And
for
priuate
men
,
let
them
be
resolute
for
the
present
truth
,
and
contend
for
it
,
seeing
the
most
constant
hardly
hold
out
vnto
the
ende
:
and
seeing
the
Lord
sendeth
false
Prophets
to
trie
whether
we
loue
him
or
no.
Especially
they
of
the
circumcision
,
]
Paul
thus
notably
describeth
the
Iewes
by
a
principall
adiunct
,
as
elsewhere
he
putteth
circumcision
,
Minister
of
circumcision
,
For
the
former
,
the
greatnes
of
the
error
will
appeare
,
shadowes
of
good
things
to
come
:
and
therefore
they
all
were
to
receiue
their
date
,
and
death
,
when
the
bodies
of
things
themselues
appeared
:
The
which
would
more
clearely
appeare
in
this
Sacrament
,
if
we
should
stand
to
apply
that
which
the
Apostle
generally
vttereth
of
the
sacrifices
of
the
olde
Testament
(
and
as
true
in
their
ordinarie
Sacraments
)
almost
all
things
in
the
law
were
performed
with
shedding
of
blood
:
and
without
shedding
of
blood
,
was
no
remission
:
All
which
the
Apostle
there
prooueth
to
be
dated
,
by
the
shedding
of
a
more
pretious
blood
,
then
the
blood
of
bulls
and
goates
.
So
as
although
before
Christs
death
,
euery
mans
shedding
of
his
owne
blood
was
needfull
to
fulfill
the
rite
of
the
〈◊〉
▪
yet
seeing
Christs
blood
once
shed
,
putteth
an
end
to
all
ceremoniall
shedding
of
blood
,
it
must
follow
that
this
Sacrament
must
cease
,
because
in
Christs
blood
the
circumcision
of
all
was
celebrated
.
Againe
,
consider
the
end
of
circumcision
,
which
was
either
,
1.
politike
:
or
2.
diuine
.
In
regard
of
both
these
,
it
must
needs
be
ceased
.
The
former
was
distinctiue
,
to
distinguish
Gods
people
from
all
other
nations
,
who
in
reproch
were
called
vncircumcised
;
as
Dauid
in
disdaine
calleth
Goliah
an
vncircumcised
Philistin
:
the
Apostle
calleth
it
a
wall
of
partition
,
parting
the
people
within
the
covenant
from
those
that
were
without
it
.
Which
wall
so
long
as
it
stood
vp
,
they
might
contract
one
with
another
,
especially
in
marriage
:
and
therefore
the
sonnes
of
Iacob
would
haue
this
barre
remooued
,
before
they
would
match
their
daughters
or
sister
to
the
Sichemites
:
yea
they
might
not
entertaine
any
stranger
seruant
,
but
he
must
first
be
circumcised
,
whether
he
were
borne
in
the
house
or
bought
with
mony
.
Obiect
.
If
it
be
said
,
that
other
nations
receiued
circumcision
besides
the
Iewes
,
as
the
Ismaelites
,
Ammonites
,
Moabites
,
Egyptians
,
as
histories
truely
affirme
.
I
answer
,
it
was
easie
for
the
people
bordering
vpon
Palestina
,
to
take
it
vp
from
the
Israelites
:
as
the
Moabites
,
and
Ammonites
:
and
for
the
Egyptians
,
they
doubtles
learned
it
from
them
when
they
soiourned
with
them
400.
yeares
.
But
yet
ceased
it
not
to
be
a
distinction
betweene
them
.
For
,
1.
these
receiued
it
not
by
the
commandement
of
God
,
but
of
their
owne
heads
,
by
Satans
mallice
seeking
to
ouerturne
Gods
ordinance
.
2.
Not
as
a
signe
of
the
couenant
,
for
God
made
none
with
them
.
3.
Not
as
a
profession
of
faith
and
obedience
to
the
true
God
;
for
they
claue
still
to
their
idolls
:
in
all
which
respects
,
Gods
people
duly
obserued
it
:
from
whom
at
first
they
tooke
it
vp
by
foolish
imitation
,
and
afterward
continued
it
as
a
rite
,
and
tradition
from
their
fathers
.
Now
who
seeth
not
,
that
when
the
Apostle
writ
this
Epistle
,
all
such
distinctions
of
men
were
ceased
?
and
that
Christ
broke
downe
this
partition
wall
?
in
whom
now
neither
Iew
nor
Gentile
bond
nor
free
,
all
are
one
.
The
second
vse
of
circumcision
,
is
diuine
,
and
that
is
threefold
.
1.
To
remember
Gods
covenant
made
to
Abraham
and
his
seed
:
it
beeing
a
seale
of
it
on
Gods
part
,
and
a
signe
of
it
vnto
man
:
and
therefore
called
by
the
name
of
the
couenant
it selfe
.
Blessed
art
thou
among
all
women
,
because
the
fruite
of
thy
wombe
is
blessed
:
which
words
she
vttered
beeing
filled
with
the
holy
Ghost
,
ver.
41.
or
in
generall
looke
to
the
whole
old
covenant
of
the
old
Testament
,
it
is
after
a
sort
ceased
,
and
a
new
established
in
stead
of
it
;
see
Heb.
8.8
.
In
that
he
saith
a
new
testament
,
he
hath
abrogated
the
olde
.
2.
Diuine
vse
was
to
signifie
the
inward
circumcision
of
the
heart
,
wrought
by
Christ
:
and
therefore
called
the
circumcision
of
Christ
:
whereby
he
inwardly
cutteth
off
the
corruption
of
the
heart
,
iustifieth
vs
,
regenerateth
vs
,
setteth
vs
into
himselfe
,
communicateth
all
his
merits
,
and
benefits
of
them
vnto
vs
:
to
all
which
purposes
he
once
appeared
in
the
flesh
,
and
now
in
his
owne
bodily
absence
sendeth
out
his
spirit
.
circumcision
made
without
hands
.
Now
how
iust
is
it
that
when
the
circumcision
without
hands
appeareth
,
that
the
other
made
with
hands
should
cease
.
3.
Divine
vse
was
to
represent
baptisme
,
which
was
to
come
in
place
of
it
,
in
the
new
Testament
,
Coloss.
2.12
.
yee
are
circumcised
,
in
that
yee
are
buried
with
him
,
through
baptisme
.
Now
then
when
baptisme
,
which
is
Christian
circumcision
,
is
once
instituted
,
necessarily
must
Iewish
circumcision
which
was
a
type
of
it
cease
.
From
which
three
ends
,
we
may
answer
that
maine
allegation
for
the
continuance
of
circumcision
,
in
that
it
is
called
an
eternall
,
and
euerlasting
couenant
.
But
1.
the
couenant
is
said
to
be
euerlasting
,
not
simply
but
conditionally
,
namely
so
long
as
the
couenant
of
it
lasted
;
for
gnolam
signifieth
not
alwaies
a
time
without
all
ende
,
but
such
a
time
as
after
a
long
durance
may
admit
determination
and
expiration
.
2.
In
respect
of
the
thing
signified
,
that
is
,
grace
in
Christ
,
it
may
be
said
to
haue
euerlastingnes
.
3.
In
regard
of
the
perpetuall
supplie
thereof
by
baptisme
,
which
is
to
last
as
long
as
time
,
but
not
in
the
ceremonie
or
shaddowe
of
it
(
as
the
false
Apostles
taught
)
much
lesse
with
confidence
in
it
as
a
meritorious
cause
of
iustification
.
All
this
hath
hitherto
let
vs
see
the
error
and
sinne
of
these
seducers
:
Now
the
danger
will
be
descried
if
we
consider
that
of
Paul
,
If
yee
be
circumcised
,
Christ
will
profit
you
nothing
:
for
what
were
this
other
then
to
denie
the
true
Messiah
,
and
his
appearing
in
fulnesse
of
time
?
what
were
it
but
to
reare
vp
againe
the
partition
wall
which
is
destroied
?
what
else
then
to
renounce
the
new
couenant
of
grace
?
and
establish
againe
the
olde
one
of
workes
,
which
was
to
giue
place
to
the
new
?
so
as
truely
saith
the
Apostle
,
by
establishing
circumcision
a
man
becommeth
a
debter
to
the
whole
law
;
which
cannot
but
be
ioyned
with
the
fall
of
all
religion
,
faith
,
hope
,
baptisme
,
and
consequently
the
losse
of
saluation
it selfe
.
Doctr.
The
plainnes
of
the
Apostle
in
deciphering
the
seducers
so
manifestly
as
they
might
be
knowne
;
teacheth
,
But
yet
this
text
affordeth
vs
some
conditions
of
such
plaine
reproofe
,
Vse
.
1.
This
doctrine
noteth
the
simplicitie
of
some
,
who
thinke
it
very
vncharitable
so
to
note
open
offenders
in
open
reproofs
,
as
men
may
carrie
them
leuell
to
the
offenders
,
or
impute
it
to
want
of
discretion
,
or
to
some
malitious
intent
of
the
discrediting
of
men
;
whereas
besides
that
no
such
thing
is
intended
,
the
propertie
of
charitie
is
more
carefull
to
preuent
the
common
hurt
of
the
Church
,
then
to
saue
the
credit
of
some
few
men
of
corrupt
mindes
.
Vse
.
3.
Let
none
looke
to
be
spared
in
the
Ministerie
if
they
will
be
incorrigible
,
no
not
great
ones
.
If
any
people
might
looke
to
be
spared
,
surely
they
of
the
circumcision
might
,
beeing
a
people
of
such
prerogatiues
.
But
1.
Paul
preferres
the
Churches
good
aboue
their
credit
.
2.
As
God
hath
no
respect
of
persons
,
no
more
hath
his
word
.
3.
When
great
ones
are
more
seuerely
taxed
,
inferiours
will
feare
the
more
.
Doctr.
2.
they
of
the
circumcision
,
that
is
,
such
as
ioyne
the
lawe
with
the
Gospel
,
and
works
with
faith
in
the
act
of
iustification
:
for
they
●each
such
doctrine
as
abolisheth
from
Christ
,
and
maketh
him
profit
nothing
:
and
that
in
such
manner
as
men
can
hardly
shift
or
auoide
them
,
for
they
slily
glide
into
the
extraordinarie
commendation
of
that
the
Scripture
also
commendeth
,
and
attributeth
too
much
vnto
that
,
which
the
Scripture
ascribeth
somewhat
vnto
.
As
for
example
:
Circumcision
in
the
prime
of
it
,
was
an
ordinance
to
seale
the
righteousnesse
of
faith
,
and
for
a
time
was
worthily
in
such
reputation
,
as
that
death
is
iustly
threatned
against
the
neglect
of
it
;
be
it
in
Moses
himselfe
.
These
seducers
taking
hence
occasion
goe
one
step
further
,
and
will
haue
it
a
meritorious
cause
of
saluation
,
and
consequently
will
not
haue
it
dated
,
when
the
Lord
hath
expired
it
:
but
albeit
the
bodie
hath
appeared
,
the
shadowe
must
remaine
.
The
Popish
teachers
at
this
day
are
the
iust
heires
of
these
seducers
,
publish
lies
,
and
dreames
of
their
owne
hearts
,
that
Gods
people
may
forget
his
name
:
that
is
,
the
grace
and
mercy
of
God
in
Iesus
Christ
.
Vse
.
1.
This
point
letteth
vs
see
how
pernicious
and
dangerous
the
Popish
doctrine
is
,
Behold
I
Paul
say
and
testifie
,
that
if
yee
be
circumcised
(
that
is
,
with
opinion
of
righteousnes
by
it
or
confidence
in
it
,
for
else
at
this
time
the
worke
of
circumcision
hurt
him
not
,
that
kept
himselfe
from
confidence
of
righteousnesse
by
it
)
Christ
profiteth
you
nothing
:
so
we
testifie
truely
against
the
Papists
,
that
so
many
of
them
as
will
be
iustified
by
the
works
of
the
lawe
are
fallen
from
Christ
.
Now
because
their
doctrine
teacheth
this
,
and
he
is
not
an
absolute
Papist
that
beleeueth
it
not
;
we
truely
conclude
,
that
it
is
a
doctrine
leading
from
Christ
,
and
the
absolute
Papist
hath
no
part
in
Christ
.
Wee
are
not
saued
by
the
works
of
righteousnesse
which
we
had
done
.
In
the
meane
time
,
dare
Paul
affirme
of
the
lawe
of
Moses
,
Gods
owne
lawe
,
that
he
that
holds
vnto
it
to
be
iustified
by
it
,
is
fallen
from
Christ
:
what
would
he
haue
said
of
their
desperate
and
irrecouerable
fall
,
who
looke
for
iustification
out
of
their
owne
traditions
,
vowes
,
inventions
,
the
drosse
and
chaffe
of
their
owne
deuises
,
of
all
which
the
Lord
will
say
,
who
required
these
things
at
your
hands
?
Let
vs
beware
of
dogges
,
the
propertie
of
whom
is
to
returne
to
their
vomit
,
onely
Christ
,
onely
Christ
.
2.
Seeing
Popish
doctrine
hath
not
saluation
but
carrieth
men
from
Christ
,
it
ought
not
to
be
tolerated
,
where
it
can
be
abolished
:
depriued
of
life
,
much
more
other
royalties
and
temporalties
;
so
is
their
practise
proportionable
in
deposing
kings
and
Emperours
,
practizing
hellish
treasons
,
and
iustifying
the
murdering
of
Princes
.
And
therefore
howsoeuer
we
should
seek
to
pull
the
poore
seduced
ones
of
them
out
of
the
fire
;
yet
if
they
be
incurable
,
themselues
haue
taught
vs
how
we
should
deale
with
them
,
or
rather
neither
make
nor
meddle
with
them
,
by
the
tenour
of
the
oath
taken
of
the
old
leaguers
in
France
,
the
forme
of
which
was
this
;
Si
ad
haereticorum
partes
de
flexero
,
si
amicitiam
,
si
foedus
,
si
matrimonium
cum
eis
faxo
,
si
opem
fidemve
do
,
si
ave
,
si
vale
dixero
,
illa
die
fulmine
ferito
:
God
make
vs
as
wisely
resolute
to
preserue
the
puritie
of
the
truth
amongst
vs
,
as
they
are
cautelously
circumspect
to
barre
it
out
from
themselues
:
then
should
they
goe
farre
inough
,
and
stay
long
enough
,
before
we
should
entreat
their
returne
.
Whose
mouthes
must
be
stopped
,
]
The
phrase
is
metaphoricall
,
and
betokeneth
such
an
euident
conuiction
of
errors
by
weight
of
reason
,
and
euidence
of
the
Scripture
,
as
wherby
the
aduersarie
of
the
truth
is
struck
dumb
,
and
hath
no
more
to
say
then
if
he
had
his
mouth
shut
vp
.
Quest.
But
how
should
we
shut
their
mouthes
,
damned
of
themselues
in
their
owne
conscience
.
Giue
to
Caesar
:
sometimes
by
a
like
interrogation
and
question
,
Luk.
20.7
.
The
Baptisme
of
Iohn
:
sometimes
by
posing
,
and
parling
,
Matth.
22.46
.
so
set
vp
and
silenced
the
Pharisies
,
Sadduces
,
Herodians
,
and
others
,
as
none
could
either
answer
him
,
or
durst
aske
him
any
more
questions
.
But
when
men
are
thus
confuted
by
argument
,
ouerthrowne
with
the
sword
of
the
spirit
,
and
confounded
by
the
power
of
truth
,
and
yet
still
proceed
to
trouble
the
peace
of
the
Church
,
and
the
faith
of
the
Saints
:
then
may
the
Church
,
and
must
proceed
by
censure
and
admonition
,
to
enioyne
them
silence
:
the
which
if
yet
they
will
not
heare
,
they
ought
by
the
Church
to
be
driuen
from
the
societie
of
the
faithfull
:
they
may
preuaile
no
longer
.
3.
In
regard
of
the
false
teachers
themselues
:
fooles
,
saith
Salomon
,
must
be
answered
,
least
they
be
wise
in
their
owne
conceit
:
neither
shall
the
labour
be
wholly
lost
vpon
them
,
for
it
shall
be
a
meanes
either
to
conuert
them
,
and
bring
them
to
the
knowledge
of
the
truth
,
or
else
so
to
conuince
them
as
they
shall
be
made
excuseles
.
And
further
,
the
Church
must
strengthen
euery
Ministers
hands
in
this
contending
for
the
faith
:
and
so
manifest
her selfe
to
be
the
ground
and
pillar
of
truth
,
which
is
committed
to
her
trust
,
and
safekeeping
,
against
all
gaynesayers
.
Vse
.
1.
This
ministeriall
dutie
requireth
a
great
measure
of
knowledge
,
and
a
man
furnished
with
gifts
of
varietie
of
reading
,
and
soundnesse
of
iudgement
;
euen
a
man
who
hath
a
storehouse
in
his
brest
.
First
,
he
must
be
well
read
,
and
skilfull
in
the
Scriptures
,
that
by
them
in
the
first
place
he
may
be
able
to
shut
the
mouth
of
the
aduersarie
;
partly
by
the
expresse
texts
of
Scripture
:
partly
by
harmonical
,
parallel
,
and
sutable
places
,
as
by
the
mouth
of
many
witnesses
:
partly
by
the
analogie
of
faith
,
arising
out
of
the
whole
bodie
of
the
Scripture
:
partly
by
the
proprietie
of
the
speach
in
the
fountaine
:
and
partly
by
the
apt
knitting
of
the
context
,
that
there
may
be
full
concent
with
it selfe
,
the
antecedents
and
consequents
:
yea
more
,
he
must
be
furnished
with
varietie
of
reading
,
euen
in
the
workes
and
writings
of
men
,
that
he
may
be
able
in
good
sort
not
onely
to
apprehend
the
state
of
the
questions
,
and
originall
of
controuersies
,
but
also
that
he
may
refute
his
aduersarie
,
partly
by
the
concent
of
the
Church
in
all
ages
;
and
partly
by
the
helpe
of
things
that
are
granted
and
confessed
on
both
sides
;
and
partly
by
the
contradictions
,
which
the
patrons
of
errors
cannot
but
vnawares
flip
into
:
for
it
is
true
of
a
lyar
,
or
a
patron
of
lies
,
that
he
had
need
of
a
good
memorie
.
Secondly
,
to
all
this
knowledge
is
required
a
sound
iudgement
,
that
he
may
be
able
to
inferre
good
and
necessarie
consequents
vpon
the
graunting
of
the
truth
he
standeth
for
;
and
on
the
contrarie
,
the
absurdities
and
inconueniences
which
necessarily
follow
his
aduersaries
false
positions
.
Now
alas
,
how
farre
are
readers
,
and
dumb
men
from
this
one
part
of
the
dutie
of
a
Minister
?
how
dangerous
are
they
in
their
places
?
seducers
may
come
,
and
doe
,
with
open
mouthes
into
their
parrishes
,
they
cannot
stop
their
mouthes
;
nay
in
truth
they
are
as
the
keyes
to
open
them
,
and
vnlocke
them
.
Well
were
it
,
or
much
better
with
our
Church
,
if
Theophylactus
his
rule
were
obserued
;
Vse
.
2.
Hence
we
further
see
that
it
is
rather
to
be
wished
,
then
hoped
,
that
all
Ministers
should
be
of
one
minde
,
and
accord
in
the
truth
,
and
at
peace
among
themselues
.
For
seeing
it
is
the
constant
condition
of
the
Church
,
to
haue
many
daubars
with
vntempered
morter
,
many
vaine
talkars
,
who
cared
nothing
for
these
things
?
I
assure
thee
who
wilt
looke
on
whilest
other
contend
for
the
faith
,
thou
shalt
be
a
looker
on
too
whilest
other
goe
into
heauen
,
and
haue
lesse
to
doe
in
that
businesse
then
thou
desirest
,
because
thou
desiredst
it
not
when
thou
mightest
,
yea
when
thou
wast
gratiously
invited
,
and
desired
to
enter
.
Which
subuert
whole
houses
.
]
In
these
words
is
contained
the
second
dangerous
effect
of
these
false
teachers
,
declared
by
two
arguments
.
1.
by
the
instrumentall
cause
;
namely
,
false
doctrine
:
for
they
teach
things
which
they
ought
not
.
2.
by
the
ende
of
it
;
for
filthie
lucres
sake
.
The
danger
appeareth
in
three
things
.
1.
in
that
they
subuert
,
that
is
,
quite
ouerturne
the
saluation
of
men
.
2.
they
subuert
houses
in
the
plurall
number
.
3.
whole
houses
.
The
first
of
these
sheweth
that
these
deceiuers
not
onely
shake
men
in
the
foundation
of
religion
,
but
vtterly
ouerthrowe
them
;
and
doe
as
a
man
who
not
onely
beates
downe
a
windowe
,
or
a
bay
,
or
the
side
of
an
house
,
but
diggeth
vp
the
foundation
:
or
as
one
who
not
only
loppeth
a
tree
,
or
heweth
it
down
by
the
ground
,
but
diggeth
it
vp
by
the
roots
,
and
quite
supplanteth
it
:
so
doe
these
deceiuers
quite
destroy
the
faith
of
men
,
and
turne
it
vpside
downe
:
that
is
,
not
onely
lead
men
away
from
the
simplicitie
of
the
Gospel
,
but
wholly
and
altogether
from
euerie
part
of
the
sauing
truth
.
Thus
is
the
word
vsed
among
the
heathen
,
whereby
they
expresse
such
a
raging
of
the
sea
,
as
casteth
vp
and
causeth
to
floate
that
filth
and
mire
which
lay
at
the
bottome
.
Quest.
But
how
did
they
ouerturne
mens
faith
and
saluation
?
Ans.
By
teaching
iustification
by
circumcision
;
that
is
,
the
works
and
rites
of
the
lawe
.
But
will
some
say
,
could
this
beeing
but
one
point
subuert
all
?
I
answer
,
that
fundamentall
truthes
are
such
and
so
linked
and
knit
together
,
as
breake
one
,
and
many
fall
:
yea
,
some
are
such
as
being
denied
,
all
of
them
fall
to
the
ground
.
A
man
that
pulleth
downe
an
arch
of
the
Church
,
endangereth
the
whole
;
but
yet
the
Church
may
stand
:
but
he
cannot
digge
vp
the
lowest
stones
of
the
foundation
,
but
all
commeth
to
ruine
.
Of
these
the
Apostle
mentioneth
two
like
the
two
pillars
which
Sampson
pulling
downe
the
whole
house
fell
:
the
one
that
of
the
resurrection
,
which
beeing
denied
,
all
preaching
,
Iehovah
our
righteousnesse
:
for
this
makes
grace
no
more
grace
,
and
Christ
to
haue
died
in
vaine
.
Quest.
But
if
this
be
so
,
Ans.
The
things
which
all
Christians
are
bound
to
beleeue
may
be
reduced
to
two
heads
.
The
former
are
such
principles
as
make
the
rule
of
faith
,
so
neerely
touching
the
matter
of
saluation
,
as
that
a
man
cannot
be
saued
vnlesse
he
knowe
and
beleeue
them
:
for
all
will
confesse
that
he
that
must
be
ordinarily
saued
,
must
in
some
measure
knowe
the
causes
,
the
matter
,
the
obiect
,
the
manner
,
the
end
,
and
meanes
of
it
.
If
God
I
say
ordinarily
saue
him
,
he
must
knowe
the
platforme
of
Christian
religion
.
As
for
example
:
1.
God
in
vnitie
of
dietie
,
and
trinitie
of
person
:
for
vnlesse
he
knowe
God
in
Iesus
Christ
,
there
is
no
life
euerlasting
.
2.
himselfe
in
the
guiltines
,
and
vnder
the
curse
of
sinne
;
seeing
Christ
came
to
call
none
but
sinners
to
repentance
:
and
hunger
after
the
meanes
of
deliuerance
,
for
the
waters
of
the
well
of
life
are
giuen
onely
to
such
as
thirst
after
them
.
3.
The
meanes
,
as
that
without
shedding
of
blood
there
is
no
remission
of
sinne
,
and
consequenly
that
the
Sonne
of
God
must
take
the
nature
of
man
,
suffer
in
that
nature
,
pay
the
price
,
and
beare
the
curse
of
sinne
:
whose
powerfull
victorie
ouer
sinne
&
death
manifested
in
his
resurrection
&
ascension
vnto
his
father
,
applied
by
faith
to
the
beleeuer
,
shall
fully
acquit
&
discharge
him
from
wrath
at
his
comming
againe
to
iudgement
.
These
things
must
be
knowne
,
I
speake
not
of
the
measure
of
knowledge
,
but
so
much
as
there
must
be
an
expresse
beleefe
of
these
things
:
for
he
that
beleeueth
not
in
the
Sonne
of
God
,
shall
not
see
life
:
and
consequently
in
some
sort
what
neede
he
hath
of
Christ
,
and
what
Christ
hath
done
and
suffered
for
him
.
Secondly
,
there
are
other
truths
which
are
consequents
deduced
from
the
former
:
and
these
are
of
two
sorts
.
Some
things
are
so
clearely
deduced
,
as
by
the
neere
dependance
with
the
former
,
the
consequent
is
necessarily
seene
.
For
example
:
that
out
of
the
Church
is
no
saluation
;
that
faith
is
ordinarily
by
the
word
preached
,
&c.
all
which
must
necessarily
be
expressely
beleeued
,
on
condition
,
if
God
make
their
dependance
on
the
former
to
appeare
:
For
I
doubt
not
but
that
God
not
reuealing
them
,
many
thousands
are
saued
in
the
ignorance
of
verie
many
such
truthes
:
but
we
may
not
hereon
build
our
ignorance
,
who
haue
so
many
meanes
of
reuelation
:
Vse
.
In
that
these
seducers
ouerturne
men
from
off
their
foundation
,
we
learne
,
riseth
not
vp
when
the
sword
toucheth
him
,
but
accounteth
iron
as
strawe
,
and
brasse
as
rotten
wood
:
The
second
point
whereby
the
danger
is
aggrauated
is
,
creepe
into
houses
,
and
(
imitating
Satans
subtiltie
)
lead
captiue
simple
women
,
assayling
such
as
can
least
resist
;
who
yet
beeing
seduced
,
are
cunning
to
preuaile
in
the
seducing
of
their
husbands
.
Eminent
in
this
kinde
were
the
Scribes
and
Pharisies
,
deuourers
of
widowes
houses
,
setting
vpon
such
as
had
no
heads
to
guide
them
;
nor
knowledge
to
discouer
them
,
and
hauing
all
things
in
their
owne
hands
,
had
none
to
controle
them
in
their
liberalitie
towards
them
:
these
were
persons
fit
to
be
ouerreached
by
their
hypocrisie
,
and
couetousnesse
,
both
which
our
Sauiour
deeply
chargeth
them
withall
.
The
Apostles
also
foretold
of
such
who
should
in
after
times
bring
in
damnable
heresies
,
2.
We
must
in
our
priuate
houses
cleaue
to
truthes
publikely
deliuered
,
3.
As
these
wicked
ones
are
suttle
to
corrupt
the
truth
,
and
disperse
their
errors
,
namely
by
infecting
,
and
subuerting
houses
;
so
should
we
on
the
contrarie
learne
to
be
wise
in
our
generations
,
and
know
hence
that
the
way
of
fortifying
and
spreading
the
truth
,
and
banish
error
is
,
by
instructing
,
and
enforming
our
houses
.
And
surely
truth
will
neuer
flourish
in
the
Church
and
in
publike
,
till
it
be
more
heartily
,
and
with
better
welcome
entertained
in
families
.
We
wish
good
lawes
,
and
by
Gods
blessing
many
there
are
for
the
Church
:
but
were
there
none
to
our
hands
,
euery
Christian
should
be
a
law
to
himselfe
,
and
all
that
is
within
his
gates
.
Let
vs
make
good
orders
and
obserue
them
in
our
families
,
and
thus
our
houses
shall
become
Churches
.
And
by
whetting
the
truth
vpon
our
children
and
seruants
,
they
shall
be
able
to
teach
their
families
after
vs
,
and
so
we
shall
propagate
the
grounds
of
true
religion
euen
to
after
ages
.
The
third
point
of
the
danger
is
,
that
they
subuert
whole
houses
;
Vse
.
1.
Teaching
Masters
of
families
to
become
more
wary
of
themselues
,
for
on
them
dependeth
the
good
estate
of
the
whole
family
,
if
they
be
ouerreached
the
whole
family
is
seduced
:
if
the
deuill
hold
in
his
power
the
Master
of
a
familie
,
he
knoweth
little
good
will
be
done
in
that
house
:
except
the
Lord
preserue
some
Ioseph
in
Potiphars
house
,
or
some
Saints
in
Neros
court
to
iudge
and
condemne
the
rest
both
here
,
&
at
the
great
day
.
2.
They
must
be
watchfull
ouer
their
families
,
to
keepe
Popish
,
and
prophane
persons
out
of
doores
,
least
they
corrupt
the
rest
.
We
know
little
what
mischeife
a
little
leauen
doth
,
but
the
deuill
knoweth
well
inough
;
and
therefore
he
seeketh
to
thrust
into
euery
societie
and
familie
,
I
and
my
house
will
serue
the
Lord
:
and
with
Ester
,
I
&
my
maids
will
fast
.
3.
When
Satan
or
his
Ministers
goe
about
priuily
to
bring
vs
out
of
tast
with
the
word
,
or
the
preachers
and
professours
of
it
,
be
wise
to
espie
his
malice
betimes
,
and
timely
preuent
him
;
for
otherwise
he
will
speedily
subuert
thee
and
thy
house
;
for
he
doth
his
mischeife
by
degrees
:
and
if
thou
yeeldest
thy selfe
but
a
little
to
harken
to
his
whistle
,
God
in
iustice
may
yeeld
thee
wholly
,
and
thy
house
to
delusion
.
Thus
haue
we
seene
the
dangerous
effects
of
these
false
teachers
,
which
beeing
so
great
,
must
encrease
the
true
Ministers
,
1.
diligence
,
Act.
20.28
.
2.
faithfulnesse
against
them
.
Gal.
2.11.14
.
Now
we
come
to
the
declaration
of
this
latter
effect
:
by
the
instrumentall
cause
,
false
doctrine
:
and
the
finall
,
which
is
couetousnes
,
or
filthy
lucre
.
Teaching
things
which
thy
ought
not
:
that
is
,
either
impious
doctrines
,
which
derogate
from
the
glorie
of
God
,
&
extenuate
the
merit
of
Christ
:
or
else
loose
and
licentious
doctrine
,
rather
giuing
patronage
to
corrupt
manners
,
then
any
way
improouing
them
.
And
all
these
they
teach
for
filthy
lucres
sake
.
Doctr.
Where
the
heart
is
set
vpon
gaine
,
it
will
haue
falsehood
to
feed
it
.
while
they
bite
with
their
teeth
;
that
is
,
while
they
haue
to
bite
and
feed
vpon
,
all
is
peace
to
the
feeders
;
but
if
a
man
put
not
into
their
mouthes
,
that
is
,
satisfie
not
their
appetite
,
and
desire
,
they
prepare
warre
against
him
,
as
if
he
were
an
enemy
to
God
and
man
.
for
handfulls
of
barly
,
and
peeces
of
bread
would
sew
pillowes
vnder
euery
armehole
:
by
which
type
they
signified
ease
and
prosperitie
to
the
people
:
and
made
vailes
for
euery
head
,
thereby
signifying
Gods
protection
and
safety
;
and
so
fed
the
people
with
peace
and
pleasing
things
,
when
the
Lord
had
not
spoken
peace
:
and
all
this
only
to
feed
their
couetousnes
.
Which
plowe
of
their
owne
that
it
might
goe
forward
,
they
would
slaie
soules
which
should
haue
liued
,
and
giue
life
to
soules
that
should
not
liue
:
make
the
righteous
sad
,
and
strengthen
the
hands
of
the
wicked
,
ver.
22.
Such
Merchants
the
Apostle
Peter
speaketh
of
,
who
through
couetousnesse
,
we
are
not
such
as
make
merchandise
of
the
word
of
God
:
that
is
,
whose
bellie
is
their
God
,
who
minde
earthly
things
;
but
our
conuersation
is
in
heauen
.
And
whence
can
such
floods
of
errors
as
daily
discouer
themselues
,
flow
so
fast
,
but
from
such
a
corrupt
head
as
this
is
?
When
Balaams
eye
is
vpon
Balaaks
gold
,
it
must
needs
be
blinded
;
and
when
couetousnesse
is
become
the
conscience
of
men
,
no
marueile
if
they
dare
speake
,
write
,
attempt
any
thing
,
if
it
will
helpe
them
forward
to
their
expected
wages
.
It
is
no
meruaile
that
a
gracelesse
pompous
teacher
,
such
as
glorieth
in
the
flesh
,
that
can
put
himselfe
out
farre
further
and
more
boldly
by
the
shadow
,
then
an
holy
Christian
man
that
hath
the
substance
;
for
he
hath
a
sensible
spurre
within
him
;
not
the
glorie
of
God
,
good
of
Gods
people
,
or
puritie
of
religion
;
but
himselfe
,
his
bellie
,
his
backe
,
his
owne
glorie
;
which
before
they
shall
giue
way
or
faile
,
let
the
Church
sinke
or
swim
;
let
errors
and
corruptions
,
as
a
deluge
flowe
into
the
Church
,
so
he
may
rise
by
them
,
he
will
be
so
farre
from
preuenting
and
refuting
them
,
as
he
can
straine
his
wits
to
patronage
and
defend
them
;
yea
Church
and
common
wealth
shall
fall
too
,
if
by
it
a
priuately
minded
man
can
rise
.
Further
,
see
we
not
the
tyrannie
of
this
sinne
,
which
hath
forced
so
many
to
turne
the
tippet
from
that
they
haue
commendably
vndertaken
in
their
former
daies
?
yea
and
in
not
a
fewe
who
hauing
missed
of
their
expected
promotion
,
haue
resolued
to
become
Papists
,
and
traytors
,
thrusting
themselues
for
preferment
into
most
desperate
,
and
ineuitable
mischeifes
.
Vse
.
But
here
aboue
all
seducers
,
the
Church
of
Rome
and
teachers
of
it
,
lie
most
directly
vnder
this
Apostolicall
obseruation
,
ought
not
,
for
filthy
lucres
sake
:
their
whole
religion
is
compacted
,
and
contriued
for
gaine
:
yea
and
whereas
it
was
neuer
heard
of
,
that
any
seducers
made
gaine
of
any
but
the
liuing
,
Popish
teachers
aboue
all
impostors
,
not
onely
exact
gaine
of
the
liuing
by
pardons
,
masses
,
confessions
,
offrings
,
pilgrimages
,
worshipping
of
Saints
,
indulgences
,
and
which
is
worse
,
making
but
a
mony
matter
of
the
greatest
,
and
most
barbarous
sinnes
,
of
witchcraft
,
periury
,
murther
euen
of
father
,
mother
,
wife
,
childe
,
infant
in
the
wombe
,
incest
,
Sodomie
,
bestiallitie
,
(
in
none
of
which
I
belie
them
)
but
euen
the
dead
escape
them
not
,
but
paie
large
tributes
,
by
meanes
of
the
deuise
of
their
purgatorie
.
In
one
word
,
the
best
of
their
religion
is
a
mistery
of
iniquitie
.
And
would
to
God
this
sinne
were
confined
in
the
Popish
Clergie
.
2.
Let
all
the
Ministers
of
Christ
learne
,
1.
to
want
and
abound
,
and
be
contented
in
all
estates
.
2.
thinke
it
their
riches
,
if
they
can
inrich
the
Church
with
spirituall
graces
.
3.
Consider
their
callings
,
to
draw
men
from
earth
to
heauen
:
and
their
titles
of
starres
,
which
are
fixed
in
heauen
:
eyes
which
cannot
looke
vpward
and
downward
at
once
:
and
imitate
the
eye
,
the
sight
of
which
because
it
is
hindred
by
a
little
mote
of
earth
,
it
feares
nothing
more
then
earth
or
dust
,
and
is
quick
to
shut
it selfe
against
it
.
Ver.
12.
One
of
themselues
,
euen
their
owne
Prophet
said
;
The
Cretians
are
alwaies
lyers
,
euill
beasts
,
slowe
bellies
.
13.
This
witnesse
is
true
,
wherefore
reprooue
them
sharpely
,
that
they
may
be
sound
in
the
faith
,
The
scope
of
the
Apostle
beeing
not
onely
to
prouoke
Titus
to
diligence
in
his
owne
dutie
,
but
to
a
faithfull
care
in
the
choise
of
the
Ministers
;
and
hauing
drawne
one
argument
to
this
purpose
from
the
multitude
of
false
teachers
:
Now
he
taketh
another
as
effectuall
as
the
former
,
from
the
disposition
of
the
people
of
Creta
,
who
were
naturally
of
an
euill
disposition
,
most
readie
to
be
carried
away
,
yea
,
euen
to
offer
themselues
to
any
delusion
.
And
that
it
might
appeare
so
to
be
,
he
describeth
their
manners
.
1.
by
enumeration
of
the
vices
to
which
they
were
naturally
addicted
:
1.
lyars
:
2.
euill
beasts
:
3.
slowe
bellies
.
2.
enlargeth
it
by
the
circumstance
of
time
,
alwaies
.
But
least
the
Cretians
should
challenge
him
either
of
vntruth
,
or
of
hatred
,
and
vncharitable
dealing
with
them
,
most
wisely
to
avoide
all
their
envie
against
his
person
,
which
would
hinder
them
from
brooking
his
doctrine
,
he
vseth
a
preface
,
wherein
he
sheweth
that
he
speaketh
nothing
of
his
owne
,
but
that
which
hath
beene
before
testified
of
them
,
and
against
them
;
and
that
by
such
a
one
as
is
aboue
all
their
exception
,
one
of
themselues
,
euen
their
owne
Prophet
,
borne
,
brought
vp
,
and
living
amongst
them
,
who
therefore
vpon
knowledge
and
good
intelligence
,
writ
vnpartially
the
truth
of
them
in
that
his
Hexameter
.
The
which
beeing
repeated
,
first
,
he
subcribeth
vnto
the
truth
of
it
,
This
witnesse
is
true
:
and
secondly
,
groundeth
an
exhortation
to
Titus
,
that
therefore
he
should
reprooue
them
sharpely
:
to
the
ende
,
that
they
might
be
sound
in
the
faith
.
These
two
verses
then
contain
three
parts
to
be
in
their
order
handled
.
1.
The
preface
to
this
testimonie
.
2.
The
testimonie
it selfe
.
faithfull
citie
was
become
an
harlot
,
that
the
people
were
become
murtherers
,
their
Princes
rebellious
,
and
all
of
them
the
enemies
of
God
,
my
leanenes
,
my
leanenes
,
wo
is
me
for
the
trangressors
haue
sore
offended
.
Ieremie
telleth
them
,
cap.
3.13
.
that
they
were
rebellious
against
God
,
and
that
they
scattered
their
wayes
to
strange
gods
vnder
euerie
greene
tree
▪
and
were
disobedient
children
:
and
yet
cap.
4.19
.
he
so
taketh
their
miserie
to
heart
,
as
that
he
crieth
out
,
oh
my
belly
,
my
belly
,
I
am
pained
at
the
verie
heart
,
my
heart
is
troubled
within
me
,
I
can
not
be
still
.
And
when
cap.
9.2
.
he
had
desired
a
place
apart
,
that
he
might
neuer
come
among
them
,
they
beeing
become
adulterers
,
an
assemblie
of
rebels
,
and
proceeded
daily
from
euill
to
worse
;
yet
to
shew
that
his
soule
abhorred
them
not
,
neither
that
he
had
cast
them
out
of
his
affection
,
he
tells
them
in
cap.
13.17
.
that
if
they
would
not
heare
,
his
soule
should
weepe
in
secret
,
and
his
eies
droppe
downe
teares
for
them
.
So
for
a
Minister
to
charge
a
people
with
knowne
and
open
sinnes
,
it
is
not
euer
a
signe
of
malice
,
nor
a
sting
of
bitternesse
,
I
write
not
these
things
to
shame
you
▪
but
as
my
beloued
children
I
admonish
you
.
So
when
we
deale
plainly
,
and
let
men
see
themselues
and
their
wayes
,
we
cannot
perswade
them
we
loue
them
:
but
for
our selues
,
our
owne
consciences
must
be
our
brasen
wall
,
if
we
be
not
entertained
and
approoued
in
other
mens
:
we
must
doe
our
dutie
,
and
tell
Israel
his
sinne
,
Ezec.
18.
And
although
it
would
doe
many
good
to
see
vs
silenced
,
and
stopped
in
the
course
of
our
diligence
,
yet
would
it
doe
them
no
good
to
see
vs
damned
for
our
negligence
towards
them
.
Oh
saith
one
,
this
preacher
is
euer
speaking
of
me
,
he
hath
some
spight
at
me
:
and
therefore
I
cannot
abide
to
heare
him
.
Oh
but
whosoeuer
thou
art
,
learne
to
suffer
the
word
of
exhortation
and
reproofe
,
for
it
is
a
signe
of
an
heart
in
the
gall
of
bitternesse
,
to
impute
malice
,
and
vncharitablenes
to
such
Ministers
as
crie
out
against
the
knowne
sinnes
of
it
,
and
to
account
of
preaching
(
as
many
doe
)
but
rayling
.
Such
a
one
was
Ahab
,
who
cried
out
of
Eliah
as
his
enemie
,
because
he
findeth
out
his
sinne
:
such
are
the
hearts
of
such
brutish
men
,
who
will
be
at
defiance
with
God
,
and
the
seruants
of
God
christianly
admonishing
or
reproouing
them
,
and
then
they
crie
out
,
there
is
no
loue
in
them
:
which
is
all
one
to
say
,
that
vnlesse
we
flatter
them
,
and
partake
with
them
in
their
sinnes
,
there
is
no
loue
in
vs
.
Iohn
Baptist
dealt
roughly
with
those
that
came
to
his
baptisme
,
Oh
generation
of
vipers
:
and
yet
who
durst
say
,
that
that
holy
man
hated
them
?
and
yet
with
vs
it
is
no
good
diuinitie
,
if
we
couer
not
the
sinnes
that
are
as
openly
committed
as
Absolons
,
in
the
sight
of
all
Israel
:
other
men
may
and
can
speake
of
sinnes
and
impieties
;
and
yet
God
must
be
dumbe
;
they
can
see
them
,
but
God
must
not
:
other
men
can
openly
speake
of
them
in
their
houses
,
shops
,
fields
,
and
markets
,
and
yet
we
may
not
mention
them
for
feare
of
forfeiting
all
our
loue
.
But
we
must
much
more
take
vp
that
dutie
which
euerie
priuate
man
is
bound
vnto
:
Thou
shalt
not
hate
thy
brother
in
thy
heart
,
but
plainely
reprooue
him
,
and
suffer
him
not
to
sinne
:
Wee
may
not
hate
you
so
much
,
as
not
deale
plainely
with
you
.
Secondly
,
note
that
howsoeuer
the
Apostle
dealeth
plainly
,
yet
he
dealeth
wisely
,
and
vseth
a
preface
to
cut
off
all
the
preiudice
of
the
truth
he
deliuereth
:
and
is
a
grace
to
be
imitated
of
all
Ministers
,
who
ought
prudently
to
temper
their
zeale
with
wisedome
,
so
suppling
and
asswaging
their
reproofes
,
as
they
may
appeare
to
proceede
from
loue
.
When
the
Apostle
was
to
write
of
the
reiection
of
the
Iewes
,
and
the
calling
of
the
Gentiles
;
desire
and
prayer
to
God
was
,
that
Israel
might
be
saued
.
And
great
reason
is
▪
that
Ministers
should
thus
practise
this
serpentine
wisedome
commended
vnto
them
by
Christ
himselfe
.
1.
Because
they
are
as
sheepe
among
wolues
,
that
is
,
satanicall
instruments
armed
with
serpentine
subtiltie
,
watching
all
aduantages
to
depraue
their
best
actions
,
vndertaken
with
best
deliberation
,
and
on
the
best
grounds
.
2.
In
regard
of
the
Gospel
,
which
the
aduersarie
is
readie
to
blaspheame
,
and
smite
,
and
wound
through
their
sides
.
3.
In
respect
of
those
that
are
without
,
that
they
seeing
the
wisedome
of
God
in
the
course
of
their
doctrine
and
liues
,
may
thereby
be
wonne
to
the
loue
of
the
truth
,
Col.
4.3
.
Now
this
wisdome
is
not
fleshly
pollicie
as
maketh
men
idle
lookers
on
,
for
feare
of
danger
,
but
to
walke
circumspectly
,
still
going
on
in
the
good
way
of
life
,
and
not
rushing
headlong
,
but
discreetly
looking
to
euerie
steppe
:
which
Salomon
calleth
the
pondering
of
the
pathes
.
Vse
.
1.
Let
Ministers
seeing
they
haue
so
many
eies
vpon
them
,
pray
for
vnderstanding
hearts
,
and
seeing
they
naturally
want
this
wisedome
let
them
aske
it
of
God
,
that
it
may
as
Salomon
saith
,
make
their
faces
to
shine
euery
where
:
shewing
wisedome
as
well
as
zeale
in
reproofes
,
censures
,
in
speaking
of
euents
in
the
Church
,
and
Land
:
and
the
rather
,
seeing
euen
in
Gods
causes
,
we
may
not
be
too
forward
.
2.
People
must
also
commend
their
Ministers
to
the
Lords
direction
,
and
whosoeuer
stand
in
good
causes
,
that
the
Lord
who
is
rich
in
wisedome
,
would
giue
them
wisedome
in
all
things
.
Now
we
come
to
the
parts
of
the
verses
,
and
first
of
the
preface
vnto
the
testimonie
.
Wherein
1.
it
is
to
be
enquired
who
is
meant
,
by
this
Prophet
?
Ans.
By
common
consent
the
Apostle
meaneth
Epimenides
an
heathen
man
,
and
a
profane
Poet
,
who
i●
one
of
his
bookes
hath
this
hexameter
.
Quest.
But
why
doth
Paul
call
him
a
Prophet
?
Plato
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
apud
veteres
fuerunt
fanorum
antistites
&
interpretes
oraculorum
▪
teste
Festo
.
Cicero
.
What
kind
of
prophet
was
Epimenides
.
and
did
diuine
,
&
answer
of
euents
to
come
;
some
of
whose
answers
and
oracles
are
yet
extant
,
and
recorded
in
authors
:
besides
that
some
of
the
Heathen
confesse
,
that
he
was
the
cheefe
of
those
,
who
by
furie
prophecied
of
things
to
come
.
Quest.
But
what
kinde
of
Prophet
was
he
,
or
how
was
he
and
the
other
heathenish
prophets
distinguished
from
the
true
Prophets
of
God
?
Ans.
The
Prophets
of
God
were
of
two
sorts
.
First
,
such
as
were
more
properly
so
called
,
who
beeing
extraordinarily
raised
,
and
inspired
by
Gods
spirit
,
did
reueale
some
parts
of
the
will
of
God
,
which
he
intended
to
doe
in
,
and
for
his
Church
for
time
to
come
:
such
were
Isay
,
Ieremie
,
and
many
other
in
the
old
Testament
vntill
Christ
the
cheife
Prophet
and
accomplisher
of
all
prophecies
appeared
;
but
verie
few
after
.
The
second
sort
of
true
Prophets
were
such
as
onely
did
teach
,
and
interpret
the
holy
Scriptures
;
and
ordinarily
had
not
adioyned
the
foretelling
of
things
to
come
,
but
vpon
some
speciall
extraordinarie
occasion
:
and
of
these
were
many
both
in
the
old
and
new
Testament
.
In
the
old
,
As
for
the
other
,
such
as
were
the
oracles
of
the
Gentiles
,
whether
that
of
Apollo
at
Delphos
:
or
of
other
groaues
,
caues
,
dennes
▪
and
woods
very
frequent
amongst
them
;
2.
For
the
meanes
whereby
the
Lord
communicated
his
will
,
it
is
either
more
generall
,
or
more
speciall
:
the
former
was
either
vision
to
those
that
were
awake
;
or
dreame
to
them
asleepe
:
3.
Whereas
the
matter
of
the
former
are
the
great
things
of
God
,
and
of
them
the
maine
,
the
foretelling
of
Christ
the
Messias
and
Sauiour
of
the
world
:
the
latter
commonly
dealt
in
things
of
men
:
as
publike
or
priuate
euents
,
of
peace
,
and
warre
,
&c.
in
which
also
the
deuill
himselfe
could
but
gesse
:
but
as
for
God
and
Christ
,
he
shut
their
mouthes
,
vnwilling
that
Christ
should
euen
thus
be
heard
of
among
the
heathen
.
Or
if
(
as
may
be
obiected
of
the
Sibyls
)
some
of
them
did
vtter
some
things
concerning
Christ
,
which
Satan
had
snatched
and
stollen
from
the
writings
of
Moses
,
these
were
so
disguised
,
and
coloured
,
as
the
naturall
face
of
that
truth
could
neuer
be
beheld
;
nay
euen
themselues
vnderstood
not
the
things
they
vttered
;
and
therefore
could
not
vtter
them
with
purpose
,
thereby
to
make
Christ
knowne
to
the
world
,
and
much
lesse
to
establish
the
true
worship
of
God
in
Christ
,
as
the
true
Prophets
did
.
What
other
endes
the
deuill
had
in
it
,
it
were
too
long
here
to
enquire
.
4.
Whereas
the
former
receiued
their
reuelations
into
meeke
and
wise
hearts
,
beeing
gratious
,
and
prudent
,
and
not
madde
men
:
the
latter
neuer
powred
out
their
oracles
,
but
when
they
were
rapt
into
a
trance
or
madnes
;
and
knew
not
what
they
said
or
did
.
Whereby
it
appeareth
,
that
they
were
meere
instruments
and
organs
of
Satan
,
by
whose
tongues
he
spake
;
the
resemblance
whereof
may
be
seene
at
this
day
in
some
demoniakes
possessed
by
the
deuill
.
If
any
here
obiect
,
5.
Whereas
the
former
euer
serued
the
vse
of
the
Church
,
and
endeauoured
to
lead
men
to
God
,
furthering
them
in
faith
and
obedience
:
the
latter
onely
serued
the
vanitie
and
curiositie
of
men
:
and
although
they
could
not
well
lead
men
further
from
God
then
they
were
,
yet
they
the
more
detained
them
from
seeking
after
the
true
God
.
Thus
the
difference
plainly
appeareth
,
which
hath
giuen
good
light
to
the
vnderstanding
of
the
place
.
Quest.
But
whether
did
Epimenides
vtter
this
as
a
prophecie
?
Ans.
No
,
vnlesse
we
conceiue
him
as
a
Prophet
in
the
generall
acceptation
of
the
word
.
For
,
1.
the
deuill
is
not
willing
,
except
he
gaine
more
by
it
,
to
rebuke
sinne
,
of
which
himselfe
is
the
patron
.
2.
He
speaketh
not
of
a
thing
to
come
,
but
of
that
which
was
present
,
and
past
.
3.
He
was
not
ignorant
what
he
writ
here
,
but
by
the
light
of
nature
,
as
other
Poets
did
,
taxed
these
vices
which
he
had
obserued
very
enormious
.
And
hence
we
may
obserue
two
instructions
.
Doctr.
1.
The
Gentiles
had
their
Prophets
,
and
Poets
,
such
as
was
Epimenides
,
The
works
of
God
,
Rom.
1.20
.
Act.
14.17
.
Secondly
,
within
themselues
they
had
two
things
.
1.
Naturall
knowledge
:
For
Paul
in
Rom.
1.18
.
saith
of
the
Gentiles
,
that
they
detained
the
truth
of
God
in
vnrighteousnes
.
Where
by
the
truth
of
God
,
is
not
meant
euery
truth
in
generall
,
nor
yet
the
truth
of
his
written
word
:
but
that
light
which
remaineth
in
the
nature
of
man
after
the
fall
,
called
the
lawe
of
nature
,
and
the
lawe
of
nations
:
which
light
they
by
their
iniustice
,
impietie
,
profanenesse
,
and
superstition
did
seeke
to
oppresse
,
and
extinguish
,
and
so
detaine
as
a
captiue
in
the
darke
dungeon
of
their
hearts
.
And
v.
31.
he
affirmeth
of
them
,
that
they
knewe
the
law
of
God
by
nature
;
that
is
,
not
the
lawe
written
,
but
a
certaine
generall
and
obscure
knowledge
,
concerning
God
,
and
themselues
,
whereby
they
were
conuinced
of
those
generall
notions
;
that
there
is
one
God
;
that
this
one
God
is
to
be
worshipped
,
the
which
euen
idolatrie
it selfe
prooueth
;
that
this
worship
must
rather
be
in
spirit
then
bodily
;
that
they
might
not
doe
to
others
,
that
which
they
would
not
suffer
of
others
;
that
euerie
one
should
haue
his
owne
giuen
him
;
that
adulterie
and
vnchast
lusts
were
to
be
avoided
;
these
things
they
knewe
,
called
the
lawe
of
God
.
Quest.
But
doe
you
ascribe
the
knowledge
of
God
to
the
naturall
man
,
are
not
many
Scriptures
against
it
?
Ans.
Seeing
the
Scripture
attributeth
both
knowledge
and
ignorance
of
God
,
to
the
naturall
man
,
we
shall
vnderstand
both
the
better
by
distinguishing
the
knowledge
of
God
:
which
is
1.
either
naturall
and
generall
,
or
2.
supernaturall
and
reuealed
.
The
former
is
gotten
and
encreased
by
the
light
of
nature
,
and
things
created
:
the
latter
is
made
knowne
in
the
word
:
the
former
a
man
may
haue
,
and
yet
vanish
away
in
his
imaginations
,
and
be
no
better
then
a
flat
Atheist
,
without
God
in
the
world
:
the
latter
is
neither
idle
nor
vanishing
,
but
forceth
to
glorifie
God
as
God
,
by
louing
,
fearing
,
invocating
,
and
obeying
him
.
The
vse
of
the
former
is
onely
to
make
men
excuseles
in
their
iust
damnation
,
Rom.
1.20
.
of
the
latter
,
to
raise
vp
men
to
the
sight
and
fruition
of
their
saluation
:
both
mentioned
,
Gal.
4.8
,
9.
The
former
the
Scripture
scarse
vouchsafeth
the
name
of
knowledge
:
and
so
denying
knowledge
to
the
naturall
man
,
it
speaketh
of
that
supernaturall
knowledge
,
which
Salomon
saith
is
too
high
for
a
foole
;
which
onely
deserueth
the
name
of
knowledge
:
1.
Cor.
2.17
.
The
naturall
man
knoweth
not
the
things
of
God
,
nor
can
knowe
them
because
they
are
spiritually
discerned
.
The
second
thing
which
inwardly
witnesseth
against
the
naturall
man
is
his
naturall
conscience
,
whereby
euen
the
heathen
not
onely
knew
,
but
did
the
things
of
the
law
;
Vse
.
●
.
Hath
the
Lord
so
many
witnesses
against
the
heathen
▪
who
neuer
heard
of
Christ
,
nay
,
nor
had
the
law
written
:
what
a
number
of
euidences
(
besides
all
the
light
of
nature
,
escape
the
iudgement
of
God
,
that
despise
the
riches
of
his
bountifulnes
,
and
patience
,
and
long
suffering
,
not
knowing
that
the
bountifulnes
of
God
should
lead
them
to
repentance
?
is
not
this
to
heape
coales
on
their
owne
heads
,
which
will
burne
to
the
bottome
of
hell
?
yea
and
to
treasure
vp
wrath
against
the
day
of
wrath
?
vnto
which
we
may
adde
the
workes
of
his
iustice
,
disburdening
his
iust
displeasure
against
the
vnrighteousnes
of
men
;
reuealed
both
in
the
Scriptures
and
in
other
histories
,
yea
and
daily
running
into
the
eies
of
such
,
as
prouoke
their
diligence
to
obserue
the
same
.
3.
We
haue
the
light
of
blessed
example
,
both
of
the
Prophets
,
Apostles
,
Patriarke
,
and
aboue
all
,
of
the
blessed
Sonne
of
God
,
and
other
holy
seruants
of
God
in
the
Scripture
:
and
in
our
owne
age
many
iust
Lots
,
who
will
be
as
a
cloud
of
witnesses
to
condemne
our
wayes
,
and
works
of
darkenesse
.
For
thus
the
Lord
prouideth
himselfe
of
witnesses
,
euen
in
all
ages
and
peoples
,
among
themselues
.
Some
Christians
he
will
haue
dispersed
among
the
persecutors
,
some
Saints
in
Neroes
house
,
some
Protestants
among
the
Papists
;
4.
We
haue
euen
gracelesse
men
taxing
our
wickednesse
as
here
the
Cretians
had
,
that
as
Corazin
by
Sodome
,
and
the
Iewes
by
the
nations
;
so
Christians
by
Turkes
,
and
Protestants
in
many
things
should
be
condemned
by
the
Papists
themselues
:
the
former
beeing
so
superstitiously
reuerent
at
the
name
and
mention
of
God
;
the
other
so
painefull
and
industrious
as
Baals
preists
lancing
themselues
for
their
idolatries
.
5.
The
Lord
need
not
send
so
farre
a●
Cittim
and
Kedar
to
condemne
vs
,
but
(
as
here
)
by
our
owne
prouerbs
as
by
our
owne
mouthes
might
be
iudge
vs
:
what
a
number
of
deuillish
prouerbs
amongst
vs
bewray
the
vngodlinesse
of
mens
hearts
:
as
,
euery
man
for
himselfe
,
and
God
for
vs
all
:
and
young
Saints
old
Deuils
,
and
which
is
the
worst
and
most
generall
,
godlines
is
made
but
a
by-word
,
and
a
note
of
reproach
euery
where
vnder
the
title
of
puritie
and
precisenesse
.
6.
And
yet
if
men
were
so
wilfull
as
to
be
blinde
at
all
these
,
yet
can
they
not
(
as
many
striue
to
doe
)
put
out
all
naturall
principles
;
but
euen
the
light
of
naturall
knowledge
and
conscience
will
wrap
them
vnder
condemnation
;
and
they
shall
not
be
able
at
the
barre
of
Gods
righteous
iudgement
to
plead
not
guiltie
,
for
euen
their
owne
thoughts
shall
accuse
them
.
7.
But
the
greatest
condemnation
of
all
is
,
that
the
light
of
grace
is
come
,
and
yet
men
loue
darknes
more
then
the
light
;
In
which
regard
it
shall
be
easier
for
Sodome
then
many
peoples
and
townes
professing
the
Gospel
;
nay
Publicans
,
and
harlots
shall
enter
before
many
Christians
;
yea
the
Heathen
that
neuer
heard
of
Christ
,
as
soone
as
thousands
baptized
into
the
name
of
Christ
:
because
they
knew
and
did
many
things
of
the
law
,
and
not
knowing
the
law
,
were
a
law
to
themselues
;
but
numbers
are
sonnes
of
Belial
,
lawlesse
persons
that
scorne
both
Law
and
Gospel
;
whom
the
Lord
will
prouoke
and
iudge
by
such
a
foolish
people
as
the
Heathen
were
.
Pitifull
is
it
to
see
the
disorders
of
Christians
,
which
would
haue
made
the
Heathens
to
haue
blushed
:
if
a
man
will
not
now
sweare
no
small
oathes
,
drinke
his
sences
away
,
spend
out
his
daies
in
idlenesse
,
and
iollitie
,
in
pride
and
riot
,
companie
and
gaming
,
such
a
one
is
cassiered
out
of
all
companie
,
he
is
a
man
fitter
for
a
cloister
then
the
common
Christians
of
our
age
:
the
Heathens
did
not
thus
.
Theirs
were
workes
of
darknes
indeed
,
but
both
in
themselues
,
and
the
doers
;
but
now
they
are
become
actions
of
the
nooneday
,
which
the
Heathen
would
haue
bin
ashamed
of
at
midnight
.
Which
plainely
prooueth
that
the
light
was
giuen
and
is
,
that
many
might
become
more
blind
,
more
obstinate
,
more
hard
hearted
and
impenitent
against
that
great
day
of
iudgement
.
Many
will
plead
at
that
day
,
that
they
came
to
Church
,
heare
the
word
as
others
did
,
and
liued
after
it
so
neare
as
God
would
giue
them
grace
.
But
answer
will
be
made
them
,
that
though
hereby
they
came
to
a
further
knowledge
of
God
;
yet
God
neuer
came
to
take
knowledge
of
them
:
for
they
desired
not
to
know
the
waies
of
God
but
slipt
in
,
or
were
by
law
,
or
for
forme
and
fashion
forced
to
Church
;
and
then
all
their
hearing
brought
them
such
knowledge
as
not
only
made
them
more
excuseles
,
but
liable
to
more
stripes
;
but
not
to
such
as
was
effectuall
to
preuaile
against
their
lusts
,
for
they
stil
detained
the
truth
in
vnrighteosnes
;
that
is
,
resisted
the
word
they
heard
,
by
lewd
and
gracelesse
liues
and
behauiours
.
2.
Let
no
man
say
,
my
sinne
shall
lie
hid
,
and
it
is
in
secret
,
or
twilight
:
no
,
no
,
there
is
witnesse
inough
to
conuince
thee
of
the
most
secret
of
them
all
,
the
eies
of
God
,
the
voice
of
thy
owne
conscience
,
which
will
be
as
a
thousand
witnesses
;
yea
the
Lord
(
who
hath
moe
waies
to
the
wood
then
one
)
hath
giuen
to
all
creatures
tongues
,
eares
,
eyes
,
and
hands
against
sinners
.
The
shed
blood
of
thy
brother
shall
call
for
vengeance
,
the
timber
and
stone
in
the
wall
cryeth
out
of
oppression
and
crueltie
;
the
rust
of
the
gold
and
siluer
against
the
wretched
couetousnes
of
miserable
men
,
and
so
in
the
rest
.
In
doctrine
,
when
any
controuersall
point
is
handled
,
well
may
we
free
the
truth
of
noueltie
,
by
shewing
the
consent
of
it
with
the
ancient
Church
:
for
hereby
,
1.
the
weake
and
new
conuerts
are
more
confirmed
:
2.
the
calumnies
of
the
aduersaries
are
cut
off
,
who
commonly
boast
that
all
antiquitie
standeth
for
and
with
them
.
In
manners
,
the
conuiction
is
of
1.
Christians
:
or
,
2.
Heathens
.
If
of
Christians
,
then
such
allegations
may
be
vsed
by
way
of
exprobration
,
or
sharpe
reproofe
;
Menander
,
Aratas
,
Epimenides
,
conuinced
their
wickednesse
.
Thus
for
the
clearing
of
Gods
glorie
,
and
his
truth
,
as
Paul
saith
,
all
things
are
ours
:
Scripture
,
art
,
nature
,
&c.
Now
because
there
accreweth
a
great
hurt
to
the
Church
by
the
abuse
of
this
example
,
1.
Whereas
the
former
cases
are
not
frequent
,
such
allegations
must
be
rare
and
sparing
:
As
Paul
in
all
his
bookes
,
adding
vnto
his
14.
Epistles
(
if
that
of
the
Hebrewes
be
his
)
his
sermons
and
defences
in
the
Acts
of
the
Apostles
,
vsed
only
three
short
Aphorismes
;
neither
out
of
the
iust
causes
prealleadged
.
Neither
did
euer
Moses
,
though
learned
in
all
the
learning
of
the
Egyptians
,
vse
any
;
nor
Abraham
,
nor
Iob
:
nor
Daniel
mixed
any
of
their
Chaldean
knowledge
,
nor
any
of
the
Prophets
.
Nor
Christ
,
nor
any
other
of
the
Apostles
,
but
onely
Paul
the
doctor
of
the
Gentiles
,
who
were
better
acquainted
with
Heathen
writers
,
then
the
Scriptures
,
before
whom
alone
he
vsed
them
,
wounding
them
with
their
owne
weapons
.
2.
These
allegations
must
be
vsed
soberly
,
without
affectation
.
Paul
himselfe
teaching
vs
,
that
the
right
manner
of
preaching
,
3.
They
may
not
be
vsed
to
prooue
points
of
Doctrine
,
or
manners
:
for
the
word
is
a
sufficient
,
and
sure
ground
for
proofe
of
all
such
points
;
but
rather
illustrate
,
and
giue
a
more
euident
declaration
of
the
truth
,
and
more
clearely
to
reprooue
,
and
conuince
falsehood
,
and
error
.
For
to
vse
mens
authoritie
to
prooue
Gods
truth
,
were
to
set
vp
a
candle
against
the
sunne
:
or
as
if
a
cryer
of
a
proclamation
signed
by
the
Kings
hand
and
seale
,
should
say
thus
will
the
King
haue
it
,
and
such
and
such
of
his
guarde
.
These
cautions
quite
ouerthrowe
the
common
vse
of
such
allegations
at
this
day
,
wherein
men
are
immoderate
,
yea
infinite
in
euery
sermon
,
vpon
all
occasions
,
and
to
euery
purpose
,
and
people
.
Hence
it
is
that
Arbanah
,
and
Ph●rphar
riuers
of
Damascus
,
are
more
frequented
then
all
the
waters
of
Israel
:
Fathers
,
Philosophers
,
and
Poets
,
are
lowde
in
many
sermons
,
when
the
Prophets
,
Apostles
,
and
the
Sonne
of
God
himselfe
is
silent
.
And
all
this
is
laid
vpon
this
one
practise
of
the
Apostle
,
and
no
other
commandement
or
practise
can
be
alleadged
in
all
the
Scripture
but
his
.
And
therefore
we
will
looke
a
little
nearer
vnto
it
,
and
search
how
farre
the
Apostle
hath
propounded
himselfe
a
patterne
for
our
imitation
.
And
to
omit
that
scruple
,
whether
we
may
lawfully
imitate
him
,
except
we
had
such
extraordinarie
gifts
as
he
had
,
and
such
inspiration
,
as
whereby
he
was
able
to
make
profane
sentences
holy
,
wheras
we
finding
a
profane
sentence
cannot
but
leaue
it
so
.
If
we
shall
take
libertie
to
vse
them
,
as
the
Apostle
did
,
I
take
it
,
no
man
can
from
thence
directly
conclude
the
lawfulnesse
of
that
manner
of
preaching
,
which
is
taken
vp
by
verie
many
.
For
,
1.
If
we
vse
them
,
as
the
Apostle
did
,
they
should
neuer
come
in
sermons
in
our
Church-congregations
,
The
allegations
of
men
for
their
practise
are
either
weak
,
or
impertinent
.
As
1.
their
large
discourses
in
praise
of
humane
learning
,
wherin
they
fight
with
their
owne
shadowes
,
for
want
of
other
aduersaries
.
For
who
discommendeth
it
?
doth
he
that
praiseth
gold
,
dispraise
siluer
?
or
doe
not
we
acknowledge
it
a
necessarie
handmaid
vnto
diuinitie
,
but
an
Agar
still
,
who
if
she
presume
to
step
into
Sarahs
place
,
must
be
cast
out
of
doores
.
Obiect
.
None
speake
against
them
,
but
such
as
are
ignorant
,
and
not
able
.
Answ.
Not
to
speake
of
the
loudest
sound
of
emptiest
vessels
,
they
are
not
in
themselues
spoken
against
;
but
seeing
there
may
be
no
composition
in
the
holy
oyle
;
neither
may
the
Lords
feild
be
plowed
with
an
oxe
and
an
asse
,
nor
sowne
with
diuerse
seeds
,
we
desire
moderation
,
and
restraint
to
the
former
rules
,
that
the
voice
of
God
may
sound
in
the
Church
,
and
not
the
voices
of
men
.
Obiect
.
But
it
is
lawfull
for
the
Israelites
to
rob
the
Egyptians
.
Ans.
But
it
is
not
lawfull
to
make
a
calfe
of
those
earings
,
and
set
it
vp
for
a
God
.
Obiect
.
But
these
adorne
a
Sermon
.
Answ.
Oh
that
our
eyes
were
so
spirituall
,
Now
we
come
to
the
Testimonie
it selfe
.
Wherein
the
Poet
chargeth
his
countrimen
with
three
maine
vices
.
1.
That
they
were
giuen
to
lyes
,
and
falsehood
,
The
Cretians
are
alwaies
lyars
.
2.
That
they
were
of
brutish
and
belluine
condition
,
voide
of
the
guidance
of
reason
,
euill
beasts
.
3.
That
they
were
giuen
to
idlenes
,
and
intemperance
,
slow
bellies
.
For
the
first
of
these
.
Why
he
charged
them
of
lying
,
although
we
need
not
enquire
the
occasion
,
that
the
truth
of
his
testimonie
(
besides
the
Apostles
subscription
)
may
appeare
in
history
:
which
recordeth
that
the
bodie
of
this
people
was
giuen
ouer
to
inuent
,
beleeue
,
and
receiue
any
fable
or
lie
neuer
so
monstrous
;
and
among
other
,
one
especially
made
them
noted
and
hated
of
all
the
world
,
namely
,
that
Iupiter
the
cheife
of
the
gods
was
dead
,
and
that
his
graue
was
with
them
;
the
which
with
other
fables
,
made
them
so
ridiculous
,
as
that
they
became
a
proverb
among
the
nations
:
insomuch
as
to
lie
,
was
to
play
the
Cretian
.
Doct.
Falsehood
and
deceit
in
word
and
deede
is
condemned
,
not
only
by
the
light
of
the
Scriptures
,
but
by
the
light
of
nature
it selfe
.
euery
man
to
speak
truth
to
his
neighbour
,
yet
shame
they
not
to
defend
that
they
may
lie
,
and
forsweare
too
for
the
advantage
of
themselues
and
others
:
and
therefore
they
say
,
that
though
they
dislike
hurtfull
lies
,
yet
see
they
not
but
they
may
(
as
they
do
)
lie
in
iest
,
or
for
the
good
of
their
neighbour
,
especially
to
saue
his
life
;
For
this
,
say
they
,
hurteth
none
,
nor
is
against
the
law
of
charitie
;
and
they
find
it
commended
to
them
in
the
practise
of
the
Midwiues
,
to
saue
the
male
infants
of
the
Hebrewes
;
of
Rahab
to
saue
the
Spies
;
and
Michol
,
and
Ionathan
to
saue
Dauid
from
Sauls
furie
;
and
in
the
doctrine
and
writings
of
some
of
the
Fathers
,
as
Origen
,
Ierome
,
who
in
regard
of
the
profitable
ends
,
held
these
no
sinnes
.
To
all
which
in
few
words
I
answer
,
1.
That
euery
lie
is
hurtfull
whether
in
iest
,
or
earnest
,
for
euill
or
for
good
;
because
it
is
an
enemie
to
truth
,
and
against
the
ninth
commandement
.
2.
For
iesting
or
sporting
lyes
,
the
threatning
is
generall
,
Psal.
5.6
.
thou
shalt
destroie
them
that
speake
lyes
:
vntruthes
may
not
be
spoken
,
although
they
be
not
thought
:
and
,
Prov.
6.
Thou
shalt
destroie
the
lying
tongue
:
he
excepteth
not
,
if
it
be
not
in
sport
,
or
for
a
good
ende
.
And
many
of
the
Heathen
themselues
saw
the
sillines
and
follie
of
this
shift
:
we
reade
of
the
Lacedemonians
that
they
would
not
suffer
their
lawes
to
be
gainsaid
in
iest
;
and
yet
the
law
of
the
Lord
may
be
controlled
,
and
gainsaied
in
iest
of
Christians
.
When
Thespis
the
first
stageplayer
was
asked
,
if
he
were
not
ashamed
to
vtter
so
many
lyes
in
such
a
worthy
audience
,
he
answered
,
he
did
it
in
sport
.
But
wise
Solon
replied
,
If
we
approoue
and
commend
this
sport
,
wee
shall
finde
it
in
earnest
in
our
contracts
and
affaires
:
and
euen
so
by
Gods
iust
iudgement
it
befalls
Christians
,
who
vsing
to
lie
in
sport
,
get
an
habit
of
lying
in
earnest
:
and
by
his
iesting
lyes
,
raiseth
a
suspition
of
his
words
,
that
he
cannot
be
beleeued
,
be
he
neuer
in
such
earnest
.
3.
For
officious
lies
,
so
called
,
there
can
be
no
such
,
Will
you
make
a
lie
for
him
,
as
one
lyeth
for
a
man
;
surely
he
will
reprooue
you
.
And
if
a
lie
would
make
to
Gods
glorie
,
yet
he
is
not
vnrighteous
to
leaue
it
vnpunished
.
Rom.
3.7
.
But
they
be
not
against
charitie
.
Yes
,
for
charitie
reioyceth
in
truth
:
and
if
they
were
not
,
The
Persian
law
for
the
third
lie
enioyned
a
man
perpetuall
silence
.
Zeph.
3.13
.
Reasons
to
vrge
truth
of
speach
.
Let
vs
therefore
who
professe
the
loue
and
feare
of
the
Lord
,
shew
our selues
to
be
of
the
remnant
of
Israel
,
by
this
,
in
that
we
neither
doe
iniquitie
,
nor
speake
lyes
,
nor
haue
a
deceitfull
tongue
found
in
our
mouths
.
And
to
helpe
our selues
in
this
dutie
,
meditate
on
these
reasons
.
1.
All
falshood
and
lyes
are
directly
against
God
himselfe
,
who
is
truth
it selfe
:
so
as
by
them
a
man
becommeth
most
vnlike
vnto
God
,
and
most
like
to
the
deuill
,
who
is
the
father
and
first
founder
of
them
.
2.
That
therefore
the
lyer
casteth
himselfe
into
the
gulfe
of
Gods
displeasure
,
seeing
as
he
hateth
all
the
workes
of
the
deuill
,
so
hath
he
testified
speciall
hatred
against
this
.
A
lying
tongue
is
one
of
the
sixe
things
which
the
Lord
hateth
,
and
is
abhomination
vnto
him
,
Prou.
12.22
.
and
therefore
doth
with
them
as
we
do
with
the
things
we
abhorre
;
either
remooueth
them
out
of
sight
,
by
barring
them
out
of
heauen
:
or
destroyeth
them
,
Psal.
5.6
.
3.
That
although
that
be
the
greatest
plague
to
haue
the
face
of
God
set
against
them
here
,
and
to
be
cast
from
out
of
his
face
and
blessed
presence
of
ioy
hereafter
,
yet
there
are
other
inferiour
euills
not
to
be
contemned
,
which
wait
at
the
heeles
of
this
sinne
.
As
,
1.
that
it
maketh
the
sinners
of
this
suite
iustly
hatefull
euen
vnto
men
,
as
those
who
are
the
maine
enemies
vnto
humane
societie
,
which
is
vpheld
by
truth
,
and
faithfulnes
.
2.
Such
deceitfull
and
fraudulent
persons
are
occasions
of
the
multiplication
of
oathes
,
and
periuries
among
men
,
for
which
the
land
mourneth
.
3.
In
themselues
it
argueth
,
the
want
of
Gods
spirit
in
their
hearts
,
who
beeing
the
spirit
of
truth
and
light
,
cannot
abide
to
dwell
in
a
heart
that
is
pleased
,
and
delighted
with
nothing
more
then
darkenes
and
falshood
.
4.
They
loose
iustly
their
owne
voice
and
credit
,
and
are
worthie
not
to
beleeued
when
they
speake
truth
;
and
men
must
deale
with
them
as
with
their
father
the
deuill
,
whose
workes
they
accustome
themselues
vnto
,
suspect
euen
the
truth
from
them
,
and
not
receiue
any
as
from
them
.
Now
if
any
receiue
not
this
doctrine
he
is
farre
behind
the
heathen
,
who
shall
rise
in
iudgement
to
condemne
him
:
if
any
acknowledge
it
as
true
,
and
yet
make
no
bones
of
this
odious
sinne
,
besids
that
he
is
condemned
of
himselfe
,
let
him
knowe
,
that
he
shall
not
escape
the
sentence
of
him
who
will
take
account
of
euerie
idle
,
much
more
of
euerie
lying
and
deceitfull
word
.
Euill
beasts
,
]
This
is
the
second
imputation
in
this
testimonie
.
Epimenides
calleth
the
Cretians
beasts
;
because
of
their
bruitish
conditions
,
and
beastly
practises
:
and
euill
beasts
,
because
they
are
not
like
the
creatures
,
who
by
their
creation
were
ordained
,
and
serued
for
the
commodious
,
and
comfortable
vse
of
man
:
but
such
as
since
the
fall
rebelliously
refuse
the
Lordship
of
man
,
and
will
not
be
brought
vnto
tamenes
and
seruice
:
nay
,
rather
are
either
fierce
and
cruell
against
man
,
as
Lyons
,
wolues
,
&c.
or
els
poisonfull
,
direfull
,
and
venemous
,
as
the
serpent
,
crocodile
,
with
such
venemous
beasts
:
both
which
sortes
are
truely
called
euill
beasts
,
not
that
they
are
not
good
in
their
substance
,
or
not
verie
good
in
their
creation
:
but
because
they
carrie
on
them
,
the
cursed
markes
of
mans
rebellion
against
God
,
beeing
thereby
subiected
vnto
vanitie
so
farre
,
as
in
stead
of
that
primarie
vse
and
comfort
from
them
,
man
hath
iust
cause
incessantly
to
feare
,
and
often
receiueth
much
euill
by
meanes
of
them
.
And
what
doth
the
Poet
herein
other
,
then
that
which
the
Scriptures
are
very
frequent
in
?
for
when
men
degenerate
,
and
by
sinne
put
off
the
nature
of
man
,
both
God
and
nature
strippe
them
of
the
name
of
men
,
as
vnworthie
of
it
,
because
they
rather
resemble
the
bruit
beasts
shrowding
many
brutish
qualities
vnder
the
shape
of
men
.
man
beeing
in
honour
,
became
like
the
bruit
beasts
which
perish
.
But
wherein
standeth
this
resemblance
?
Ans.
By
looking
into
the
word
of
God
we
shall
finde
it
to
stand
especially
in
three
things
.
1.
In
becomming
without
vnderstanding
,
and
in
all
the
things
of
God
,
by
nature
(
which
holy
Dauid
in
one
case
confessed
)
as
ignorant
as
the
verie
bruit
beast
:
so
Ierimie
,
is
a
beast
in
his
owne
knowledge
:
and
Prou.
20.24
.
How
can
a
man
vnderstand
his
owne
way
?
2.
By
giuing
vp
themselues
to
be
ledde
with
sensualitie
as
the
bruit
beasts
:
like
fedde
horses
euerie
of
them
neighed
after
his
neighbours
wife
.
3.
By
the
practise
of
many
beastly
and
bruitish
properties
.
For
what
properties
haue
vnregenerate
men
,
which
are
not
more
beseeming
euill
and
hurtfull
beasts
then
men
?
1.
If
we
consider
the
respect
betweene
God
and
●im
,
his
heart
knoweth
no
subiection
:
but
as
was
said
once
of
Israel
,
he
is
as
an
vnrulie
beiffer
,
he
knoweth
no
yoke
,
acknowledgeth
no
Master
,
lifteth
vp
his
heele
against
his
feeder
,
swinish
men
,
wallowing
in
the
dirt
and
mire
of
sinnefull
pleasures
,
and
reuolting
from
euerie
good
way
as
dogges
to
their
vomits
:
for
so
the
Apostle
tearmed
such
Iewes
as
revolted
from
Christianitie
to
circumcision
;
Beware
of
dogges
.
3.
Consider
them
in
respect
of
their
neighbour
,
no
euill
beast
is
so
cruell
and
venemous
as
they
:
in
regard
of
the
former
the
Scriptures
ascribe
the
propertie
of
the
deuill
himselfe
vnto
them
,
calling
them
ramping
and
roaring
lyons
:
such
as
Dauid
and
Christ
himselfe
had
to
doe
withall
,
Psal.
22.13
.
such
a
one
was
Nero
whom
Paul
had
to
doe
withall
:
2.
Tim.
4.17
.
God
deliuered
me
out
of
the
mouth
of
the
Lyon
.
And
for
their
savagenes
and
greedines
they
are
called
dogges
and
wolues
,
Zeph.
3.3
.
Her
Princes
are
as
roaring
lyons
,
and
her
iudges
as
wolues
in
the
euening
which
leaue
not
the
bones
till
the
morrowe
.
And
for
subtiltie
and
craft
to
hurt
,
they
are
termed
foxes
,
Luk.
13.32
.
tell
Herod
that
foxe
.
In
regard
of
the
latter
,
namely
their
poison
and
venome
,
Christ
calleth
them
serpents
,
and
generations
of
vipers
,
their
tongues
are
like
stings
,
sharpened
against
good
men
,
and
the
poison
of
adders
,
and
aspes
is
vnder
their
lippes
,
Psal.
140.3
.
hence
doth
the
Lord
threaten
most
cruell
and
ineuitable
enemies
vnder
such
speeches
,
as
Ier.
8.17
.
I
will
send
serpents
and
cockatrices
among
you
,
which
shall
not
be
charmed
,
but
they
shall
sting
you
.
Whereby
he
would
describe
and
signifie
the
implacable
and
virulent
malice
and
rage
of
the
Chaldeans
.
Now
man
beeing
aboue
all
other
borne
a
sociable
creature
,
and
to
liue
in
societie
with
God
and
men
in
the
familie
,
Church
,
and
common-wealth
,
hath
by
his
hostilitie
against
God
,
and
enmitie
against
man
,
after
a
sort
put
off
the
nature
of
man
,
and
by
such
degenerating
,
of
good
right
hath
lost
euen
the
name
of
man
also
.
Doctr.
Whence
we
learne
,
that
such
as
are
not
ledde
by
reason
renewed
,
he
driuen
from
men
,
ate
grasse
,
as
the
beasts
did
,
till
his
vnderstanding
(
he
saith
not
his
shape
)
was
restored
him
.
Hence
haue
some
other
of
the
heathens
lighted
a
candle
at
noone
day
,
and
runne
into
markets
,
and
throngs
of
men
to
seeke
a
man
:
as
though
it
were
a
rare
thing
euen
in
a
number
of
men
,
to
finde
one
deseruing
the
name
of
a
man
:
whereby
doubtlesse
the
Lord
would
cast
the
dongue
of
the
Gentiles
in
their
owne
faces
,
and
that
by
themselues
,
as
here
he
did
by
Epimenides
.
Vse
.
Seeing
the
light
of
nature
and
grace
conspire
in
the
illustrating
of
this
truth
,
we
must
be
more
readie
to
embrace
it
,
and
make
our
best
vse
of
it
,
as
the
truth
not
of
a
vaine
man
,
but
of
the
true
God
.
Who
among
vs
would
not
be
mooued
,
and
disdaine
to
be
called
by
any
man
a
beast
,
an
asse
,
an
owle
,
a
dog
,
&c.
and
yet
haue
we
occasioned
the
Lord
thus
to
repute
and
account
of
vs
,
and
are
not
mooued
:
for
how
few
of
vs
can
shew
our selues
men
?
what
a
number
of
men
and
Christians
in
profession
,
hearing
the
word
,
and
receiuing
the
Sacraments
,
are
as
the
horse
and
mule
without
vnderstanding
?
that
is
,
not
onely
ignorant
,
but
incorrigible
persons
,
neither
spurre
nor
bridle
auaileth
them
to
amendement
.
Such
as
the
Prophet
complaineth
of
,
whom
when
the
Lord
had
sundrie
waies
called
them
to
amendement
,
he
hearkened
and
heard
,
but
no
man
said
,
what
haue
I
done
?
euerie
one
turned
to
the
race
as
the
horse
to
the
battell
:
yea
as
horses
that
haue
cast
their
rider
,
men
kicke
and
spurne
against
the
Lord
,
and
his
gratious
admonitions
,
as
Pharaoh
,
who
is
the
Lord
?
and
other
whilest
the
Lords
sharpe
bit
is
in
their
mouthes
,
they
bite
it
in
with
much
discontentment
,
but
as
vnruly
afterward
as
euer
before
.
How
many
deafe
adders
are
euerie
where
,
which
refuse
to
heare
the
voice
of
the
charmer
?
some
saying
in
their
hearts
,
some
with
their
mouthes
,
as
the
hardened
Iewes
to
Ieremie
,
The
word
of
the
Lord
in
thy
mouth
we
will
not
heare
.
What
a
number
of
swine
are
abroad
,
rooting
vp
,
and
treading
vnder
feete
holy
things
,
contemning
the
word
,
Sacraments
,
ministerie
,
discipline
;
wallowing
in
their
filthie
lusts
of
vncleannes
,
drunkennes
,
fornication
,
pride
,
riot
,
earthlines
,
euerie
one
according
to
his
owne
appetite
?
and
not
a
fewe
hypocrites
,
who
not
sincerely
vndertaking
the
profession
of
the
truth
,
returne
to
their
owne
wont
,
as
a
swine
after
washing
to
the
wallowing
.
What
a
number
of
dogges
without
conscience
,
and
shame
commit
all
manner
of
filthinesse
,
euen
in
the
day
light
;
and
yet
incessantly
barking
and
bawling
with
Shemei
,
against
good
men
,
and
good
things
?
let
a
man
be
a
stranger
to
them
and
their
courses
,
let
him
be
neuer
so
honest
a
man
,
the
dogge
hath
sufficient
cause
not
to
spare
him
:
and
let
any
thing
neuer
so
good
be
propounded
or
do●
,
if
not
so
generally
receiued
or
vnusuall
,
there
is
no
stilling
of
the
dogges
against
it
.
Who
can
tell
the
number
of
cruell
and
vnmercifull
lyons
?
greedie
gripes
?
couetous
cormorants
,
woluish
extortioners
,
subtile
oppressors
,
who
as
foxes
,
liue
by
crafty
conveiances
,
and
whatsoeuer
other
noysome
beast
and
vncleane
that
liueth
by
the
pray
?
to
which
adde
those
serpentine
whisperers
,
tale-bearers
,
busie-bodies
,
the
vermine
and
venome
of
societies
,
against
whome
no
caution
can
be
sufficient
;
the
number
of
all
which
kinds
of
cattell
so
amounteth
,
as
that
the
world
at
a
blush
may
seeme
rather
to
be
made
for
beasts
then
men
.
Now
if
we
would
avoide
this
sharpe
censure
which
our
nature
so
abhorreth
,
let
vs
iudge
our selues
in
the
premises
,
and
finde
out
that
bruitish
behauiour
in
our selues
,
whereby
we
haue
forfeited
euen
the
names
of
men
;
for
to
this
purpose
are
we
so
sharply
delt
withall
in
the
Scriptures
that
we
should
be
brought
to
be
ashamed
and
blush
at
our
behauiours
.
We
haue
a
common
saying
when
we
see
our selues
ouerseene
,
or
ouertaken
in
any
temporall
and
outward
thing
;
Oh
what
a
beast
was
I
?
but
wel
were
it
if
we
would
seriously
thus
accuse
our selues
when
we
haue
failed
in
our
godly
course
;
&
to
say
,
Oh
what
a
beast
was
I
to
leaue
the
direction
of
the
word
,
and
suffer
my selfe
to
be
led
by
my
appetite
,
or
by
the
lust
of
my
heart
,
or
the
sight
of
mine
eies
to
this
or
that
sinne
?
alas
that
I
to
to
whome
God
hath
giuen
reason
,
iudgement
,
election
,
deliberation
,
yea
his
word
and
spirit
,
should
liue
all
this
while
as
one
destitute
of
all
these
.
I
vnderstand
not
what
the
good
and
acceptable
will
of
God
is
,
but
am
yet
like
the
horse
and
mule
without
vnderstanding
:
I
haue
stopped
my
eares
at
the
word
like
the
deafe
adder
,
and
haue
refused
the
things
of
my
peace
:
I
haue
barked
against
God
and
godlinesse
:
I
haue
wallowed
in
my
vncleanenes
like
a
swine
in
his
owne
filth
:
I
haue
beene
vnmercifull
,
and
cruell
,
as
any
lyon
or
wolfe
:
I
haue
spared
no
pray
,
and
as
subtile
as
any
foxe
to
deceiue
my
brethen
:
I
haue
spit
out
my
venome
both
to
the
face
,
and
behinde
the
backes
of
my
neighbours
,
and
especially
against
the
houshold
of
faith
,
the
professors
of
religion
;
Oh
what
a
beast
was
I
in
all
this
?
But
now
seeing
my
vnderstanding
is
restored
vnto
me
againe
,
I
will
neuer
hereafter
carrie
my selfe
but
like
a
man
,
not
making
my
lusts
,
my
lawe
any
longer
,
but
reason
shall
be
my
guide
;
nay
,
nor
that
onely
,
but
like
a
Christian
man
,
I
will
by
Gods
grace
suffer
my self
to
be
guided
hence
forth
by
renewed
reason
,
yea
,
by
the
word
and
spirit
of
God
.
If
I
must
needes
in
any
thing
resemble
the
beasts
,
it
shall
be
the
oxe
and
asse
in
knowing
my
Lord
and
Master
:
the
storke
and
crane
and
swallowe
in
acknowledging
the
seasonable
time
of
my
repentance
,
the
serpent
in
Christian
wisedome
,
the
lambe
and
doue
in
Christian
meekenes
and
innocencie
:
and
thus
resembling
them
,
I
neither
shall
be
nor
accounted
a
beast
,
nor
yet
be
condemned
by
any
of
them
.
But
if
any
loth
to
leaue
his
brutish
properties
will
be
a
beast
still
and
followe
his
l●st
,
it
is
fit
hee
should
see
the
ende
of
his
way
in
one
of
his
predecessors
,
Prou.
7.22
.
He
goeth
on
as
an
oxe
to
the
slaughter
.
Many
such
thinke
and
pretend
they
goe
to
heauen
:
but
deceiue
not
thy selfe
,
no
vncleane
thing
entreth
within
the
gates
of
that
holy
citie
:
thou
shalt
stand
with
thy
fellowes
without
,
Reu.
22.15
.
Without
shall
be
dogges
,
and
enchanters
,
and
whoremongers
,
and
murtherers
,
and
idolaters
,
or
whosoeuer
loueth
or
maketh
lies
:
and
one
day
shall
by
experience
teach
thee
,
Slowe
bellies
.
]
In
these
words
this
people
of
Creta
are
by
their
Poet
accused
of
habituall
idlenes
,
and
intemperance
:
who
howsoeuer
to
the
duties
either
of
the
first
or
second
table
,
they
were
as
heauie
,
and
slow
as
any
snaile
;
yet
in
the
feeding
of
themselues
,
and
following
Epicurus
his
trade
so
diligent
,
and
instant
they
were
,
as
euery
man
seemed
rather
to
be
a
bellie
then
a
man
:
Doct.
A
life
led
in
idlenes
,
and
delicacie
is
condemned
both
by
the
light
of
nature
and
of
the
Scriptures
.
but
must
abide
in
that
vocation
whereto
he
was
called
.
And
euen
in
paradise
seeing
the
Lord
instituted
no
more
Saboaths
then
one
in
seauen
daies
,
what
would
he
else
declare
then
that
innocent
Adam
was
no
lesse
bound
,
then
now
we
are
to
employ
the
most
part
of
the
weeke
about
the
things
of
his
calling
,
still
in
the
midst
of
them
remembring
to
shew
forth
the
loue
of
his
creator
,
and
the
religious
keeping
of
a
good
conscience
?
3.
And
how
much
more
now
since
the
fall
may
we
thinke
is
man
borne
to
trauell
as
the
smoke
to
flie
vpward
?
inordinate
walking
,
will
not
worke
,
he
ought
not
to
eate
:
let
him
starue
,
his
blood
be
vpon
his
owne
head
.
For
such
as
these
in
the
profession
,
especially
whose
pride
,
whose
ease
,
whose
tooth
,
whose
play
bring
in
ar●eareges
vpon
them
vnawares
,
are
the
spots
and
blots
of
religion
.
In
the
sweate
of
thy
face
shalt
thou
get
thy
bread
:
they
shall
neuer
escape
that
other
sentence
;
take
the
vnprofitable
seruant
,
binde
him
hand
and
foote
:
his
hands
and
feete
were
bound
when
I
called
him
to
walke
and
worke
,
now
bind
him
hand
and
foote
,
and
cast
him
into
hell
.
Now
for
the
latter
of
these
vices
reprehended
in
the
latter
word
;
it
is
worth
marking
to
obserue
how
aptly
the
Poet
ioyneth
them
together
(
which
seldome
are
disioyned
)
because
the
one
of
these
is
the
ground
of
the
other
.
be
oppressed
with
surfetting
,
drunkennes
,
and
so
that
day
come
on
you
vnawares
:
implying
that
intemperance
oppresseth
,
and
maketh
the
heart
dull
and
heauie
;
and
when
the
heart
is
so
aggraued
,
the
whole
man
is
vnfit
either
for
heauenly
or
earthly
exercise
.
In
like
manner
the
combination
of
Sodoms
sinnes
sheweth
the
same
truth
.
Ezech.
16.49
.
Pride
,
fulnesse
of
bread
,
and
abundance
of
idlenesse
.
And
therefore
seeing
a
man
can
neuer
sufficiently
perswade
diligence
in
the
calling
,
till
this
intemperance
be
disswaded
:
it
shall
not
be
amisse
in
few
words
to
speake
of
this
sinne
,
and
perswade
the
contrarie
vertue
,
inordinate
appetite
,
or
immoderate
desire
,
and
vse
of
meate
and
drinke
:
and
this
is
,
when
a
due
meane
is
exceeded
,
either
in
the
costly
,
and
excessiue
preparation
of
them
for
our selues
or
others
;
or
in
the
two
liberall
,
and
excessiue
vse
of
them
so
prepared
:
a
vice
which
is
a
speciall
enemie
to
all
good
duties
towards
God
or
man
;
making
men
vnfit
to
the
word
of
God
either
to
read
or
heare
it
,
vnfit
to
pray
,
to
meditate
,
to
remember
the
works
of
God
with
praise
and
thanksgiuing
:
so
as
a
man
giuen
vp
to
this
sinne
,
is
sunke
downe
in
Atheisme
,
nay
in
Idolatrie
,
hauing
no
other
God
then
his
bellie
,
a
more
base
idolatrie
of
many
Christians
,
then
euer
was
any
of
the
Heathen
,
who
would
worship
the
sunne
,
moone
,
starres
,
and
glistring
mettals
,
but
to
haue
worshipped
the
bellie
and
draught
,
they
would
haue
abhorred
.
And
for
the
duties
of
the
particular
calling
,
they
must
lie
lea
,
the
bones
of
such
full
bodies
had
rather
be
at
rest
;
or
to
keepe
them
from
sleep
must
rise
vp
to
play
,
but
altogether
vnweldie
to
any
more
serious
busines
.
And
thus
by
this
sinne
men
make
themselues
in
stead
of
Gods
Temples
,
Satans
kitchins
;
filling
their
bodies
with
noysome
lusts
,
and
deadly
deseases
;
their
soules
with
a
number
of
dangerous
sinnes
,
shut
them
out
of
heauen
:
framing
their
liues
liker
to
the
bruit
beasts
then
reasonable
men
,
and
in
their
deaths
for
most
part
no
lesse
brutish
then
in
their
liues
.
Now
for
the
better
auoiding
of
this
sinne
,
I
will
propound
some
reasons
,
and
after
them
some
rules
of
direction
.
The
reasons
are
three
,
in
the
night
,
Now
the
rules
of
direction
,
Whether
yee
eate
or
drinke
,
or
whatsoeuer
ye
doe
,
doe
all
to
the
glorie
of
God
:
the
glorie
of
God
must
be
our
white
to
ayme
at
in
all
the
actions
of
our
life
:
of
which
none
is
so
small
,
out
of
which
the
Lord
challengeth
not
his
owne
glorie
:
and
therefore
as
we
liue
not
to
our selues
but
vnto
him
,
so
we
must
not
eate
to
our selues
but
vnto
him
;
and
this
we
doe
,
when
by
our
eating
and
drinking
,
we
fit
our selues
for
his
seruice
and
our
owne
duties
,
namely
by
keeping
the
bodie
vnder
,
and
dailie
subduing
it
,
rather
then
by
pampering
and
feeding
it
vp
.
3.
To
containe
thy selfe
in
compasse
in
both
,
labour
still
to
hunger
,
and
thirst
after
righteousnes
,
that
is
,
after
that
meat
which
the
Sonne
of
man
shall
giue
;
for
the
more
thou
hungrest
after
Christ
,
the
lesse
doest
thou
after
these
things
:
Rom.
13.14
.
Put
on
Christ
,
and
take
no
care
to
fulfill
the
lusts
of
the
flesh
;
Christ
is
the
treasure
vnto
which
the
Christian
heart
must
be
lifted
;
he
is
the
carkase
vnto
which
our
thoughts
ought
to
flie
;
he
is
meate
indeede
,
drinke
indeede
,
bread
of
life
,
water
of
life
;
blessed
is
that
soule
that
hungreth
and
thirsteth
after
him
,
for
it
shall
be
satisfied
;
yea
blessed
is
that
hunger
and
thirst
which
is
neuer
but
accompanied
with
a
continuall
feast
.
The
Apostle
setteth
his
hand
and
seale
to
this
euidence
of
the
Poet
,
not
thereby
allowing
the
whole
fabulous
poeme
whence
he
fetcheth
it
,
Whence
,
1.
note
that
euery
truth
beeing
primarily
from
God
,
it
must
be
receiued
whosoeuer
be
the
instrument
&
teacher
of
it
:
for
the
Apostle
disdaineth
not
to
borrow
a
part
of
the
truth
from
this
gracelesse
and
heathen
man
.
Nay
,
there
is
not
the
basest
of
Gods
creatures
,
into
whose
schoole
we
cannot
sometimes
profitably
enter
:
for
else
would
not
the
Lord
haue
sent
vs
to
the
oxe
,
the
asse
,
the
emmet
,
and
much
more
can
he
who
opened
the
mouth
of
Balaams
asse
to
reprooue
the
madnes
of
his
master
,
teach
by
weake
and
feeble
,
base
and
simple
men
,
yea
if
he
please
by
gentile
and
heathen
men
.
Vse
.
This
taxeth
the
pride
of
many
,
who
thinke
themselues
too
good
to
learne
of
such
whom
they
conceiue
meaner
or
inferiour
to
themselues
:
such
a
pride
possessed
the
Pharisies
;
thou
art
altogether
borne
in
sinne
,
and
dost
thou
teach
vs
?
But
if
they
considered
the
wayes
of
God
,
they
might
see
him
stirring
vp
most
base
and
simple
men
to
teach
the
doctor
,
the
Scribe
,
and
the
wise
men
of
the
world
,
that
he
may
ashame
them
,
and
teach
them
to
depresse
their
high
thoughts
:
1.
Cor.
1.26
.
Bretrhen
you
see
your
calling
,
not
many
wise
—
but
God
hath
chosen
the
weake
of
the
world
,
1.
to
confound
mightie
things
:
2.
that
no
flesh
should
reioyce
,
v.
29.
Let
this
prouoke
our
diligence
to
knowe
not
so
much
by
whom
,
as
what
the
Lord
teacheth
,
attending
vnto
the
counsell
of
God
,
and
not
the
condition
of
man
whome
he
vseth
;
let
him
speake
by
neuer
such
abiect
persons
if
they
bring
the
truth
,
become
fooles
that
wee
may
be
wise
:
and
then
are
we
such
fooles
,
when
we
depart
with
all
opinion
of
our
owne
wisedome
,
that
we
may
be
wise
in
God
,
what
meanes
so
euer
he
pleaseth
to
vse
:
the
Gospel
teacheth
vs
that
poore
women
and
creeples
could
tell
often
tidings
of
Christ
,
when
all
the
great
clerks
knew
not
of
him
.
2.
This
reprehendeth
the
waywardnesse
of
many
,
who
not
fancying
the
persons
of
their
teachers
,
refuse
their
doctrine
though
neuer
so
true
and
profitable
.
Would
men
deale
thus
in
ciuill
things
?
If
fire
should
take
a
towne
in
the
night
,
and
the
watchmen
beeing
all
fallen
asleepe
,
a
stranger
,
nay
a
mans
enemie
should
giue
him
warning
that
his
house
were
on
fire
,
were
it
safe
for
a
man
to
rush
at
it
,
because
his
enemie
telleth
him
so
?
No
,
neither
would
any
be
so
vnwise
:
and
if
the
truth
in
an
heathen
Poets
mouth
,
be
so
entertained
by
the
Apostle
himselfe
;
much
more
euerie
diuine
truth
in
the
mouth
of
the
meanest
Minister
of
the
Gospel
.
Let
the
vessell
be
neuer
so
earthen
,
the
treasure
is
heauenly
;
let
the
foode
be
nourishable
,
hungrie
Elias
stands
not
vpon
it
,
whether
an
Angel
or
a
rauen
serue
it
.
Secondly
note
,
that
this
testimonie
beeing
true
,
Titus
might
haue
been
discouraged
,
and
occasioned
hereby
to
haue
meditated
of
his
departure
from
them
as
an
hopeles
people
;
or
to
haue
repined
that
the
Apostle
should
place
him
among
such
a
companie
of
beasts
,
rather
then
men
.
But
they
wil
not
beleeue
me
.
The
Lord
is
said
to
hold
the
Ministers
in
his
hand
,
seauen
starres
in
his
right
hand
,
Reu.
1.
First
,
in
regard
of
his
disposition
of
them
here
and
there
at
his
pleasure
.
Secondly
,
of
his
protection
of
them
in
their
labours
.
And
some
he
sendeth
,
and
all
the
heartening
they
haue
of
him
before
hand
is
,
But
they
will
not
receiue
thee
,
as
Moses
,
and
some
of
the
Prophets
:
and
that
is
not
all
,
but
they
must
prepare
browes
of
brasse
;
their
shoulders
to
beare
reproaches
and
wrongs
,
their
backs
for
stripes
,
their
feete
for
●etters
and
stockes
,
yea
,
their
necks
for
the
verie
blocke
it selfe
.
In
like
manner
Christ
sending
out
his
disciples
,
he
forbidds
them
to
possesse
gold
and
siluer
;
and
wisheth
them
to
possesse
patience
,
for
they
should
stand
more
need
of
that
then
the
other
;
and
telleth
them
that
if
himselfe
the
green
tree
could
not
be
spared
,
much
lesse
should
they
the
drie
branches
:
and
that
if
the
Lord
and
Master
be
called
Belzebub
,
the
seruant
must
not
looke
to
be
aboue
his
Master
,
and
scape
scotfree
.
And
therefore
Ministers
called
to
such
an
vncomfortable
condition
,
must
imitate
the
Apostle
Paul
,
who
although
he
knewe
that
bands
and
imprisonment
did
abide
him
in
euerie
citie
,
yet
forward
he
must
,
and
prouoketh
his
owne
readinesse
and
chearefulnes
not
onely
to
be
bound
,
but
to
suffer
also
the
paines
of
death
,
for
the
testimonie
he
beareth
:
considering
well
,
1.
That
the
disciples
themselues
sent
from
the
side
of
Christ
,
yet
their
worke
is
with
the
Lord
.
3.
That
the
Lord
Iesus
foretelling
his
death
at
Ierusalem
,
yet
went
foreward
,
and
would
not
pittie
himselfe
for
all
Peters
friendly
counsel
,
but
pittied
his
flocke
,
his
bodie
,
his
Church
,
more
then
himselfe
:
a
worthie
example
for
the
practise
of
all
his
minsters
.
All
which
reprehendeth
all
those
wandring
Leuites
,
who
like
so
many
planets
,
or
wandring
starres
,
are
euer
shifting
their
places
,
and
charges
,
and
selling
off
their
people
vpon
the
least
greiuances
;
but
not
without
pretence
and
plea
of
sundrie
inconueniences
,
sometimes
of
aire
and
habitation
,
sometimes
of
ill
neighbourhood
,
sometimes
the
rudenes
and
churlishnes
,
somtimes
the
incapablenes
,
and
vnprofitablenes
of
their
people
:
but
in
all
this
,
the
sentence
of
the
Apostle
passeth
righteously
against
them
,
vnto
which
their
owne
consciences
cannot
but
subscribe
,
that
they
seeke
themselues
,
their
bellie
,
their
ease
,
their
profits
,
but
not
the
things
of
the
Lord
Iesus
,
nor
the
winning
of
the
soules
of
men
to
God
.
3.
Is
this
testimonie
true
?
How
then
are
such
a
people
as
this
priuiledged
and
honoured
,
to
be
among
the
first
to
whom
the
Gospel
was
offered
?
noting
the
wonderfull
grace
and
free
goodnes
of
God
,
not
looking
at
desert
,
merit
,
goodnes
of
nature
,
inclination
of
will
,
or
any
other
forerunning
prerogatiue
:
and
is
not
his
grace
as
free
vnto
vs
as
them
?
did
he
finde
vs
any
whit
better
then
them
?
were
not
we
beasts
in
vnderstanding
,
sensualitie
,
and
course
of
our
naturall
liues
,
before
he
called
and
washed
vs
?
truely
might
be
said
of
vs
,
that
our
father
was
an
Amorite
,
our
mother
an
Hittite
,
our selues
in
our
blood
,
the
frame
of
our
hea●ts
euill
continually
,
the
course
of
our
liues
a
walking
in
vanitie
,
and
no
eie
pittying
vs
,
neither
of
our selues
,
or
others
,
vntill
the
Lord
couered
vs
with
his
skirts
.
And
hence
are
we
supplied
with
a
ground
of
thankefulnes
:
that
beeing
by
nature
the
children
of
wrath
as
well
as
others
,
and
euerie
way
by
practise
of
vngodlines
,
as
vile
as
this
people
of
Creta
,
we
should
yet
be
admitted
to
the
participation
of
so
great
saluation
,
as
is
offered
in
the
Gospel
.
Wherefore
reprooue
them
sharpely
,
]
Now
from
the
former
testimonie
affirmed
to
be
nothing
but
the
truth
it selfe
,
the
Apostle
inferreth
that
Titus
not
onely
might
safely
▪
but
ought
also
to
reprooue
and
checke
the
inhabitants
of
this
Iland
,
which
reproofe
is
enlarged
,
1.
by
the
adiunct
or
qualitie
,
sharpely
,
or
as
the
word
signifieth
to
the
quicke
,
for
it
is
a
metaphor
taken
from
Surgeons
,
who
cut
and
launch
,
and
seare
to
the
quicke
,
if
the
qualitie
of
the
wound
or
sore
so
require
,
yea
,
and
sometimes
in
desperate
cases
to
cut
off
a
dangerous
limbe
,
or
putrified
member
,
which
otherwise
would
perish
the
whole
bodie
:
and
no
otherwise
ought
euerie
spirituall
Physitian
to
deale
with
the
festered
soares
of
the
soules
of
men
.
2.
By
the
ende
of
this
reproofe
,
that
they
may
be
sound
in
the
faith
.
Faith
signifieth
,
1.
that
whereby
we
beleeue
,
namely
the
vertue
or
gift
of
faith
.
2.
That
which
we
doe
beleeue
,
namely
,
the
doctrine
of
faith
,
that
is
,
the
doctrine
of
the
Gospel
,
Gal.
1.22
.
Paul
destroyed
the
faith
,
that
is
,
the
doctrine
of
faith
,
which
he
now
preacheth
.
And
thus
is
it
here
meant
,
because
it
is
opposed
to
the
Iewish
fables
,
and
commandements
of
men
,
in
the
next
verse
:
and
then
the
Apostle
(
following
the
former
metaphor
)
wisheth
the
Ministers
who
are
the
Surgeons
of
soules
,
in
all
their
launcing
and
cutting
,
to
aime
at
the
cure
,
that
is
,
the
conuersion
of
their
patients
,
that
is
,
their
people
;
that
beeing
freed
from
their
corrupt
diseases
,
that
is
their
errors
,
whether
in
iudgement
or
practise
,
they
may
be
brought
to
sound
health
,
that
is
soundnesse
of
faith
and
sincere
doctrine
,
cleauing
only
vnto
God
,
and
relying
themselues
only
vpon
the
merit
of
the
Lord
Iesus
for
life
and
saluation
.
And
yet
in
this
exposition
I
include
also
the
vertue
&
gift
of
faith
,
so
farre
as
without
it
there
can
be
no
sound
Christians
,
but
I
admit
it
not
to
be
the
thing
properly
meant
as
some
doe
.
Doctr.
In
the
word
wherefore
note
,
that
when
the
truth
of
a
fact
or
sinne
committed
is
certainly
knowne
,
certenly
heard
that
there
is
fornication
among
you
;
and
so
descendeth
to
a
sharpe
reproofe
:
at
the
least
there
must
be
some
credible
information
,
such
as
the
same
Apostle
to
the
same
Church
of
Corinth
mentioneth
;
who
vpon
the
report
of
the
house
of
Cloe
,
till
he
sawe
that
he
went
not
the
right
way
,
and
that
he
was
to
be
blamed
,
Gal.
2.11.14
.
Zeale
running
before
knowledge
,
is
euerie
where
a
reproach
,
but
here
(
besides
that
it
marreth
such
a
necessarie
dutie
,
and
hardeneth
the
person
vniustly
reprooued
against
a
iust
reproofe
for
time
to
come
)
it
carrieth
many
blots
with
it
.
is
to
beleeue
euery
thing
;
and
of
a
slanderer
to
discouer
secrets
,
Prov.
10.19
.
Quest.
But
what
if
I
heare
a
report
of
my
neighbour
,
and
I
haue
a
vehement
suspition
,
and
some
presumptions
that
it
is
true
,
may
I
not
vpon
those
reprooue
?
Ans.
In
this
case
obserue
two
rules
.
The
former
in
Deut.
13.14
.
Thou
shalt
rather
seeke
and
make
search
,
and
inquire
diligently
,
and
if
it
be
true
,
and
the
thing
certaine
,
then
thou
maist
safely
reprooue
.
2.
If
thou
canst
not
be
certaine
,
then
reprooue
not
but
vpon
supposition
;
thou
canst
not
here
say
directly
,
as
Nathan
to
Dauid
,
thou
art
the
man
.
For
such
a
plaine
reproofe
implieth
the
certaine
knowledge
of
a
sinne
,
which
we
must
not
suffer
vpon
our
brother
,
Leuit.
19.17
.
Sharpely
,
]
It
will
heare
be
demanded
,
what
is
this
sharpe
reproofe
here
mentioned
?
Ans.
To
know
it
the
better
,
we
may
consider
it
either
in
the
person
of
euery
Pastor
,
or
that
which
is
in
the
seuerall
Churches
.
The
former
belonging
to
euery
Pastor
,
standeth
1.
in
the
enlargement
of
sinne
knowne
to
be
committed
,
that
it
may
appeare
vnmasked
,
and
in
it
owne
face
,
that
thus
it
may
appeare
more
ougly
and
odious
both
to
the
vnderstanding
,
and
iudgement
of
the
sinner
.
2.
In
following
it
with
the
curse
of
the
law
,
denouncing
out
of
the
word
those
plagues
of
God
,
which
shall
surely
ouertake
such
a
partie
,
if
he
faile
of
vnfained
and
seasonable
repentance
:
that
thus
there
may
follow
a
renting
of
the
heart
,
a
breaking
vp
of
the
fallow
ground
,
and
(
seeing
one
measure
of
sorrow
fitteth
not
all
sinnes
)
such
a
measure
of
sorrow
in
the
soule
of
the
sinner
as
the
degree
of
the
sinne
deserueth
.
The
latter
kind
of
sharpe
reproofe
,
is
that
whereby
the
Church
seeketh
to
recall
offenders
.
Neither
is
this
that
of
the
ciuill
sword
,
but
is
spirituall
,
and
respecteth
the
soule
alone
:
and
standeth
in
three
things
.
1.
Admonition
with
denuntiation
of
iudgements
.
2.
In
suspension
from
the
Lords
table
.
3.
In
excommunication
,
whereby
the
obstinate
offender
is
giuen
vp
to
Satan
for
the
humbling
of
the
flesh
,
and
sauing
of
the
spirit
as
by
a
desperate
remedie
.
The
error
will
not
be
great
,
to
vnderstand
either
of
these
in
the
precept
:
but
if
either
more
then
other
,
I
encline
rather
to
the
former
;
namely
that
Titus
is
here
directed
how
to
carie
himselfe
toward
these
vaine
people
through
the
course
of
his
doctrine
,
rather
then
in
exercising
the
censures
of
the
Church
;
whereunto
both
the
words
before
,
and
the
verse
following
seemeth
to
encline
.
Doct.
According
to
the
nature
of
sinnes
,
and
sinners
,
we
must
set
an
edge
vpon
our
reproofes
,
and
sharpen
them
:
saued
by
loue
,
and
some
be
pulled
out
of
the
fire
:
some
sores
need
but
a
gentle
lenitiue
,
some
a
sharper
drawer
:
Reprooue
with
all
long
suffering
,
how
can
that
stand
with
this
precept
of
sharpe
reproofe
?
Ans.
Some
which
commit
these
two
places
together
,
would
reconcile
them
againe
by
considering
the
persons
to
whom
the
Apostle
writ
them
:
the
one
Timothy
,
who
they
say
was
seuere
,
&
austere
,
and
therefore
is
exhorted
to
patience
and
meeknes
:
the
other
Titus
,
who
was
gentle
and
meek
of
nature
,
and
therefore
spurred
vnto
sharpnes
,
and
seueritie
.
But
the
context
applieth
it selfe
fitlier
to
their
answer
,
who
draw
the
difference
from
the
people
ouer
whome
they
were
set
.
The
Cretians
were
hard
and
re●ractarie
,
full
of
bad
qualities
as
here
we
see
:
the
Ephesians
among
whom
Timothy
was
sent
,
were
of
some
better
temper
,
and
disposition
:
and
therefore
were
more
mildly
to
be
delt
withall
.
Besides
more
mildnes
was
to
be
vsed
with
such
as
yet
had
not
beleeued
,
then
those
who
hauing
professed
the
faith
in
word
,
and
yet
departed
from
it
againe
:
as
the
Galatians
,
Hagars
seede
,
and
which
are
free
borne
of
Sarah
:
which
men
need
the
rodde
,
and
which
the
spirit
of
meekenesse
:
Of
sinnes
,
which
be
greater
,
for
which
the
wounds
may
be
the
deeper
;
which
be
larger
,
for
which
the
sorrow
may
be
enlarged
:
and
in
a
word
,
which
are
hard
knots
which
need
hard
wedges
.
in
setting
the
sinnes
of
men
in
order
before
them
.
If
he
be
to
deale
with
Heli●s
sonnes
,
the
sonnes
of
Belial
,
it
will
not
serue
the
turne
to
say
,
What
is
it
that
I
heare
my
sonnes
,
doe
so
no
more
:
for
this
is
rather
a
saluing
and
too
hastie
a
skinning
ouer
of
a
rotten
sore
,
the
fester
of
which
quickly
breaketh
out
againe
with
more
rage
and
danger
:
but
here
he
must
put
on
the
zeale
of
God
,
yea
a
iust
and
holy
anger
gounded
vpon
the
loue
of
God
and
godlines
:
wherein
he
hath
Iohn
Baptist
,
Matth.
3.5
.
and
the
Sonne
of
God
himselfe
going
before
him
,
Math.
23.
It
is
thought
great
wisdome
in
men
so
to
carie
their
doctrine
,
as
no
man
is
offended
at
it
:
whereas
(
howsoeuer
all
meeknes
and
patience
in
our
owne
matters
is
a
Christian
and
commendable
vertue
yet
)
zeale
in
the
matters
of
God
may
not
be
wanting
:
and
were
all
men
Saints
,
or
sinners
but
penitent
,
we
might
by
tendernes
and
compassion
raise
them
;
but
some
are
in
the
fire
and
must
be
pluckt
out
:
many
are
fooles
to
whose
backs
stripes
belong
:
many
are
festred
in
their
sinnes
,
and
must
haue
corrasiues
and
fretting
waters
to
make
them
smart
at
the
quicke
:
in
which
cases
if
any
of
our
patients
cha●e
,
and
storme
,
and
grow
neuer
so
impatient
,
it
will
be
no
wisedome
in
such
as
haue
the
ordering
of
them
to
let
him
haue
his
owne
will
,
in
his
desire
to
be
let
alone
,
but
still
make
incision
,
search
further
the
depth
of
the
wound
,
and
send
in
taints
to
the
bottom
:
for
such
louing
wounds
must
go
before
applying
of
salues
to
sound
healing
.
3.
Let
all
godly
hearers
learne
to
make
manifest
their
patience
and
obedience
,
by
suffering
themselues
to
be
launched
,
that
the
hurt
of
the
daughter
of
Gods
people
is
not
healed
with
sweete
words
:
betweene
the
marrow
and
the
bone
,
yea
betweene
the
soule
and
the
spirits
,
and
the
ioynts
,
&c.
Heb.
4.12
.
And
can
all
this
be
done
and
a
man
feele
no
smart
?
nay
surely
if
our
Ministrie
worke
no
smart
,
it
worketh
no
cure
.
That
they
may
be
sound
in
the
faith
,
]
Doctr.
The
sharpest
rebukes
in
the
Church
ought
to
ayme
at
this
end
,
that
his
spirit
might
be
saued
.
Himineus
and
Philetus
were
cast
out
to
Satan
,
that
they
might
learne
not
to
blaspheme
.
Those
whom
Iude
wisheth
to
be
pulled
out
of
the
fire
by
violence
,
must
be
saued
thereby
.
If
any
obiect
against
this
,
that
in
1.
Cor.
16.21
.
If
any
man
loue
not
the
Lord
Iesus
,
let
him
be
had
in
execration
to
the
death
:
and
therefore
edification
and
saluation
is
not
the
ende
of
this
censure
.
I
answer
,
It
is
one
thing
for
the
Church
to
excommunicate
,
another
to
curse
and
execrate
:
the
one
is
an
ordinarie
censure
,
the
other
verie
extraordinarie
and
rare
:
the
one
against
those
who
may
be
freinds
of
the
Church
,
the
other
only
against
desperate
enemies
and
open
and
obstinate
Apostates
,
euen
such
as
Iulian
whom
the
Church
iudgeth
to
haue
sinned
the
sin
against
the
holy
Ghost
,
and
therefore
execrateth
and
accurseth
.
So
as
that
place
nothing
impeacheth
the
truth
of
the
doctrine
.
Vse
.
1.
Much
more
ought
Ministers
in
their
sharpest
rebukes
,
aime
at
the
conuersion
of
men
:
Thy
mony
perish
with
thee
,
and
thou
art
euen
in
the
gall
of
bitternesse
:
and
yet
he
addeth
,
repent
therefore
,
and
pray
vnto
the
Lord
,
&c.
So
is
it
the
part
of
all
Peters
successors
to
whom
the
care
of
the
Lords
flock
is
committed
,
so
to
reprooue
,
not
as
those
who
would
shame
mens
persons
,
but
disgrace
their
sinnes
;
neither
as
insulting
ouer
mens
euills
,
nor
delighting
in
their
falls
,
nor
despayring
of
their
rising
;
but
as
imitating
good
Surgions
,
who
whilest
they
seare
or
cut
,
or
cut
off
,
still
shew
compassion
,
and
gently
entreate
the
patient
,
euer
perswading
him
that
this
rough
course
will
make
to
his
health
and
soundnes
.
2.
While
Ministers
thus
dispense
Christian
seueritie
,
yea
take
too
much
vpon
you
,
or
as
the
Egyptian
to
Moses
,
who
made
thee
a
iudge
?
who
gaue
you
the
keyes
of
heauen
,
to
open
and
shut
it
vpon
whom
you
please
?
when
did
God
make
you
of
his
counsell
to
foretell
my
damnation
,
&c.
conceiuing
that
in
our
menacies
and
threatning
,
we
quite
cut
them
off
from
all
hope
of
mercie
,
and
that
we
take
vpon
vs
to
shut
the
doore
of
grace
vpon
them
,
and
to
shorten
the
arme
of
the
Lord
that
he
cannot
saue
them
.
Whereas
the
truth
is
,
while
we
thunder
out
damnation
against
the
sinner
(
which
verie
many
desperately
rush
into
,
while
they
auoid
the
mention
of
it
in
our
mouthes
)
it
is
not
that
we
despaire
of
your
saluation
,
or
would
haue
you
so
to
doe
;
nor
we
doe
not
admonish
you
to
shame
you
,
but
you
must
if
you
will
be
saued
by
the
word
we
preach
,
conceiue
with
vs
,
that
we
desire
your
soundnes
of
faith
:
and
therefore
we
deale
with
you
,
as
with
sickemen
,
who
commonly
will
take
nothing
to
doe
them
good
,
but
what
is
forced
vpon
them
:
which
if
you
doe
not
,
we
are
not
in
your
hearts
the
Surgeons
of
your
soules
,
but
rather
your
executioners
.
3.
This
reprehendeth
those
whose
rebukes
tend
altogether
to
discourage
godly
courses
in
their
people
,
Doctr.
2.
Both
Pastor
and
people
must
haue
care
and
conscience
,
These
things
command
,
that
they
may
be
blamelesse
.
Neither
of
them
must
thinke
it
inough
that
in
the
spirituall
life
of
grace
they
keepe
life
,
and
soule
together
,
except
this
life
be
accompained
with
health
and
soundnes
:
for
as
in
our
bodily
life
we
thinke
it
not
inough
that
we
liue
,
but
we
prize
our
health
,
and
soundnes
aboue
all
earthly
things
;
skin
for
skin
,
and
all
that
a
man
hath
will
he
giue
for
his
life
:
and
yet
of
an
vnhealthfull
,
languishing
,
and
painfull
life
men
are
so
wearie
,
as
(
with
Iob
)
they
would
seeke
for
death
as
for
treasures
;
so
much
more
carefully
ought
we
to
preuent
and
remooue
such
spirituall
diseases
and
infirmities
of
our
soules
,
which
hold
vs
vnder
,
that
we
cannot
become
the
louely
plants
in
the
Lords
house
,
euen
fresh
and
well
liking
.
And
that
we
may
be
better
acquainted
with
the
doctrine
and
our
dutie
,
it
will
not
be
vnprofitable
to
note
the
difference
betweene
a
spirituall
disease
,
A
disease
,
is
the
ordinarie
preuailing
of
some
sinne
or
sinnes
against
grace
.
I
say
not
euery
preuailing
of
sinne
is
a
disease
,
for
infirmities
may
sometimes
preuaile
,
not
only
within
the
soule
,
but
also
without
the
bodie
,
as
Noahs
drunkennes
,
Lots
incest
,
&c.
but
that
which
is
vsually
preuailing
for
some
time
,
and
more
frequent
maketh
a
sicknes
and
disease
in
the
as
in
the
bodie
not
euery
distemper
,
or
qualme
,
or
headeach
is
a
disease
;
but
some
distempered
humor
which
hath
beene
longer
on
gathering
,
more
tedious
in
affecting
,
and
more
dangerous
in
threating
the
very
life
of
the
patient
.
Now
both
these
may
be
in
a
regenerate
person
,
neither
of
them
in
the
wicked
:
the
former
,
because
regeneration
is
indeed
the
roote
and
possibilitie
of
all
graces
,
but
not
the
act
of
them
:
the
latter
,
because
in
the
wicked
is
no
grace
at
all
,
against
which
sinne
striueth
and
grudgeth
,
none
against
which
sinne
can
frequently
preuaile
,
for
all
is
corruption
,
all
is
rottennes
and
raigning
sinne
,
as
it
is
not
in
the
weakest
of
the
regenerate
.
Vse
.
Let
euery
Christian
labour
for
soundnesse
against
both
these
;
the
which
beeing
so
necessarie
as
whereon
the
comfort
of
all
Christian
life
dependeth
,
I
will
shortly
describe
,
1.
some
meanes
whereby
the
carefull
Christian
may
both
come
by
,
and
keepe
this
soundnes
,
and
2.
some
reasons
which
shall
serue
as
spurrs
in
the
flanke
to
prouoke
to
the
more
carefull
vse
of
those
meanes
.
Secondly
,
when
the
heart
is
well
,
watch
it
to
keepe
it
well
,
carefully
auoiding
whatsoeuer
would
hinder
or
hurt
the
soundnes
of
it
:
and
especially
,
1.
False
doctrine
,
which
as
poison
speedily
destroyeth
the
soule
,
whether
it
be
Popish
leauen
,
or
libertine
doctrines
of
some
Protestants
.
2.
Wicked
manners
,
which
if
they
be
in
smaller
things
,
are
like
those
slippes
and
slidings
,
whereby
men
breake
their
armes
or
legges
;
or
if
in
greater
sinnes
,
are
like
those
downe
falls
,
which
threaten
the
breaking
of
the
necke
of
the
soule
,
and
a
totall
falling
from
soundnes
in
religion
:
both
these
must
be
shunned
,
because
the
least
sinne
breaketh
or
disioyneth
something
,
and
so
hindreth
Christian
soundnes
.
Thirdly
,
be
carefull
to
know
&
vse
the
best
meanes
of
spirituall
health
:
and
here
those
which
are
of
daily
vse
are
especially
two
.
1.
To
keepe
a
good
diet
,
be
constant
in
the
word
,
Sacraments
,
prayer
,
keepe
thy
houres
of
publike
and
priuate
exercises
before
the
Lord
;
feede
vpon
the
purest
foode
,
euen
vpon
wholesome
doctrine
;
not
rising
out
of
earth
,
but
deliuered
from
heauen
.
2.
By
spirituall
physicke
or
surgerie
,
daily
beate
downe
thy
bodie
,
mortifie
thy
corruptions
,
subdue
thy
lusts
and
swelling
affections
,
by
applying
the
corrasiues
of
the
lawe
,
and
curse
of
it
against
the
sinnes
of
thy
soule
:
and
then
bind
thy selfe
vp
with
the
lenitiues
of
the
Gospell
;
and
if
thy
owne
skill
faile
thee
,
suffer
thy selfe
,
if
at
any
time
thou
be
bruised
or
out
of
ioynt
,
although
it
be
painfull
for
the
time
,
by
Gods
skilfull
Surgeons
to
be
handled
,
and
set
in
ioynt
,
and
so
restored
to
soundnes
againe
.
Now
the
reasons
or
motiues
to
the
carefull
vse
of
these
meanes
are
fiue
;
1.
drawne
from
euerie
mans
necessitie
,
Be
awake
,
and
strengthen
the
things
which
remaine
,
and
are
readie
to
die
,
for
I
haue
not
found
thy
workes
perfect
or
sound
before
God
:
for
the
truth
is
,
such
a
generall
consumption
of
grace
possesseth
the
most
;
that
were
the
bodies
of
many
so
farre
wasted
and
spent
as
their
soules
are
,
from
that
which
hath
beene
in
them
,
long
could
they
not
look
to
remaine
in
the
land
of
the
liuing
.
Secondly
,
it
is
the
soundnes
of
faith
which
the
Lord
is
delighted
in
:
for
neuters
and
no
bodies
,
fish
nor
flesh
,
hote
nor
cold
,
he
cannot
digest
but
speweth
them
out
of
his
mouth
:
halfe
Christians
he
accounteth
no
Christians
:
and
therefore
be
altogether
a
Christian
,
or
thou
art
neuer
a
whit
.
What
,
a
Christian
at
Church
,
and
a
companion
at
home
?
a
bible
in
thy
hands
at
Church
,
and
presently
a
paire
of
cardes
or
dice
at
home
?
here
in
the
companie
of
Saints
,
and
there
of
deuills
incarnate
?
here
of
them
that
feare
an
oath
,
Thirdly
,
this
maketh
all
our
duties
chearefully
vndertaken
,
conscionably
performed
,
and
mercifully
accepted
,
it
cloatheth
all
our
actions
with
seeming
and
sutable
affections
:
if
they
be
exercises
of
repentance
,
with
godly
humilitie
;
if
duties
of
loue
,
with
Christian
compassion
and
charitie
,
without
which
,
they
were
rather
as
carkases
without
soules
,
then
the
fruits
of
sound
and
sauing
faith
.
Fourthly
,
this
soundnes
carrieth
assured
comfort
with
it
both
in
life
and
death
:
many
are
the
trialls
and
temptations
of
Gods
children
by
the
deuill
and
his
instruments
,
and
through
many
afflictions
are
the
Saints
passed
to
their
glorie
:
the
least
of
which
were
able
quite
to
ouerturne
them
,
if
they
had
not
this
sound
proppe
to
leane
vpon
,
to
which
the
promise
is
made
that
the
gates
of
hell
shall
not
preuaile
against
it
.
Againe
,
infinite
are
the
frailties
and
weakenesses
of
Gods
children
,
yea
not
onely
in
their
declinings
,
but
in
their
best
duties
in
which
they
are
drawne
the
nearest
vnto
God
;
the
which
would
vtterly
disheart
them
,
were
it
not
that
they
knewe
,
that
is
not
perfection
,
but
sinceritie
,
and
a
sound
endeauour
vnto
it
which
is
their
reioycing
here
belowe
.
Hezekiah
in
a
sore
brunt
hauing
the
sentence
of
death
denounced
against
him
,
as
it
seemed
out
of
Gods
displeasure
,
for
he
wanted
issue
,
had
nothing
to
comfort
him
,
although
he
was
a
king
,
but
onely
that
he
had
walked
in
vprightnes
before
the
Lord
:
shewing
vs
that
with
this
soundnes
of
heart
possessing
Christ
,
and
walking
worthie
of
him
,
we
may
with
boldnes
meete
the
Lord
in
iudgement
,
yea
then
when
heauen
and
earth
shall
be
shaken
together
.
Fiftly
,
on
the
contrarie
what
horrors
of
their
fearefull
apostacie
,
haue
many
carried
to
their
graues
?
the
cause
of
whose
withering
was
euen
want
of
moysture
and
soundnesse
at
the
roote
;
and
most
iustly
,
seeing
euen
the
deare
Saints
of
God
haue
tasted
the
bitter
fruit
of
smaller
declinings
,
and
that
by
improuidence
,
out
of
which
they
haue
not
beene
recouered
without
shame
and
sorrowe
:
as
in
Dauid
,
Peter
,
Noah
,
&c.
If
any
yet
thinke
this
doctrine
more
then
needeth
,
let
him
further
consider
,
1.
That
the
day
of
triall
may
not
be
farre
off
,
euen
our
day
of
famine
,
by
particular
iudgement
,
or
death
.
2.
The
generall
iudgement
cannot
be
farre
off
,
when
only
such
shall
be
pronounced
blessed
,
in
whose
spirits
are
found
no
guile
.
3.
That
he
may
shrowdly
suspect
himselfe
to
be
an
hypocrite
,
who
herein
differeth
from
a
sound
Christian
,
that
the
one
can
be
content
to
be
called
on
,
the
other
is
vnsound
at
the
heart
,
and
cannnot
endure
to
be
gaged
.
Ver.
14.
And
not
taking
heed
to
Iewish
fables
,
and
commandements
of
men
,
that
turne
away
from
the
truth
.
As
the
Phisitian
or
Surgeon
hauing
cured
some
disease
,
or
sore
at
his
departure
,
forewarneth
his
patient
of
such
meates
,
and
meanes
,
as
may
bring
the
same
,
or
worse
euills
vpon
them
:
so
dealeth
the
Apostle
,
who
hauing
prescribed
a
course
,
by
meanes
of
which
this
corrupt
and
rude
people
,
should
be
brought
to
soundnesse
in
the
faith
,
he
chargeth
,
that
whereas
they
had
beene
formerly
addicted
to
lies
,
and
fables
,
which
had
beene
the
occasions
,
and
feeders
of
their
vnsoundnes
,
and
spirituall
diseases
;
yet
now
they
should
no
longer
attend
to
such
fables
and
commandements
of
men
,
which
otherwise
will
be
as
powerfull
as
euer
to
preuaile
against
them
,
to
the
turning
of
them
away
from
the
truth
,
the
which
is
now
preached
among
them
.
1.
the
meaning
.
2.
the
doctrines
.
Iewish
fables
.
Although
all
fables
in
matter
of
religion
be
to
be
reiected
,
yet
especially
he
mentioneth
these
of
the
Iewes
,
because
they
were
most
dangerous
of
all
.
1.
Because
they
directly
opposed
themselues
,
as
ouerthrowers
of
the
whole
doctrine
of
the
Gospel
,
and
the
merit
of
Christ
.
2.
They
were
perswaded
vnder
most
strong
pretenses
,
for
they
came
as
from
Gods
owne
mouth
,
and
from
his
owne
people
,
from
such
as
were
borne
vnder
the
law
;
so
as
they
were
vrged
as
things
of
surest
ground
,
and
strongest
authoritie
from
God
himself
,
and
his
greatest
Prophet
Moses
.
But
what
were
these
fables
?
Ans.
Behold
a
virgin
shall
conceiue
,
&c.
as
a
thing
which
they
still
expect
the
accomplishment
of
;
is
it
not
euident
that
he
leaneth
vnto
a
Iewish
lie
and
fable
?
for
that
which
was
once
absolutely
necessarie
to
be
beleeued
vnto
saluation
,
is
now
become
so
false
,
as
that
he
that
beleeueth
it
,
is
sure
to
be
damned
.
These
words
if
they
be
taken
by
way
of
exposition
of
the
former
,
adde
something
to
the
more
full
answer
of
the
former
question
,
implying
that
those
ordinances
of
which
we
speake
,
the
which
while
they
stood
in
force
,
and
till
the
fulnes
of
time
was
come
,
were
the
commandements
of
God
;
now
the
truth
beeing
reuealed
,
cease
so
to
be
,
and
are
become
the
meere
commandements
of
men
.
But
yet
I
take
it
some
difference
is
to
be
put
betweene
these
two
,
namely
this
,
that
by
commandements
of
men
,
are
more
properly
meant
(
not
those
which
were
diuine
ordinances
)
but
humane
constitutions
,
and
traditions
thrust
by
the
Iewish
teachers
vpon
the
Church
,
to
be
obserued
with
like
deuotion
,
and
religious
respect
,
as
if
they
were
the
very
commandements
of
God
:
such
as
those
our
Sauiour
found
and
left
the
Church
of
the
Iewes
pestered
with
,
and
opposeth
them
to
diuine
ordinances
,
Matth.
15.9
.
In
vaine
they
worship
mee
,
teaching
for
doctrines
mens
precepts
.
Which
that
we
may
a
little
better
conceiue
,
it
is
not
amisse
to
note
,
that
the
Iewes
haue
,
and
doe
affirme
that
Moses
receiued
the
law
from
God
,
either
by
writing
,
which
was
of
things
more
obscure
,
more
breife
,
and
difficult
;
or
else
by
word
of
mouth
,
and
that
was
of
things
more
large
,
seruing
for
the
interpretation
of
that
law
written
:
and
for
this
latter
sake
(
say
they
)
was
it
that
he
staied
40.
daies
in
the
mount
Sinai
,
for
else
in
one
houre
he
might
haue
receiued
the
tables
in
which
the
law
was
written
:
and
although
they
themselues
were
at
leasure
to
number
the
lawes
written
by
Moses
,
and
gaue
in
the
number
of
the
affirmatiue
to
be
248.
so
many
as
there
are
members
in
a
mans
bodie
,
and
the
negatiue
365.
so
many
as
there
be
daies
in
a
yeare
,
to
betoken
that
the
Lord
requireth
the
through
obseruation
of
them
with
all
the
strength
,
and
that
all
their
daies
:
which
numbers
added
together
were
burthens
sufficient
for
many
euen
to
read
ouer
;
yet
laid
they
innumerable
,
and
more
intollerable
traditionarie
precepts
on
the
people
,
which
they
say
Moses
receiued
by
word
of
mouth
from
God
,
and
left
them
to
Ioshuah
:
who
deliuered
them
to
the
seauentie
elders
,
they
to
the
former
Prophets
,
these
to
the
latter
,
from
them
to
the
great
Synagogue
,
from
whom
they
were
preserued
to
the
wise
men
returning
from
the
Babylonish
captiuitie
,
and
so
from
generation
,
to
generation
euen
to
this
day
:
to
write
these
explications
,
say
they
,
is
forbidden
by
God
,
abusing
that
text
,
Prou.
4.21
.
but
they
are
kept
in
the
heart
of
some
wise
men
at
this
day
.
Of
these
the
Apostle
would
haue
the
Cretians
to
beware
,
and
giue
no
more
heede
to
them
then
to
the
former
.
Which
turne
away
from
the
truth
.
]
By
truth
is
meant
truth
diuine
fetched
out
of
the
word
of
God
,
so
called
,
1.
because
it
is
absolute
without
error
.
2.
it
is
most
eminent
:
called
before
truth
according
to
godlines
▪
to
be
turned
from
which
,
is
to
be
turned
from
all
godlines
.
In
the
word
Turne
away
,
is
a
metaphor
,
the
speach
beeing
borrowed
from
those
,
who
turne
away
their
bodies
from
the
things
they
dislike
;
and
here
translated
to
the
mind
,
to
signifie
an
inward
loathing
and
dislike
of
the
truth
,
which
is
the
dangerous
effect
〈◊〉
attending
to
fables
and
commandements
of
men
.
Avoide
profane
and
vaine
bablings
—
which
whil●
some
professe
,
they
haue
erred
concerning
the
faith
.
Againe
,
they
encreas●
vngodlinesse
,
2.
Tim.
2.16
.
and
more
plainly
,
2.
Tim.
4.4
.
men
giuen
vnto
fables
,
turne
their
eares
from
the
truth
.
The
Physitians
reduce
all
the
causes
of
health
or
disease
,
soundnes
or
sickenes
,
from
the
good
or
euil
temperature
of
either
the
matter
of
which
we
subsist
,
or
the
nourishment
whereby
we
are
preserued
.
Now
the
word
of
God
is
both
the
immortal
seed
wherof
we
are
begotten
to
God
;
&
that
food
,
which
daily
preseruet●
vs
that
we
perish
not
,
1.
Pet.
1.23
.
and
2.2
.
if
it
be
purely
and
incorruptly
preached
,
all
the
sound
members
of
the
Church
,
by
the
power
of
the
spirit
turning
it
into
good
blood
and
nourishment
,
are
sound
and
strong
:
but
if
it
be
adulterated
and
corrupted
with
mans
deuises
:
if
it
be
blended
,
poisoned
,
or
leauened
,
hence
are
all
sorts
of
spirituall
diseases
ingendred
and
fedde
,
which
ouergrowe
the
soules
of
men
so
,
as
they
are
soone
brought
to
the
gates
of
death
.
2.
The
Apostle
wisheth
vs
to
consider
the
ende
of
the
commandement
,
1.
Tim.
1.4.5
.
that
is
,
either
the
morall
lawe
,
or
that
commandement
and
lawe
of
Christ
,
Ioh.
15.20
.
The
ende
of
the
commandement
is
loue
,
that
is
,
both
towards
God
for
himselfe
,
and
man
for
God
:
but
this
loue
must
not
be
vnsound
,
not
in
word
and
tongue
onely
,
deede
and
in
truth
,
from
a
pure
,
that
is
,
a
sincere
heart
,
a
good
conscience
,
and
faith
vnfained
.
But
how
is
this
soundnes
o●
grace
wrought
in
the
heart
?
the
verse
going
before
telleth
vs
,
that
fables
and
vanities
of
men
are
so
farre
from
this
worke
;
that
fire
is
not
more
contrarie
to
water
,
then
those
be
to
godly
edifying
;
the
which
plausible
wittie
conceits
while
men
desire
,
they
are
soone
turned
,
saith
Paul
,
to
vain
iangling
.
And
Satan
hath
made
vse
of
this
truth
,
to
the
ouerthrow
of
many
soules
,
whose
ancient
practise
euer
was
to
pester
the
Church
with
infinite
toyes
,
and
tales
,
fancies
and
fables
,
that
mens
sences
might
be
taken
vp
therein
,
least
they
should
by
the
searching
of
the
truth
,
get
out
of
his
chaines
of
darkenesse
wherein
hee
detaineth
them
.
3.
From
the
righteous
iudgement
of
the
Lord
the
sencence
hath
passed
,
that
when
hee
hath
affoarded
men
his
word
to
call
,
convert
,
strengthen
,
and
direct
them
;
but
they
(
hauing
wandring
hearts
,
and
itching
eares
)
loath
that
wholesome
word
;
strong
delusions
,
to
beleeue
lies
:
and
to
this
ende
according
to
their
owne
hearts
lusts
,
he
sendeth
them
an
heape
of
teachers
,
to
turne
them
away
from
the
truth
,
2.
Tim.
4.4
.
And
what
can
be
more
iust
?
seeing
the
Lord
hath
enioyned
vs
to
captiuate
all
our
senses
vnto
the
simplicitie
of
his
word
;
but
we
wil
vntie
them
to
raunge
after
strange
glosses
,
comments
,
and
words
of
no
profit
:
he
hath
separated
the
wheate
from
the
chaffe
,
but
we
will
mingle
them
;
he
hath
deliuered
a
perfect
rule
of
faith
,
and
life
;
but
we
by
seeking
out
other
rules
from
men
,
argue
it
of
imperfection
;
he
hath
offered
vs
the
pure
riuers
and
streames
to
drinke
at
,
but
we
will
digge
puddles
to
our selues
,
or
drinke
out
of
the
cisternes
of
strangers
:
shall
not
men
now
despising
so
great
grace
,
neglecting
so
great
saluation
,
offering
such
open
iniurie
to
the
Lord
and
his
ordinances
,
as
iustly
as
dearely
buy
their
owne
woe
,
and
be
giuen
ouer
to
delusion
?
Vse
.
1.
Ministers
must
so
teach
,
as
they
may
be
able
to
professe
with
the
Apostle
,
2.
Pet.
1.16
.
We
haue
not
followed
deceiueable
fables
,
but
the
power
and
comming
of
our
Lord
Iesus
Christ
:
that
is
,
concerning
the
exhibiting
of
the
Messiah
,
the
accomplishment
of
promises
,
the
abolishment
of
shadowes
,
and
his
mightie
power
in
word
and
action
,
in
his
resurrection
and
ascension
;
these
are
the
things
which
we
haue
opened
vnto
you
,
not
wearying
you
or
our selues
in
vngrounded
fables
,
vncertaine
doctrines
,
or
deceiuing
you
with
any
shewe
of
words
,
nor
any
thing
whereof
we
were
not
occulate
witnesses
.
word
of
the
Lord
be
forsaken
,
what
truth
of
wisedom
can
be
in
them
?
Ier.
8.9
.
other
things
may
seeme
to
bring
glorie
,
but
the
true
glorie
of
Gods
messenger
is
that
of
the
Apostle
,
2.
Cor.
1.12
.
namely
,
in
simplicitie
and
godly
purenes
,
and
not
in
fleshly
wisedome
he
conuerseth
in
the
world
.
2.
Hearers
must
beware
least
any
spoile
them
,
or
carrie
them
away
thorough
Philosophie
:
the
speach
is
taken
from
theeues
,
who
come
secretly
to
carrie
away
sheepe
out
of
the
fold
,
to
whome
the
Apostle
compareth
vaine
teachers
,
for
they
are
no
better
;
to
whom
if
thou
wouldst
not
be
a
pray
,
keepe
from
their
snares
,
mens
wisedome
will
here
betray
thee
,
curb
the
vanitie
of
thine
owne
heart
in
which
thou
art
borne
:
else
will
it
make
thee
drinke
in
vanitie
as
the
fish
doth
water
:
be
diligent
in
learning
and
keeping
such
doctrine
as
concerneth
life
euerlasting
:
heare
him
willingly
that
telleth
thee
of
Christ
,
of
his
doctrine
,
of
his
actions
,
of
his
suffering
,
this
shall
feed
thee
to
saluation
:
as
for
doctrines
of
quaint
deuises
,
3.
The
seuerall
doctrines
of
Turkes
,
Iewes
,
Papists
,
are
so
many
bad
humors
,
feeding
so
many
diseases
,
among
whom
if
there
be
any
faith
at
all
,
yet
can
there
be
no
soundnes
in
the
faith
,
because
all
of
them
are
patched
together
of
fables
:
to
passe
ouer
the
former
as
too
blasphemous
to
be
once
named
among
Christians
,
the
verie
name
of
their
Alcaron
is
suffitiently
detestable
.
The
Iewish
fables
whereof
their
Talmud
is
full
we
haue
seene
in
part
,
with
old
leauen
,
neither
with
the
leavened
bread
of
maliciousnesse
,
but
with
the
vnleavened
bread
of
sinceritie
,
and
truth
.
If
distinction
of
meates
;
that
which
goeth
into
the
bellie
defileth
not
a
man
;
and
whatsoeuer
is
sold
in
the
shambles
we
may
eate
,
asking
no
question
for
conscience
sake
.
the
kingdome
of
God
is
not
meate
,
and
drinke
,
but
righteousnesse
,
peace
,
and
ioy
in
the
holy
Ghost
?
and
that
meat
and
cloth
are
for
the
bellie
and
back
,
and
perish
with
the
vse
,
for
God
shall
destroie
both
?
Let
the
blinded
Papist
keepe
his
coard
and
cowle
at
his
backe
,
cloath
himselfe
with
sackcloath
all
his
life
,
fast
fortie
daies
if
he
can
,
or
rather
neuer
eate
meate
,
neuer
touch
mony
,
neuer
marrie
wife
,
he
shall
neuer
find
the
kingdome
of
God
in
these
:
beeing
things
which
God
neuer
required
at
his
hands
,
and
yet
these
precepts
of
mans
braine
are
the
rules
of
all
his
religion
.
But
yet
here
is
a
goodly
shew
of
wisedome
,
what
is
it
not
profitable
to
abstaine
from
flesh
euery
fryday
,
and
all
lent
;
that
by
the
one
the
flesh
may
be
tamed
,
and
by
the
other
our
Lords
sufferings
remembred
?
and
must
not
the
Minister
,
who
is
to
deliuer
the
blessed
bodie
of
the
Lord
be
vnlike
other
men
,
yea
farre
more
holy
then
they
,
and
therefore
must
not
he
liue
single
at
home
,
and
be
seene
in
hallowed
garments
abroad
?
But
where
is
the
word
of
the
Lord
,
to
free
these
from
beeing
fables
?
The
Lord
looketh
not
to
what
we
are
bent
,
or
can
pretend
for
our
owne
deuises
,
but
requireth
that
his
will
should
be
our
rule
.
Oh
that
we
could
acknowledge
the
truth
,
in
accounting
our
deliuerance
from
this
Popish
Egypt
,
and
Romish
blindnes
,
the
next
blessing
of
God
to
the
gift
of
his
Sonne
;
seeing
in
the
body
of
their
religion
there
can
be
no
soundnes
of
faith
,
if
any
faith
at
all
;
the
best
of
it
beeing
a
disease
and
rotennes
,
if
we
may
not
more
truly
say
,
it
hath
a
name
to
liue
but
indeed
is
starke
dead
.
Doctr.
2.
that
rereceiue
not
the
loue
of
the
truth
,
whereby
they
might
be
saued
?
Vse
.
If
men
were
perswaded
of
the
greatnes
of
this
sinne
,
it
could
not
be
they
could
be
so
indifferent
in
such
a
maine
matter
so
nearely
concerning
their
finall
and
euerlasting
estate
:
of
whom
many
receiue
not
the
truth
at
all
,
others
turne
away
and
fall
from
their
first
loue
,
after
they
haue
once
receiued
it
.
Did
euer
the
world
abound
as
at
this
day
,
with
Worldlings
,
Libertines
,
Atheists
,
Newters
,
and
Epicures
?
and
was
yet
the
truth
euer
more
glorious
and
shining
then
at
this
day
?
Was
there
euer
such
coldnes
,
loosenes
,
deadnes
,
heauines
,
drowsines
,
and
earthlines
,
described
plainely
,
and
crucified
before
their
eyes
,
Gal.
3.1
.
may
it
not
much
more
gall
vs
,
among
whom
notwithstanding
the
cleare
euidence
,
and
brightnes
of
the
truth
,
it
is
yet
refused
of
the
most
,
and
slenderly
entertained
of
the
best
?
The
which
what
argueth
it
either
in
one
or
other
,
but
that
the
former
would
herein
hold
their
wonte
,
which
hath
beene
generally
to
change
,
and
turne
their
religion
with
the
times
,
as
though
the
truth
to
saluation
were
not
the
same
,
but
variable
and
alterable
as
the
times
are
:
and
that
the
latter
haue
in
no
small
measure
turned
themselues
from
that
truth
,
in
the
which
they
haue
formerly
found
much
more
sweetnes
then
now
they
do
:
&
that
delusion
hath
possessed
both
;
the
one
in
whole
,
the
other
in
great
part
?
Obiect
.
But
it
is
not
thus
with
vs
,
we
come
to
heare
the
truth
,
and
loue
it
,
and
hope
to
hold
it
vnto
the
end
?
Ans.
Yet
this
detracteth
not
from
that
truth
laid
downe
:
For
1.
how
many
will
not
grant
the
Gospel
their
presence
,
their
bodies
,
their
eares
?
no
man
will
gainsay
but
that
these
are
turned
away
;
or
if
any
should
,
the
pitifull
,
ignorance
,
and
the
fruits
of
it
would
conuince
it
.
2.
How
many
be
there
which
heare
,
and
yet
in
their
iudgements
intertaine
not
the
truth
?
and
these
are
thus
farre
worse
then
the
Iewes
themselues
,
who
could
acknowledge
that
Christ
taught
the
way
of
God
truly
.
Men
will
not
beleeue
that
the
way
to
heauen
is
so
straite
,
as
we
out
of
the
word
of
God
describe
it
;
nor
that
God
is
so
rigorously
iust
,
as
to
cast
away
those
that
meane
well
:
nor
so
straite
laced
,
as
to
exact
the
forfeyt
of
euery
offence
:
neither
that
can
be
the
truth
to
saluation
,
which
so
few
embrace
,
and
so
many
contemne
:
what
doe
none
know
or
go
the
way
to
heauen
but
a
few
meane
men
,
and
those
perhappes
more
nice
then
wise
?
what
becomes
then
of
so
many
great
and
learned
men
,
wiser
(
we
hope
)
then
all
they
?
Thus
while
Paul
speaketh
the
words
of
truth
,
and
sobernes
,
he
is
counted
a
mad
man
,
Act.
26.15
.
Men
are
wiser
then
to
bec●●e
fooles
that
they
may
be
wise
;
it
will
not
sinke
with
them
that
Christ
can
come
out
of
Galily
,
Ioh.
7.41
.
And
thus
by
Gods
iudgement
vpon
the
infidelitie
of
men
,
themselues
can
lay
blocks
inough
in
the
way
to
stumble
at
the
truth
,
and
desperatly
breake
the
necks
of
their
soules
vpon
that
verie
rock
,
which
was
laid
for
the
rising
and
saluation
of
the
righteous
.
3.
At
how
many
hands
doth
the
truth
go
away
reproched
,
yea
hated
,
and
persecuted
?
Gods
graces
are
derided
,
Gods
children
scoffed
and
mocked
,
by
those
who
are
borne
after
the
flesh
,
Gal.
4.29
.
And
why
doth
Caine
hate
and
kill
his
brother
?
because
his
deedes
were
good
,
and
his
owne
euill
.
And
why
are
Christians
,
yea
Christ
himselfe
mocked
?
euen
for
this
confidence
in
his
God
,
Psalm
.
22.8
.
But
here
euery
man
blesseth
himselfe
,
and
God
forbid
that
men
that
professe
Christ
,
or
that
we
who
are
ordinarie
hearers
of
his
word
,
should
be
iustly
ranked
in
this
number
.
Yet
euen
of
vs
,
how
few
are
there
whom
the
truth
hath
set
free
from
lusts
,
and
seruice
of
some
sinne
or
other
?
Many
of
vs
indeed
haue
gone
farre
in
the
contemplation
of
this
truth
;
but
our
minds
,
and
soules
are
no
more
altered
,
and
changed
,
then
if
we
had
read
or
heard
some
humane
Histories
,
affecting
vs
for
the
time
,
but
leauing
vs
where
they
found
vs
at
first
.
How
few
of
vs
are
sanctified
by
this
truth
,
and
daily
proceed
on
to
encrease
in
sanctification
by
meane
of
it
?
which
that
it
is
the
scope
of
it
,
Christs
petition
teacheth
,
Ioh.
17.17
.
Nay
how
many
of
our
hearers
detaine
this
truth
in
vnrighteousnesse
?
that
is
,
while
they
heare
,
learne
,
and
can
remember
much
of
it
;
yet
in
their
courses
are
as
vaine
and
vngodly
as
euer
before
.
Which
plainely
argueth
a
forsaking
of
the
truth
vpon
the
plaine
feild
,
making
such
persons
more
liable
to
moe
,
and
more
fearefull
strokes
of
God
:
who
receiuing
the
truth
into
their
eares
,
vnderstandings
,
and
iudgements
,
but
turne
away
their
affections
from
it
,
yea
turne
from
it
in
their
practise
,
in
that
they
hate
to
be
reformed
by
it
.
And
if
we
haue
not
in
great
part
turned
away
from
the
truth
:
where
is
our
former
courage
,
and
resolution
for
it
?
may
not
the
Lord
iustly
complaine
of
vs
as
he
did
once
of
his
owne
people
?
they
haue
no
courage
for
the
truth
.
Many
of
vs
durst
better
haue
beene
seene
in
Christian
exercises
then
now
we
dare
;
we
could
better
beare
a
rebuke
for
our
profession
then
now
we
can
:
we
did
more
take
to
heart
the
dammage
of
the
truth
,
then
now
we
do
:
we
did
take
more
paines
for
it
,
we
could
be
at
more
cost
for
it
,
we
could
be
more
zealous
against
the
enemies
of
it
,
then
now
we
are
or
can
be
.
Alas
,
our
dasterdlines
,
and
timiditie
,
that
faint
before
daies
of
triall
;
nay
in
daies
,
not
only
of
peace
,
but
of
protection
,
and
encouragements
in
the
truth
:
what
can
we
promise
of
our selues
,
if
we
were
called
either
to
die
with
,
or
denie
Christ
?
Oh
therefore
let
vs
call
back
our selues
out
of
our
ruines
,
and
●●call
our
former
daies
,
〈◊〉
with
them
our
former
workes
:
as
such
as
meane
to
partake
in
that
honourable
commendation
of
the
Angel
of
the
Church
of
Thyatira
,
whose
workes
were
more
at
the
last
then
at
the
first
.
Vers.
15.
Vnto
the
pure
,
all
things
are
pure
,
but
vnto
them
that
are
defiled
and
vnbeleeuing
,
nothing
is
pure
,
but
euen
their
minds
and
consciences
are
defiled
.
The
connexion
of
these
words
with
the
former
is
not
easie
to
be
seene
,
vnlesse
we
conceiue
the
words
preceding
in
that
proper
sense
which
we
haue
giuen
of
them
;
and
then
this
verse
will
affoard
a
reason
of
the
former
.
For
the
Apostle
hauing
called
these
Cretians
from
attending
to
Iewish
●ables
,
and
commandements
of
men
,
that
is
,
such
fabulous
doctrines
as
still
would
keep
life
in
the
ceremoniall
differences
of
daies
,
and
meates
,
persons
,
and
garments
,
(
seeing
now
all
that
partition
wall
was
broken
downe
)
he
draweth
a
reason
from
that
libertie
which
now
is
obtained
for
Christians
,
vnto
whom
now
nothing
was
common
or
vnclean
,
but
might
be
purely
vsed
of
them
,
who
haue
their
hearts
purifyed
in
obeying
the
truth
.
And
this
reasons
is
enlarged
by
opposing
the
contrarie
in
a
similitude
of
the
like
,
To
the
impure
nothing
is
pure
:
not
onely
outward
things
,
but
their
chiefe
and
eminent
inward
parts
are
defiled
,
whether
we
consider
the
theoricall
part
,
that
is
,
the
minde
and
vnderstanding
,
so
as
they
can
neither
apprehend
,
conceiue
,
nor
iudge
of
the
truth
propounded
:
or
the
practicall
facultie
,
(
included
in
the
conscience
)
seeing
this
dependeth
vpon
the
former
,
it
must
also
be
polluted
:
the
which
two
faculties
,
if
they
be
depraued
and
vitiated
,
that
is
,
if
the
vnderstanding
be
blinded
,
and
the
conscience
led
by
such
a
blind
guid
,
how
can
it
be
but
the
whole
man
should
sinke
downe
in
the
puddle
of
all
impious
impuritie
?
That
is
the
scope
;
the
sense
and
meaning
followeth
.
To
the
pure
,
all
things
are
pure
,
]
In
this
former
branch
of
the
verse
,
three
generall
points
are
to
be
considered
.
1.
Who
are
meant
by
pure
persons
.
2.
How
all
things
are
pure
or
impure
.
3.
How
all
things
are
pure
to
the
pure
.
To
answer
the
first
question
,
purer
then
the
snowe
,
and
whiter
then
the
milke
:
our
visage
is
become
blacker
then
a
coale
:
But
a
puritie
of
an
other
qualitie
▪
such
a
one
as
is
renewed
vpon
vs
,
by
the
Lords
beholding
vs
,
&
cleauing
vnto
vs
,
&
not
that
shining
&
spotles
purity
,
which
we
had
while
we
were
able
to
behold
him
,
&
cleaue
vnto
him
.
This
puritie
then
is
not
set
in
vs
by
nature
,
but
made
ours
by
grace
;
and
beeing
the
puritie
of
our
Mediator
,
is
imputed
vnto
so
many
,
as
shal
stand
righteous
in
the
sight
of
God
the
Father
.
The
persons
therfore
here
called
pure
,
are
such
as
by
faith
,
are
set
into
Christ
,
by
whose
blood
they
are
iustified
,
and
by
whose
spirit
through
the
meanes
of
the
word
,
that
immortall
seede
of
regeneration
,
they
are
sanctified
and
reserued
vnto
life
euerlasting
.
And
hence
to
both
these
is
the
purifying
and
cleansing
of
sinners
ascribed
in
the
Scriptures
.
1.
Faith
not
onely
as
a
hand
laieth
hold
on
all
Christs
righteousnesse
,
to
make
the
sinner
stand
iust
before
God
;
but
inwardly
by
little
and
little
purifieth
the
heart
,
Now
are
ye
cleane
through
the
word
I
haue
spoken
vnto
you
.
Quest.
But
how
can
such
persons
be
called
pure
,
seeing
the
Lord
findeth
no
puritie
in
the
Angels
themselues
,
and
how
much
lesse
in
those
who
dwel
in
houses
of
clay
?
no
good
by
himselfe
.
all
faire
,
and
saith
,
there
is
no
spot
in
her
,
yea
,
as
pure
as
the
Sunne
,
as
faire
as
the
Moone
:
and
to
his
Apostles
,
that
they
were
all
cleane
euerie
whit
,
saue
Iudas
:
1.
because
by
faith
,
euerie
member
of
the
Church
laieth
hold
vpon
Christs
most
absolute
puritie
.
2.
the
spirit
of
regeneration
hath
washed
euery
part
,
although
in
part
onely
;
nor
so
cleane
as
it
shall
be
,
yet
so
as
that
perfect
puritie
is
sealed
&
assured
to
the
soule
by
it
.
3.
the
Lord
doth
account
euerie
such
beleeuer
pure
euen
for
the
present
,
&
imputeth
neuer
a
spot
vnto
them
,
but
reputeth
in
his
Christ
all
faire
.
4.
hath
promised
them
that
for
time
to
come
,
they
shall
become
so
absolutely
cleane
,
as
though
they
had
neuer
beene
defiled
.
Doctr.
The
estate
of
a
Christian
is
a
most
honourable
estate
;
Christians
are
pure
,
but
not
Puritans
.
Puritas
haec
est
iustitia
viatoris
,
non
comprehensorum
.
because
his
person
is
pure
in
the
sight
of
God
,
euen
whilest
he
liueth
here
vpon
earth
.
And
this
cannot
otherwise
be
,
seeing
such
a
one
beeing
predestinated
vnto
life
,
is
also
iustified
and
sanctified
:
by
the
former
of
which
a
sinner
is
perfectly
freed
from
the
guilt
and
curse
of
sinne
:
and
by
the
latter
imperfectly
▪
and
in
part
from
the
reliques
and
seruice
of
sinne
:
the
former
,
in
that
the
blood
of
Iesus
Christ
sprinkled
vpon
his
conscience
,
cleanseth
him
from
all
sinne
:
the
latter
,
pure
waters
vntill
it
be
cleane
.
Now
whereas
some
may
thinke
,
they
haue
inough
confessed
to
endite
sincere
Christians
of
blasphemie
,
or
heresie
at
the
least
,
as
hauing
opinion
of
their
owne
puritie
,
with
a
Pharisaicall
despising
of
others
:
saying
with
the
Iewe
,
stand
aloofe
,
for
I
am
more
holy
then
thou
:
or
with
the
Pharisie
,
Lord
I
thanke
thee
,
I
am
not
as
this
man
,
&c.
let
them
know
,
that
we
teach
,
and
true
beleeuers
hold
,
that
their
puritie
is
neither
their
owne
,
nor
so
in
their
owne
account
:
but
onely
in
regard
,
1.
of
Gods
washing
of
their
robes
in
the
blood
of
the
Lambe
:
and
2.
of
his
gracious
acceptance
of
them
so
washed
as
pure
and
cleane
.
Farre
is
the
true
beleeuer
from
the
damnable
conceit
of
the
Catharists
(
whome
in
our
language
we
tearme
Puritans
)
who
following
Novatus
his
heresie
,
were
also
called
Novatians
,
who
thought
that
the
life
of
a
iust
man
is
to
be
made
vp
without
sinne
,
spot
,
or
wrinckle
,
or
else
the
Church
could
not
be
made
vp
of
them
.
Farre
also
from
that
accursed
doctrine
of
the
Papists
,
Lord
forgiue
vs
our
debts
:
&
with
the
Publican
,
Lord
haue
mercie
on
mee
a
sinner
:
he
accounteth
his
owne
righteousnesse
as
a
stained
clout
:
well
knowing
,
that
if
he
should
challenge
righteousnesse
from
himselfe
▪
that
his
owne
cloathes
would
defile
him
:
yea
,
let
them
take
much
snow
and
nitre
,
yet
of
themselue●
can
they
neuer
be
cleane
,
but
that
Christ
becommeth
as
purging
fire
,
and
fullers
sope
vnto
them
.
Now
if
any
yet
thinke
it
vnreasonable
to
ascribe
both
puritie
and
impuritie
to
the
same
soule
▪
the
answer
is
,
the
Scripture
hath
taught
vs
how
to
conceiue
it
,
1.
Ioh.
1.7.8
.
The
blood
of
Iesus
Christ
purgeth
from
all
sinne
:
yet
if
any
say
he
hath
no
sinne
,
he
deceiueth
himselfe
.
It
is
indeede
Gods
grace
and
fauour
to
account
the
beleeuers
his
doue
and
vndefiled
,
and
in
regard
of
that
perfect
robe
of
righteousnesse
he
couereth
them
withall
,
to
adde
that
there
is
no
spot
in
them
:
but
it
is
grace
in
them
to
acknowledge
and
vtter
of
themselues
that
which
Christ
did
of
his
disciples
,
Ioh.
13.10
.
Non
de
puritate
omnimoda
,
&
perfectione
absoluta
,
vt
Iob.
14.4
.
&
Prov.
20.9
.
sed
opposita
hypocrisi
&
dolo
.
Psal.
119.1
.
Psal.
34.9
.
1.
Cor.
1.1
.
Scoffe
not
at
the
titles
by
which
the
Lord
honoureth
his
children
.
ye
are
all
cleane
,
but
you
had
neede
haue
your
feete
washed
:
seeing
that
this
purging
is
not
wrought
all
at
once
in
vs
,
but
by
degrees
,
and
that
in
this
life
there
remaineth
alwaies
some
impuritie
to
be
purged
.
Vse
.
1.
Let
none
dare
to
scoffe
at
the
godly
vnder
this
title
or
any
other
which
the
Lord
vouchsafeth
them
:
hearest
thou
the
Lord
accounting
his
Church
as
pure
as
the
sunne
,
and
perfect
and
vndefiled
in
their
way
,
calling
them
his
holy
ones
,
and
saints
,
and
thinkest
thou
this
a
sufficient
ground
to
scoffe
at
them
?
or
doest
thou
shewe
thy selfe
one
of
this
number
,
or
rather
is
it
not
the
part
of
an
Ismaelite
and
a
cursed
wretch
,
to
scoffe
at
the
sonnes
of
blessing
,
for
the
blessings
sake
?
nay
rather
,
seeing
the
Lord
thus
honoureth
his
seruants
,
and
testifieth
his
loue
in
passing
by
all
their
imperfections
,
as
though
there
were
none
:
let
such
as
haue
taken
occasion
to
scoffe
at
Christians
from
that
which
is
their
onely
approbation
before
God
,
euen
ioyne
themselues
to
the
people
of
God
,
that
as
the
liberties
of
Gods
people
in
Persia
,
made
many
of
their
enemies
become
Iewes
,
in
obeying
the
truth
,
through
the
spirit
.
Thus
the
Christian
man
beeing
like
a
cleare
chrystall
glasse
with
a
light
in
the
midst
,
which
must
needes
appeare
through
euery
part
of
it
,
hauing
within
him
the
light
of
grace
,
holdeth
it
forth
although
in
the
midst
of
a
froward
and
wicked
generation
.
if
any
man
purge
himselfe
,
he
shall
be
a
vessell
vnto
honour
,
sanctified
and
meete
for
the
Lord
,
and
prepared
vnto
euery
good
worke
.
3.
All
the
promises
of
God
are
made
only
to
such
:
Dauid
breaketh
out
into
a
resolued
conclusion
,
Psal.
73.1
.
Surely
God
is
good
to
Israel
,
to
the
pure
of
heart
.
Let
his
trialls
be
what
they
will
,
let
his
person
be
neuer
so
meane
,
let
his
name
be
neuer
so
reproched
,
the
Lord
respecteth
him
that
is
of
an
holy
conuersation
:
there
is
no
difference
between
Iew
and
Gentile
,
rich
and
poore
with
God
,
so
the
heart
be
purified
.
pure
hands
,
and
so
offer
that
cleane
offering
prophecied
of
to
be
lifted
vp
in
euery
place
.
God
heareth
not
sinners
,
saith
the
blind
man
.
And
the
exhortation
is
,
let
vs
drawe
neare
God
with
true
hearts
,
in
assurance
of
faith
,
sprinkled
in
our
hearts
from
an
euill
conscience
,
and
washed
in
our
bodies
with
pure
water
,
Heb.
10.22
.
Nay
more
,
the
studie
of
puritie
hath
the
promise
of
blessednesse
,
of
the
blessed
vision
of
God
,
ascend
into
the
mountaine
of
the
Lord
?
and
who
shall
stand
in
his
holy
place
?
Euen
he
that
hath
innocent
hands
,
and
a
pure
heart
.
no
man
shall
see
God
,
and
that
all
vncleane
persons
shall
be
kept
without
the
gates
of
the
Citie
:
of
such
pr●●ises
mooue
vs
to
cleanse
our selues
from
all
filthinesse
of
flesh
,
and
spirit
,
and
grow
vp
vnto
full
holines
in
the
feare
of
God
,
2.
Cor.
7.1
.
4.
This
course
is
a
note
of
a
true
beleeuer
,
who
as
in
other
things
,
so
herein
is
made
conformable
vnto
Christ
,
in
purging
himselfe
as
he
is
pure
:
whose
blood
through
the
eternall
spirit
offred
without
spot
by
himselfe
vnto
God
,
purgeth
our
consciences
from
dead
workes
to
serue
the
liuing
God
:
he
hath
giuen
vs
of
his
spirit
to
renew
vs
,
by
whose
blessed
dewes
we
might
be
besprinkled
as
with
pure
water
,
so
as
we
might
be
iustified
in
the
name
of
the
Lord
Iesus
,
and
by
the
spirit
of
our
God
.
He
hath
sent
out
his
chastisements
,
and
afflictions
in
such
greeuous
manner
,
as
our
Fathers
neuer
saw
the
like
,
by
which
as
by
rubbing
and
beating
,
and
wringing
,
many
might
be
purified
,
and
made
white
.
how
all
things
are
pure
or
impure
.
Ans.
All
things
may
be
said
to
be
pure
two
waies
:
1.
in
themselues
,
and
in
their
owne
nature
,
by
an
inherent
puritie
put
into
them
by
God
before
the
fal.
2.
in
their
vse
vnto
vs
by
an
acquisite
,
and
purchased
puritie
since
that
time
.
For
the
former
,
euery
creature
by
the
creation
was
good
,
1.
in
respect
of
it selfe
,
2.
in
regard
of
others
.
In
it selfe
,
1.
in
the
essence
and
beeing
:
for
whatsoeuer
is
,
so
farre
is
good
as
it
is
,
and
hath
a
beeing
,
yea
be
it
now
since
the
fall
in
other
respects
n●●●er
so
euill
.
2.
In
the
special
kind
and
parts
of
it
,
euery
particular
●●ing
,
&
euery
part
of
it
,
was
free
from
all
euill
.
3.
In
the
particular
manner
of
beeing
:
for
it
was
good
not
only
because
it
was
,
but
in
that
it
was
as
it
was
.
4.
In
all
the
qualities
of
it
:
in
reasonable
creatures
were
enlightned
vnderstandings
,
rectified
will
,
sanctified
affections
:
in
vnreasonable
was
subiection
and
seruiceablenes
vnto
the
Creator
,
and
the
reasonable
creature
:
in
a
word
,
all
the
actions
,
passions
,
and
motions
of
them
all
,
could
not
be
but
very
good
as
themselues
were
.
2.
Euery
creature
was
good
in
regard
of
others
:
whether
1.
God
,
for
himselfe
:
that
is
,
first
and
directly
:
or
2.
man
,
for
whose
vse
,
commoditie
,
comfort
,
and
honour
,
they
serued
:
Psal.
8.6
.
He
hath
put
all
things
vnder
his
feete
:
or
3.
other
creatures
:
God
saw
all
that
he
had
made
;
as
also
the
further
vehemencie
of
the
affirmation
aboue
all
the
former
,
and
lo
they
were
all
very
good
.
Now
although
we
may
truely
say
,
that
(
notwithstanding
the
vanitie
which
is
befallen
euery
creature
since
the
fall
)
all
things
according
to
their
common
nature
,
naturall
parts
,
and
created
qualities
,
are
Gods
good
creatures
,
euen
the
substance
,
reason
,
and
vnderstanding
of
the
deuill
himselfe
,
yet
none
of
this
puritie
is
here
properly
meant
by
our
Apostle
:
But
that
purchased
puritie
which
cannot
be
so
fitly
declared
,
till
we
haue
considered
how
since
the
fall
,
these
things
became
impured
.
Which
to
resolue
,
we
must
know
that
seeing
no
creature
in
the
nature
of
it
,
neither
in
the
beeing
nor
manner
of
beeing
;
not
yet
in
the
naturall
parts
or
qualities
is
impure
;
all
the
impuritie
which
is
vpon
them
is
accidentall
:
and
that
either
by
1.
Gods
holy
institution
,
or
2.
mans
corruption
.
By
the
former
,
creatures
and
actions
in
themselues
,
But
the
maine
impuritie
which
is
befallen
the
creatures
,
is
by
meanes
of
mans
corruption
:
and
that
is
either
more
generall
,
or
more
speciall
.
The
generall
impuritie
on
them
all
was
by
the
sinne
of
Adam
,
and
all
mankind
in
his
loynes
,
whereby
he
both
lost
himselfe
,
and
all
things
tending
to
his
comfort
:
for
as
he
set
all
out
of
frame
,
and
defiled
euery
thing
within
him
,
insomuch
as
all
his
thoughts
are
euill
continually
,
all
his
words
are
tainted
with
the
filthinesse
of
his
rotten
heart
,
which
sendeth
them
out
,
all
his
actions
spirituall
,
ciuill
,
naturall
,
are
so
many
sinnes
:
euen
so
all
things
without
him
,
are
impured
by
and
to
him
,
seeing
by
his
sinne
he
hath
forfeyted
them
all
,
and
hath
no
right
to
the
least
of
them
.
And
further
,
as
all
of
the
creatures
are
lost
;
so
many
of
them
are
after
a
sort
vncleane
,
impure
,
and
so
are
become
hurtfull
,
and
euill
to
mans
vse
,
as
todes
,
serpents
,
poysons
,
venemous
,
feirce
and
sauage
creatures
,
all
which
the
curse
of
God
vpon
mans
sinne
hath
impured
in
their
particular
nature
,
although
in
their
common
nature
they
abide
good
still
.
More
specially
,
all
creatures
and
actions
,
neuer
so
good
,
or
indifferent
,
are
impured
by
mans
abuse
two
waies
.
1.
when
they
are
vsed
or
done
,
by
any
impure
person
;
2.
or
else
by
any
person
in
an
impure
manner
.
When
any
thing
is
done
or
vsed
by
vnholy
men
,
or
vnholily
be
it
neuer
so
good
,
it
is
impured
:
not
beeing
vsed
or
done
in
faith
and
good
consci●nce
.
others
.
Our selues
,
when
we
vse
any
creature
,
or
performe
any
action
with
a
doubtfull
conscience
,
that
is
,
whereof
either
the
word
hath
not
,
or
we
out
of
it
,
haue
no
warrant
:
in
which
ca●e
tender
consciences
must
be
tendred
,
rather
then
be
racked
by
authoritie
:
for
be
the
things
in
themselues
neuer
so
lawfull
,
be
they
neuer
so
generally
entertained
in
the
iudgement
and
practise
of
others
,
they
are
vtterly
vnlawfull
to
me
,
without
such
information
.
Others
if
they
be
scandalized
,
they
are
either
within
the
Church
,
or
without
:
and
they
both
in
things
either
,
1.
euill
,
or
2.
indifferent
,
hauing
on
them
a
shewe
of
euill
.
For
necessarie
things
enioyned
by
the
word
,
there
can
bee
no
scandall
giuen
,
as
preaching
,
hearing
,
praying
:
these
and
such
must
bee
done
,
though
all
the
world
take
offence
at
them
.
Thus
Paul
preached
Christ
a
stumbling
blocke
,
and
scandall
to
Iewe
and
Gentile
:
and
Daniel
prayeth
to
his
God
,
although
the
king
and
all
the
countrie
raged
against
him
.
This
offence
is
Pharisaicall
,
taken
,
but
not
giuen
.
Now
for
scandall
giuen
,
●
.
in
things
euill
is
;
when
a
man
by
word
,
deede
,
or
doctrine
disagreeable
to
the
lawe
of
God
becommeth
a
stumbling
blocke
,
and
cause
of
offence
.
1.
To
the
wicked
,
whome
they
make
worse
in
their
euil
,
more
obdurate
,
and
further
off
from
repentance
.
2.
To
the
good
:
whether
stronger
,
both
grieuing
them
,
and
bringing
reproach
vpon
them
:
or
weaker
,
who
are
not
onely
discouraged
from
their
good
beginnings
;
but
forced
often
to
participate
in
that
sinne
,
whereof
they
haue
a
president
in
an
other
.
Wo
to
that
man
by
whom
such
offences
as
these
shall
come
.
In
this
kind
was
Peter
an
offence
to
Christ
,
whom
therefore
he
calleth
Satan
,
and
commandeth
him
to
come
behinde
him
.
2.
In
things
indifferent
,
scandall
is
giuen
when
vnseasonably
,
and
out
of
the
rule
of
charitie
they
are
vsed
:
in
which
case
the
Apostle
acknowledgeth
things
lawfull
,
inexpedient
:
and
professeth
that
he
will
neuer
eate
flesh
,
before
he
will
offend
his
brother
,
that
is
,
his
weake
brother
:
Now
to
remooue
all
this
impuritie
,
we
must
haue
a
proportionall
puritie
purchased
by
Iesus
Christ
.
By
whom
,
1.
in
regard
of
our
persons
,
being
beleeuers
,
we
partake
with
all
his
righteousnesse
,
and
puritie
,
and
so
are
againe
entitled
to
our
first
right
in
the
creatures
.
2.
In
regard
of
the
things
themselues
:
our
libertie
is
procured
from
the
bondage
and
heauie
yoke
both
of
the
lawe
morall
and
ceremoniall
;
by
whose
appearance
,
death
and
resurrection
are
obtained
.
1.
●
deliuerance
from
all
euill
of
sinne
and
punishment
within
and
without
vs
.
2.
restitution
to
all
the
good
,
yea
a
further
good
then
that
was
from
which
we
fell
.
3.
freedome
from
all
ceremoniall
pollution
,
and
libertie
in
all
those
creatures
which
by
ceremonie
was
vncleane
.
3.
In
regard
of
our
right
vse
,
he
hath
giuen
vs
precepts
and
commandements
in
things
necessarie
;
and
rules
of
direction
in
things
indifferent
.
Now
from
this
second
point
we
may
note
sundrie
worthie
lessons
,
which
I
will
onely
propound
,
and
not
stand
vpon
them
,
because
I
will
hasten
to
the
third
and
principall
point
of
all
.
3.
The
restitution
of
vs
to
our
former
right
is
onely
from
our
Lord
Iesus
Christ
,
and
our
first
right
is
recouered
to
vs
on
this
manner
.
First
,
as
we
were
at
oddes
with
the
Creator
,
and
consequently
with
the
creature
;
euen
so
first
we
are
reconciled
vnto
God
through
Christ
,
and
then
to
the
creatures
:
for
when
Christ
(
who
is
our
peace
)
hath
wrought
our
peace
with
God
,
he
bringeth
backe
our
peace
:
both
the
inward
peace
of
our
owne
consciences
,
which
before
could
doe
nothing
but
accuse
and
terrifie
;
as
also
peace
with
others
,
friends
and
enemies
,
yea
euen
with
the
beast
of
the
field
,
and
the
stone
in
the
wall
:
and
euerie
thing
striketh
a
couenant
of
peace
with
him
who
hath
entred
into
league
with
the
creator
of
it
.
If
any
man
then
would
haue
any
right
in
any
creature
he
vseth
,
he
must
not
hold
it
by
the
broken
title
in
the
first
Adam
,
but
by
a
recouered
and
newe
purchase
in
the
second
Adam
,
who
is
the
Lord
of
glorie
blessed
for
euer
.
The
third
generall
point
is
;
How
all
things
are
pure
to
the
pure
?
Ans.
That
we
may
rightly
and
properly
conceiue
the
Apostles
meaning
,
we
must
knowe
,
1.
That
the
vniuersall
particle
,
all
things
]
admitteth
restraint
,
and
may
not
be
extended
beyond
the
Apostles
intendment
,
who
speaketh
onely
of
such
things
as
are
not
forbidden
by
the
law
of
God
,
or
nature
:
or
rather
onely
of
things
of
an
indifferent
nature
,
which
in
themselues
are
neither
commanded
nor
forbidden
,
and
neither
good
nor
euill
in
their
substance
and
nature
,
but
are
to
be
vsed
or
not
vsed
according
to
the
circumstances
and
occasions
of
them
:
such
things
as
these
are
,
meat
,
drinke
,
apparell
,
recreation
,
sleepe
,
marriage
,
single
life
,
riches
,
pouertie
,
bondage
,
freedome
,
&c.
And
it
may
not
seeme
strange
thus
to
restraine
this
generall
proposition
;
seeing
we
haue
it
thus
limited
in
sundrie
other
places
,
1.
Cor.
6.4
.
all
things
are
lawfull
,
but
not
profitable
:
and
cap.
10.23
.
all
things
are
lawfull
for
me
,
but
not
expedient
:
Rom.
14.20
.
all
things
indeede
are
pure
,
but
destroy
not
for
meats
,
&c.
2.
By
pure
is
meant
nothing
else
but
that
all
such
things
are
free
now
to
be
vsed
in
good
conscience
,
without
scruple
,
by
meanes
of
our
Christian
libertie
.
And
3.
in
that
he
addeth
to
the
pure
,
he
sheweth
how
we
come
to
haue
title
in
this
libertie
,
euen
by
becomming
beleeuers
,
and
getting
our
hearts
purified
by
faith
.
In
one
word
all
indifferent
things
,
are
pure
,
bee
purely
and
rightly
vsed
.
The
which
point
leadeth
vs
to
demand
and
answer
a
great
question
worthie
to
be
with
iudgement
determined
,
as
beeing
of
verie
great
vse
thorough
the
whole
life
of
a
Christian.
Quest.
How
may
things
indifferent
which
in
their
nature
are
pure
to
the
beleeuer
,
become
so
vnto
him
in
their
vse
?
Ans.
Then
doth
the
beleeuer
vse
them
purely
when
he
is
lead
vnto
,
and
moderated
in
the
vse
of
them
by
these
three
vertues
.
1.
faith
.
2.
loue
.
3.
sobrietie
.
The
first
of
which
looketh
vp
vnto
God
:
the
second
looketh
downeward
vnto
man
:
the
third
respecteth
the
beleeuer
himselfe
;
none
of
all
which
must
be
offended
and
preiudiced
in
and
by
the
vse
of
them
.
The
first
looketh
to
the
lawfulnes
of
the
thing
to
be
vsed
:
the
second
to
the
profitablenesse
:
the
third
to
the
due
proportion
for
the
manner
and
measure
.
faith
?
Answ.
1.
When
they
are
vsed
both
by
warrant
and
leaue
from
God
:
our
warrant
is
from
Gods
word
:
our
leaue
is
obtained
by
prayer
before
,
and
thanksgiuing
after
:
for
euerie
creature
of
God
is
good
,
thus
sanctified
by
the
word
and
prayer
.
The
word
giueth
vs
warrant
that
the
creature
is
made
free
and
lawfull
for
vs
to
vse
with
good
conscience
;
not
onely
by
the
word
of
creation
in
the
beginning
;
but
since
by
that
word
which
assureth
that
in
Christ
all
things
are
pure
to
the
pure
.
Obiect
.
But
how
can
the
word
warrant
in
these
things
which
are
neither
commanded
nor
forbidden
in
it
,
as
to
eate
this
or
that
meate
,
put
on
this
or
that
garment
,
&c.
Ans.
We
must
haue
a
word
,
if
not
commanding
,
yet
permitting
the
vse
of
them
,
for
euery
one
must
be
fully
perswaded
in
his
minde
:
nothing
is
impure
in
it selfe
,
yet
is
it
to
him
that
thinketh
it
so
.
2.
Although
we
haue
not
particular
places
,
prescribing
the
particulars
of
this
kind
,
yet
haue
we
a
generall
word
freeing
them
from
legall
commonnes
and
vncleannes
:
not
only
in
this
and
many
other
texts
,
but
especially
in
Act.
10.
in
Peters
vision
.
3.
Although
we
haue
not
a
seuerall
precept
for
euery
particular
commanding
,
yet
haue
we
direction
in
the
word
by
generall
rules
of
restraint
;
the
tast
of
which
shall
after
be
giuen
.
Againe
,
we
vse
them
by
faith
when
we
vse
them
by
leaue
obtained
through
prayer
(
which
also
implieth
a
word
to
ground
it selfe
vpon
)
whereby
we
both
entreate
an
holy
vse
of
all
these
outward
things
:
as
also
lift
vp
our
hearts
in
thanksgiuing
for
our
libertie
in
them
,
and
Gods
blessing
of
them
vnto
vs
.
Secondly
,
then
we
vse
them
in
faith
,
when
through
the
whole
vse
of
them
,
we
propound
before
vs
the
glorie
of
God
:
ayming
directly
hereat
,
that
he
may
haue
the
honour
of
them
,
whose
we
and
they
are
,
and
by
whose
leaue
we
reape
the
comfort
of
them
:
1.
Cor.
10.3
.
Whether
yee
eate
or
drinke
,
or
whatsoeuer
yee
doe
,
doe
all
to
the
glorie
of
God
;
men
conceiue
that
they
neede
not
thinke
on
God
,
but
in
the
Church
,
or
in
their
priuate
family-worship
,
and
so
banish
him
from
their
tables
,
and
ciuill
actions
,
but
most
of
all
from
their
recreations
and
sports
,
here
euery
mention
of
God
is
vnsauorie
and
vnseasonable
:
but
that
word
of
the
Apostle
,
whatsoeuer
ye
doe
,
and
do
all
to
the
glorie
of
God
,
teacheth
another
lesson
:
namely
,
that
there
is
no
action
wherein
it
is
lawfull
to
dishonour
,
no
not
to
depart
or
forget
God
,
and
the
glorie
due
vnto
him
.
Thirdly
,
When
by
the
naturall
or
ciuill
vse
of
them
,
faith
raiseth
it selfe
to
some
spirituall
meditation
:
as
for
example
:
in
the
vse
of
bread
,
stirring
vp
the
heart
to
hunger
after
,
and
feed
vpon
Christ
:
in
putting
on
our
clothes
,
to
meditate
of
putting
on
the
Lord
Iesus
Christ
as
a
garment
:
in
putting
them
off
,
of
the
casting
off
the
old
man
with
his
lusts
:
In
vndertaking
a
iourney
,
conceiuing
the
life
as
a
pilgrimage
;
in
returning
home
to
thinke
of
our
rest
in
heauen
:
in
our
marriages
to
conceiue
our selues
the
spouses
of
Christ
,
and
such
like
:
in
which
we
see
an
euident
worke
of
faith
,
lifting
vp
the
heart
from
earthly
to
heauenly
things
.
Secondly
,
Things
indifferent
must
be
vsed
in
loue
:
without
the
offence
,
2.
when
to
the
edification
of
others
.
First
,
without
offence
:
is
euill
to
him
that
eateth
with
offence
:
and
Paul
would
neuer
eate
meate
,
before
he
would
offend
.
all
things
to
all
such
persons
:
and
Christ
himselfe
would
not
quench
a
smoaking
flaxe
.
Some
other
are
obstinate
,
stiffe
,
yea
and
malitious
,
from
whom
we
must
challenge
our
Christian
libertie
.
If
men
be
carping
Pharisies
,
or
wilfull
Papists
,
the
counsell
is
,
Let
them
alone
:
nay
more
,
made
a
couenant
with
the
Lord
,
and
caused
all
his
people
to
stand
vnto
it
,
2.
Chro.
34.32
.
Now
as
we
may
not
offend
our
priuate
brethren
,
so
much
lesse
the
publike
Magistrate
,
who
hath
power
giuen
him
of
God
to
limit
and
restraine
our
ouercommon
vse
of
these
things
by
wholesome
lawes
concerning
things
indifferent
,
which
lawes
we
are
bound
in
conscience
to
obey
:
for
then
their
indifferencie
ceaseth
not
in
regard
of
themselues
,
but
of
that
law
restraining
them
.
And
here
sundrie
questions
may
be
further
demanded
:
As
,
1.
Whether
a
man
may
with
a
safe
conscience
eate
flesh
at
times
prohibited
by
the
Magistrate
?
Answ.
In
this
one
instance
direction
is
giuen
euen
in
all
the
other
things
of
this
kinde
,
as
concerning
daies
,
garments
,
&c.
therefore
I
say
,
that
to
eate
or
doe
any
other
thing
against
a
law
,
is
one
thing
:
and
to
doe
otherwise
then
the
law
commands
in
these
things
,
is
another
:
the
former
commonly
1.
hindreth
the
end
of
the
law
:
2.
contemneth
the
authoritie
of
the
law
maker
:
3.
hath
no
iust
cause
in
it selfe
:
4.
careth
not
for
the
offence
of
others
:
this
is
alwaies
a
sinne
against
God
,
and
a
breach
of
the
fifth
commandement
:
but
otherwise
,
the
former
cautions
duly
obserued
,
I
see
not
how
it
is
a
sinne
in
conscience
to
eate
besides
the
law
.
Quest.
But
can
any
Magistrate
make
a
law
to
binde
the
conscience
▪
Answ.
No
,
but
yet
we
must
obey
their
wholesome
lawes
for
conscience
sake
;
which
conscience
is
bound
not
by
the
law
of
the
Magistrate
,
but
by
Gods
law
,
which
bindeth
to
obedience
of
the
Magistrates
lawes
in
all
lawfull
and
honest
things
;
so
Paul
,
Rom.
13.5
.
subiecteth
not
the
conscience
to
the
lawes
of
men
,
but
to
Gods
ordinance
,
inforcing
obedience
to
such
humane
lawes
as
●ight
not
with
his
owne
.
Quest.
3.
But
how
stand
we
to
the
libertie
,
wherein
Christ
hath
set
vs
free
,
if
we
suffer
the
Magistrate
to
curb
vs
of
it
?
Answ.
Wel
inough
,
seeing
the
Magistrate
medleth
not
with
the
libertie
in
conscience
purchased
by
Christ
:
Secondly
,
To
vse
out
libertie
in
loue
,
we
must
not
onely
not
cast
back
our
brethren
,
but
edifie
them
,
and
bring
them
forward
in
godlinesse
:
all
things
must
profit
:
1.
Cor.
10.23
.
all
things
are
lawfull
,
but
all
things
edifie
not
:
And
the
generall
rule
of
all
indifferent
things
is
,
Let
all
things
be
done
to
edification
:
and
Rom.
15.1
,
2.
Let
euerie
man
please
his
neighbour
to
edification
,
euen
as
Christ
pleased
not
himselfe
,
but
others
.
Whatsoeuer
then
it
is
of
this
ranke
,
which
either
would
weaken
,
or
not
edifie
our
brother
,
be
it
neuer
so
lawfull
,
neuer
so
profitable
to
our selues
,
neuer
so
powerfully
by
earthly
authoritie
enioyned
Christians
,
who
are
not
borne
to
themselues
,
but
vnto
Christ
,
vnto
his
Church
,
and
vnto
the
fellowe
members
,
must
not
dare
to
meddle
with
it
;
seeing
the
higher
commandement
of
God
,
bindeth
to
giue
no
offence
,
neither
to
Iew
nor
Gentile
,
nor
to
the
Church
of
God
.
And
herein
let
vs
propound
Daniels
example
for
our
imitation
,
who
to
many
might
seeme
not
only
too
strict
,
but
verie
vnwise
for
so
small
a
thing
as
he
stood
vpon
to
forgoe
the
Kings
fauour
and
his
owne
aduancement
;
yet
because
he
could
not
vse
his
libertie
in
the
Kings
meat
without
the
offence
of
himselfe
and
others
,
he
would
not
doe
the
least
euill
for
the
greatest
good
:
it
was
not
frowardnesse
in
him
,
nor
disobedience
to
the
King
;
but
conscience
and
obedience
to
God
,
which
made
him
keepe
himselfe
pure
from
it
.
Thirdly
,
although
we
vse
things
indifferent
in
faith
,
and
loue
,
and
yet
forget
sobrietie
,
all
things
are
lawfull
for
me
,
but
I
will
not
be
brought
vnder
the
power
of
any
thing
.
The
cheife
point
of
Christian
libertie
is
,
to
vse
the
creature
as
not
vsing
it
,
reioyce
in
it
as
not
reioycing
:
to
buy
as
not
buying
,
Vse
.
Now
to
drawe
this
doctrine
into
our
best
vse
:
it
will
be
worth
our
inquirie
to
consider
how
grieuously
men
offend
against
al
these
rules
,
in
which
that
men
may
better
take
notice
of
their
continuall
failings
I
will
stand
somewhat
the
longer
,
and
manifest
how
men
impure
these
things
.
Secondly
,
the
creature
not
sanctified
by
the
word
and
prayer
,
Pray
continually
,
In
all
things
giue
thankes
.
How
many
are
so
farre
from
this
,
as
that
they
either
cannot
,
or
are
ashamed
to
pray
and
praise
God
for
their
liberall
prouision
in
meate
and
drinke
?
a
man
cannot
imagine
the
bruitishnesse
of
numbers
of
men
,
and
perhaps
reputed
Christians
in
this
behalfe
,
who
no
more
lift
vp
their
hearts
or
hands
vnto
the
Lord
,
then
the
bruit
beasts
themselues
,
which
deuoure
the
food
,
but
cannot
consider
that
they
are
fedde
by
some
other
thing
without
the
foode
it selfe
:
such
persons
as
little
conceiue
that
in
Adam
all
the
creatures
and
the
right
in
them
was
lost
:
so
as
there
is
no
right
left
in
them
,
but
by
leaue
from
God
through
Iesus
Christ
:
as
little
doe
they
depend
vpon
God
for
his
blessing
,
which
is
the
staffe
of
their
liues
;
but
rather
in
the
midst
of
Gods
mercie
,
they
grow
vp
into
securitie
and
forgetfulnes
of
him
,
yea
lift
vp
their
heeles
against
him
,
and
corrupt
themselues
in
the
things
they
vse
,
giuing
vp
themselues
vnto
intemperance
,
idlenes
,
filthie
lusts
,
speaches
,
and
actions
,
For
first
,
whose
are
the
heauens
and
earth
,
and
the
furniture
of
them
?
the
birds
of
the
aire
,
the
beasts
of
the
field
,
the
sheepe
on
a
thousand
mountaines
;
they
are
mine
,
saith
the
Lord
.
Who
is
it
that
openeth
his
hand
and
filleth
all
things
?
who
spreadeth
our
cloath
for
vs
,
who
filleth
our
cups
,
O
Lord
,
how
excellent
is
thy
name
in
all
the
world
?
2.
Paul
commandeth
vs
,
1.
Thess.
15.19
.
In
all
things
giue
thanks
;
and
addeth
this
reason
,
for
this
is
the
will
of
God
:
doth
not
he
then
against
the
will
of
God
,
that
vseth
his
creatures
without
thanksgiuing
?
nay
consider
the
place
a
little
further
:
Christians
are
there
enioyned
to
be
thankfull
to
God
in
their
miseries
,
persecutions
,
wants
,
imprisonments
,
in
all
straights
,
yea
in
death
it selfe
:
and
should
not
such
as
professe
themselues
Christians
,
expresse
much
more
their
thankefulnesse
to
God
,
for
their
riches
,
health
,
prosperitie
,
pleasures
,
comforts
,
and
abundance
of
all
things
?
which
if
they
shall
not
doe
,
the
heathen
themselues
which
haue
no
part
in
Christ
,
shall
rise
vp
in
iudgement
against
them
,
who
can
and
haue
beene
exceeding
thankfull
for
worldly
prosperitie
;
and
it
is
likely
they
would
haue
beene
much
more
if
they
had
knowne
any
better
portion
:
Nay
,
the
verie
bruit
beasts
shall
condemne
such
bruitish
men
:
for
shall
the
Lyons
seeke
their
meate
of
God
?
shall
the
rauens
call
vpon
him
for
their
foode
?
shall
the
eies
of
all
things
looke
vp
vnto
God
,
to
receiue
their
meate
from
his
hand
?
and
shall
not
all
things
condemne
men
,
vnto
whom
only
the
Lord
hath
framed
eies
,
that
can
turne
themselues
vpward
towards
him
;
and
yet
are
seldome
or
neuer
lifted
vp
in
testimonie
of
their
dependance
vpon
him
?
3.
Who
can
heare
the
Apostle
affirming
,
that
euery
creature
of
God
is
good
,
but
so
as
it
be
first
sanctifyed
by
the
word
and
prayer
;
that
cannot
conclude
against
himselfe
,
and
say
,
surely
,
if
I
doe
not
pray
for
a
blessing
,
and
praise
God
for
this
creature
set
before
me
,
I
am
not
to
vse
it
,
vnlesse
I
would
both
pollute
it
,
and
my selfe
in
it
;
for
till
I
pray
,
it
is
not
sanctified
,
it
is
vnholy
to
me
.
Obiect
.
thankes
in
the
presence
of
them
all
:
and
how
iust
a
thing
is
it
,
when
thou
hast
eaten
,
and
filled
thy selfe
,
thou
shalt
blesse
the
Lord
thy
God
:
he
doth
as
a
man
,
who
sitteth
downe
and
taketh
his
dinner
in
an
inne
,
and
goeth
away
without
paying
the
inholder
his
due
;
Now
more
particularly
I
will
shewe
in
the
seuerall
kinds
of
things
indifferent
,
the
common
failings
of
men
against
the
three
former
rules
:
and
because
the
particulars
are
so
many
as
if
I
should
prosecute
them
all
,
I
should
drawe
this
treatise
beyond
a
iust
extent
;
I
will
therefore
onely
speake
of
fowre
which
are
of
most
ordinarie
vse
.
1.
Of
meates
and
drinkes
.
2.
garments
and
apparell
.
3.
riches
and
wealth
.
4.
sportes
and
recreations
.
For
the
first
:
meat
&
drink
who
eate
not
their
owne
bread
lawfully
gotten
by
Gods
blessing
vpon
a
lawfull
calling
,
as
all
gamesters
,
feeding
themselues
by
other
mens
losses
:
all
vsurers
,
who
eate
vp
other
mens
strength
and
sweate
:
all
vniust
persons
,
who
eate
the
bread
of
deceit
:
all
idle
,
lustie
,
and
wandring
beggars
,
who
ought
not
to
eate
;
none
of
these
haue
right
to
a
morsell
of
bread
gotten
by
such
meanes
;
and
yet
it
is
to
be
feared
that
many
amongst
vs
would
looke
but
with
leane
faces
,
if
they
should
eate
no
more
then
they
well
came
by
:
many
a
sta●uen
face
would
convince
many
a
one
of
much
stollen
bread
.
not
for
the
afflictions
of
Ioseph
.
Goe
eate
the
fatte
,
and
drinke
the
sweete
,
and
send
part
to
them
,
for
whome
none
is
prepared
.
compell
another
to
drinke
aboue
that
himselfe
would
:
Secondy
,
in
apparell
these
rules
are
transgressed
.
The
first
.
1.
When
men
or
women
weare
strange
fashions
and
guises
:
pure
,
honest
,
of
good
report
,
&c.
those
things
must
we
doe
:
and
the
threatning
is
,
that
God
will
visit
all
such
as
weare
strange
attire
:
not
the
hidden
man
of
the
heart
)
but
that
lightnesse
,
vanitie
,
want
on
and
dishonest
disposition
,
which
wageth
battaile
not
against
Christianitie
only
but
euen
ciuillitie
,
and
humanitie
it selfe
:
some
wearing
their
apparell
not
to
couer
their
nakednes
,
the
right
end
for
which
the
Lord
instituted
it
:
but
as
hauing
put
off
all
shame
to
discouer
their
nakednes
further
then
a
man
of
any
modestie
and
ciuill
behauiour
would
be
willing
to
looke
vpon
:
others
so
devising
and
wearing
their
clothes
as
if
they
were
willing
to
put
themselues
into
a
frame
,
wherein
they
cannot
only
not
turne
themselues
to
any
busines
,
but
are
scarse
at
libertie
to
feed
themselues
;
but
as
the
picture
in
a
frame
or
table
is
wholly
mooued
or
else
neuer
a
whit
,
so
many
women
especially
are
so
fitted
in
their
frames
,
as
the
whole
frame
must
be
remooued
before
they
can
mooue
any
part
about
any
profitable
labour
or
busines
:
and
so
are
fit
for
nothing
but
as
pictures
in
tables
to
be
looked
vpon
.
Sure
I
am
,
the
vertuous
woman
was
neuer
thus
attyred
:
Prov.
30.
2.
Those
transgresse
the
first
rule
,
who
by
their
apparell
confound
the
sexes
.
man
may
not
weare
the
womans
apparell
,
nor
the
woman
the
mans
:
then
which
nothing
is
more
common
in
maskes
and
plaies
,
euen
hereby
most
iustly
condemned
.
The
second
rule
is
transgressed
by
such
,
1.
as
weare
any
garment
in
religious
or
ciuill
vse
with
the
offence
of
the
brethren
.
snares
of
the
deuill
:
the
former
suffereth
not
God
himselfe
,
this
latter
suffereth
not
his
kingdome
to
become
our
portion
.
3.
When
men
trust
in
vncertaine
riches
,
as
in
a
sure
hold
,
saying
to
the
wedge
of
gold
,
thou
art
my
hope
:
this
maketh
it
hard
for
a
rich
man
,
that
is
,
(
as
Marke
expoundeth
it
)
one
that
trusteth
in
riches
,
to
be
saued
,
and
necessarily
must
therefore
be
a
great
enemie
to
faith
.
vnrighteous
mammon
,
Giue
almes
of
that
yee
haue
,
and
all
shall
be
cleane
vnto
you
:
in
which
words
Christ
teacheth
the
Pharisies
,
that
their
meate
is
not
then
cleane
,
when
it
is
serued
vp
in
cleane
dishes
,
but
when
their
consciences
are
cleansed
and
purified
by
faith
,
which
will
manifest
it selfe
in
such
fruits
of
loue
and
mercie
as
he
speaketh
of
.
rich
and
poore
meete
,
God
made
them
both
:
he
accepteth
not
the
person
of
the
rich
,
nor
contemneth
the
person
of
the
poore
:
and
of
the
two
,
the
broken
soule
is
the
delight
of
his
eye
.
Why
should
then
the
gazing
vpon
any
of
these
outward
things
,
dazle
or
perish
any
mans
eye
?
seeing
we
ought
to
looke
vpon
our selues
and
others
as
God
looketh
.
2.
When
men
wast
them
in
pride
,
prodigalitie
,
gaming
,
vncleanenes
,
or
any
other
vnchristian
course
:
for
they
are
not
Lords
of
them
but
stewards
,
which
must
be
called
to
a
reckoning
:
which
when
we
come
to
make
vp
,
what
comfort
will
it
be
to
giue
in
,
as
many
can
doe
no
other
?
so
much
weekely
spent
at
the
tauerne
;
so
much
at
cards
and
dice
;
so
much
in
the
bowling
close
or
alley
;
so
much
in
some
one
ruff
more
then
needed
;
so
much
perhaps
in
compassing
my
filthy
lust
,
and
euery
of
these
draw
deepe
:
and
when
the
Lord
shall
aske
,
yea
but
how
much
vpon
the
poore
,
vpon
the
Ministerie
,
vpon
godly
vses
?
oh
here
thou
wast
able
to
doe
nothing
at
all
.
Oh
wretched
man
,
looke
to
the
matter
betime
,
thy selfe
would
take
no
such
bills
of
thy
seruants
,
but
thou
wouldst
turne
them
away
:
and
canst
thou
look
for
any
other
but
that
the
Lord
should
turne
thee
out
of
his
doores
?
3.
When
God
calleth
to
forsake
all
or
part
,
yet
neither
in
disposition
,
nor
indeed
a
man
doth
so
:
he
that
possesseth
,
must
be
as
if
he
possessed
not
:
Christs
Disciple
must
forgoe
all
,
the
young
man
,
if
he
will
follow
Christ
;
must
sell
all
,
that
is
,
in
all
things
to
be
content
:
The
fourth
sort
of
things
indifferent
,
are
recreations
,
in
which
the
first
rule
is
broke
,
Recreations
not
vsed
in
1.
Faith
.
Non
est
bonum
ladere
cum
sanctis
.
1.
when
men
sport
themselues
with
things
not
warranted
,
or
forbidden
in
the
word
.
As
seeing
all
recreations
ought
to
be
of
indifferent
things
,
no
man
ought
to
recreate
himselfe
,
●
.
either
with
holy
things
:
or
2.
with
vnholy
and
sinnefull
things
.
For
the
former
;
〈◊〉
the
word
of
God
in
the
Scriptures
is
holy
,
as
God
himselfe
is
;
and
therefore
it
is
a
fearefull
sinne
to
iest
in
the
phrases
of
Scriptures
,
and
so
to
take
the
name
of
God
in
vaine
.
2.
The
iudgements
of
God
are
no
fit
matters
to
sport
our selues
withall
,
whether
in
man
or
beast
.
When
we
see
a
naturall
foole
plaie
the
foole
,
or
madde
men
in
their
frantike
fits
,
this
defect
in
them
is
a
fearefull
fruit
of
sinne
,
a
matter
of
mourning
,
and
not
of
laughter
:
they
that
keepe
fooles
onely
to
solace
themselues
by
their
follie
,
haue
no
warrant
so
to
doe
:
of
all
the
pleasures
lawfull
or
vnlawfull
,
that
Salomon
tried
his
heart
withall
,
we
read
of
no
such
;
it
is
no
lawfull
recreation
:
but
for
other
better
ends
it
is
fit
such
poore
creatures
should
be
kept
.
And
for
that
most
generall
iudgement
of
God
,
the
enmitie
of
the
creatures
,
the
principall
vse
we
ought
to
make
thereof
,
is
the
acknowledging
of
that
fearefull
brand
of
mans
sinne
deeply
imprinted
in
the
poore
creatures
;
the
serious
consideration
whereof
,
duly
applied
,
must
needes
rather
breake
then
delight
a
mans
heart
.
Yet
euen
of
this
enmitie
and
pursuit
of
some
kinds
of
the
creatures
,
there
may
be
another
lawfull
vse
by
way
of
recreation
,
delight
,
and
exercise
,
as
especially
in
hunting
,
hauking
,
and
such
like
disports
,
vsed
with
moderation
,
and
without
needlesse
tormenting
of
silly
beasts
.
But
none
that
hath
either
Christianitie
,
or
naturall
affections
,
can
take
delight
in
the
cruell
murthering
,
to
make
a
pastime
of
sinne
:
and
againe
,
he
casteth
firebrands
,
arrowes
,
and
deadly
things
,
and
saith
,
am
I
not
in
sport
?
The
second
rule
of
loue
is
neglected
,
1.
when
any
of
our
recreations
tend
to
the
hurt
of
man
:
Thirdly
,
they
are
not
vsed
in
sobrietie
;
Thus
we
see
how
men
faile
in
these
particulars
,
to
which
many
more
might
be
added
,
whereby
they
draw
much
sinne
vpon
themselues
in
the
vse
of
their
most
lawfull
liberties
.
Now
therefore
shall
it
not
be
amisse
to
adde
a
fewe
generall
rules
or
counsels
,
by
the
obseruation
of
which
,
Vse
.
2.
A
second
vse
of
this
doctrine
,
that
all
things
are
pure
to
the
pure
,
is
to
take
notice
what
a
priuiledge
beleeuers
haue
obtained
by
Christ
,
that
to
them
all
things
beeing
pure
,
they
may
without
scruple
of
conscience
vse
their
libertie
in
any
indifferent
thing
,
so
it
be
vsed
aright
:
because
that
lawe
of
commandements
which
stood
in
ordinances
is
abrogated
through
the
flesh
of
Christ
,
seeing
faith
is
come
,
the
impotent
and
beggerly
rudiments
are
vanished
,
and
taken
out
of
the
way
:
the
hand-writing
by
which
they
subscribed
to
their
owne
guiltinesse
and
condemnation
,
and
that
so
often
as
they
vsed
the
ceremonies
of
the
lawe
,
is
fastened
vnto
the
crosse
.
Nay
more
,
sinne
which
robbed
vs
of
all
,
is
spoyled
,
the
powers
and
principallities
to
which
our
sinne
deliuered
vs
are
vanquished
,
Sathan
,
hell
,
death
,
deuills
,
and
all
hostilitie
are
gloriously
led
captiue
,
and
triumphed
ouer
,
that
we
might
see
our
full
victorie
,
by
our
captaine
and
head
of
our
profession
:
who
hauing
thus
set
vs
into
the
freedome
of
sonnes
,
and
thereby
giuen
vs
prerogatiue
to
all
the
priuiledges
of
heauen
it selfe
,
which
are
constant
and
not
fading
;
can
he
grudge
vs
,
and
not
giue
vs
much
more
right
to
the
creatures
which
are
but
corruptible
.
Oh
how
should
this
vrge
vs
to
labour
for
the
pretious
gift
of
faith
,
which
as
a
chiefe
instrument
sealeth
vp
to
the
soule
possessing
it
,
all
the
former
priuiledges
of
the
Saints
:
it
bringeth
with
boldnes
into
the
presence
of
God
,
it
reacheth
Christ
in
whom
the
Father
is
well
pleased
,
it
restoreth
our
right
in
the
most
common
benefits
,
euen
to
the
ayre
which
we
breath
in
,
it
maketh
prayers
to
bee
heard
,
the
word
to
be
profitable
;
almes
and
workes
of
mercie
to
be
comfortable
:
whereas
without
it
a
curse
followeth
,
the
vse
of
all
blessings
,
all
seruices
are
reiected
,
thy
prayers
are
abhominable
who
turnest
thy
eare
from
hearing
the
lawe
;
thy
hearing
and
reading
the
word
,
is
the
reading
and
hearing
of
the
sentence
of
thy
owne
condemnation
:
thou
giuest
almes
of
that
which
is
none
of
thine
owne
;
all
thy
paines
and
labour
is
but
to
get
thee
to
hel
▪
ô
therfore
seeing
such
are
the
prerogatiues
of
a
beleeuer
;
get
faith
into
thy
soule
,
which
is
the
onely
purchase
of
them
:
with
great
summes
of
money
these
freedoms
cannot
be
obtained
,
only
the
beleeuer
is
free
borne
.
Which
if
it
be
so
,
what
a
wofull
thing
is
it
,
that
so
fewe
prize
these
priuiledges
as
they
ought
;
so
fewe
care
for
the
gift
of
faith
offered
in
the
preaching
of
the
word
,
by
which
alone
they
can
become
pure
to
the
creatures
,
and
the
creatures
vnto
them
;
yea
they
pure
to
all
things
,
and
all
things
vnto
them
:
by
woefull
experience
we
finde
the
truth
of
that
of
the
Apostle
,
all
men
haue
not
faith
;
nay
it
is
a
gift
,
and
giuen
but
to
a
verie
fewe
:
for
there
are
but
a
fewe
freemen
in
a
corporation
in
comparison
of
the
rest
:
and
yet
fewer
benchers
then
freemen
,
as
the
Saints
are
;
a
fewe
counsellers
in
a
state
,
as
beleeuers
are
;
and
yet
better
were
it
to
be
no
man
then
no
beleeuer
.
And
in
the
second
place
,
when
by
much
labour
and
meanes
,
we
haue
obtained
these
freedomes
,
we
must
be
as
carefull
to
maintaine
them
:
for
otherwise
we
loose
most
pretious
things
purchased
with
the
pretious
blood
of
the
Sonne
of
God
:
the
commandement
is
to
stand
fast
in
the
libertie
in
which
Christ
hath
set
vs
free
:
we
must
suffer
no
cauiller
to
infringe
our
charter
,
nor
bind
vs
where
Christ
hath
loosed
vs
.
If
the
Lord
haue
pronounced
all
things
,
that
is
,
indifferent
,
pure
&
free
to
the
pure
beleeuer
,
let
a
Popish
spirit
come
&
boast
of
his
vowe
of
voluntarie
pouertie
,
of
single
life
,
of
abstinence
from
flesh
,
&c.
we
haue
learned
otherwise
from
this
Scripture
,
But
vnto
them
that
are
defiled
and
vnbeleeuing
,
is
nothing
pure
,
but
euen
their
mindes
and
consciences
are
defiled
.
]
This
opposition
sheweth
the
truth
of
the
exposition
of
the
former
words
:
for
as
by
the
pure
were
meant
the
regenerate
and
beleeuers
;
so
by
the
impure
person
the
Apostle
affirmeth
that
he
meaneth
the
vnregenerate
and
vnbeleeuer
,
who
wanting
faith
whereby
he
might
partake
with
Christ
and
all
his
benefits
,
whose
righteousnesse
and
innocencie
is
the
onely
lauer
of
the
Church
,
by
which
also
he
might
haue
his
heart
within
him
purified
in
part
,
and
his
outward
conuersation
cleansed
from
dead
workes
wherein
he
walketh
:
he
is
no
better
then
a
leper
in
Gods
eyes
,
ouerspread
with
naturall
corruption
,
and
outwardly
spotted
and
speckled
like
the
leopard
,
and
in
regard
of
the
whole
man
like
a
blackeamoore
who
cannot
change
his
hewe
:
for
such
an
impuritie
is
here
asctibed
to
the
vnbeleeuer
,
as
not
onely
outwardly
runneth
vpon
him
;
but
such
a
one
as
hath
taken
and
corrupted
both
the
inferiour
and
the
most
supreame
and
excellent
faculties
of
his
soule
,
euen
his
minde
,
and
his
conscience
.
By
the
minde
is
meant
the
whole
vnderstanding
part
of
the
soule
;
which
beeing
the
eie
of
the
soule
carrieth
with
it
reason
,
iudgement
,
and
election
.
The
pollution
of
which
is
to
be
taken
vp
with
darkenes
and
blindnes
,
1.
Cor.
2.14
.
to
be
filled
with
vanitie
,
Eph.
4.17
.
with
fleshlinesse
,
Colos.
2.18
.
in
so
much
as
all
the
naturall
wisedome
of
man
is
fleshlie
and
deuillish
.
By
conscience
is
meant
that
facultie
of
the
soule
,
which
by
applying
particular
things
iudged
of
and
done
,
ill
occupied
;
the
former
,
when
it
is
sleepie
,
sensles
,
or
feared
,
doing
nothing
at
all
,
neither
accusing
,
nor
excusing
:
the
latter
,
when
it
doth
both
these
,
but
neither
of
them
as
it
ought
;
but
accuseth
where
it
should
excuse
,
and
excuse
where
it
ought
to
accuse
.
Now
both
these
being
thus
polluted
,
let
the
vnbeleeuer
turne
himselfe
to
any
thing
in
generall
without
himselfe
(
as
all
things
in
generall
fall
vnder
the
vnderstanding
)
or
turne
him
to
any
particular
thought
,
word
,
action
,
concerning
himselfe
(
which
onely
the
conscience
hath
to
doe
with
)
in
all
these
he
is
polluted
,
so
as
nothing
to
him
can
be
pure
.
So
as
we
must
here
conceiue
of
an
absolute
impuritie
ascribed
to
the
vnbeleeuer
(
which
is
the
onely
difference
in
the
opposition
)
for
whereas
puritie
was
in
the
former
branch
attributed
to
the
beleeuer
in
some
respect
onely
:
for
1.
the
best
are
encombred
with
originall
sinne
.
2.
but
in
part
,
and
not
fully
regenerate
.
3.
ouertaken
not
seldome
with
actuall
transgression
,
which
may
and
doth
make
them
still
crie
out
with
Dauid
,
Lord
create
a
cleane
heart
within
me
.
This
impuritie
is
absolutely
,
and
without
any
restraint
ascribed
to
vnbeleeuers
and
vnconuerted
men
.
And
in
this
branch
also
the
Apostle
bendeth
himselfe
against
the
error
of
the
Iewish
teachers
:
who
were
verie
strict
and
curious
least
they
should
be
outwardly
by
this
or
that
meate
,
day
,
garment
,
or
otherwise
be
defiled
:
for
he
would
haue
them
conceiue
that
he
spake
of
no
such
thing
:
neither
were
these
the
subiects
wherein
their
impuritie
did
so
much
consist
:
but
in
such
a
thing
as
stucke
nearer
them
then
any
outward
thing
,
yea
,
then
their
verie
skinnes
,
euen
in
vnbeleefe
,
and
consequently
in
such
a
power
of
sinne
in
their
hearts
as
made
all
things
,
though
in
their
nature
and
institution
neuer
so
good
,
yet
vnto
them
,
and
in
their
vse
,
no
otherwise
vncleane
,
then
a
fustie
vessell
corrupteth
the
sweetest
wines
that
can
be
powred
into
it
.
And
therefore
would
he
haue
these
ceremonie-masters
to
turne
their
eyes
into
themselues
,
and
looke
into
their
inside
,
and
then
they
shall
see
themselues
bootelesly
to
employ
al
their
paines
in
keeping
themselues
from
outward
pollution
,
so
long
as
they
carrie
that
within
them
,
which
defileth
euery
thing
they
meddle
withall
.
Whence
wee
learne
sundrie
instructions
.
Doct.
1.
is
liuely
,
and
mightie
in
operation
,
and
deuideth
,
and
cutteth
a
sunder
the
soule
and
spirit
:
that
is
,
it
worketh
not
only
vpon
the
inferiour
faculties
which
are
lesse
pure
,
but
vpon
the
purest
and
most
supreame
part
of
the
soule
called
the
spirit
,
and
the
minde
;
and
by
Paul
,
the
spirit
of
the
minde
:
for
nothing
is
so
secret
in
the
soule
,
but
it
lyeth
vnder
the
stroke
of
the
word
,
simple
man
see
the
secrets
of
his
heart
laid
open
,
bringeth
him
to
the
sight
of
his
sinne
,
and
to
breake
out
into
the
acknowledgement
and
confession
of
the
truth
,
saying
,
God
is
there
indeed
.
Now
nothing
but
the
word
can
tell
a
man
his
thoughts
,
nothing
else
can
pronounce
sentence
according
to
that
which
is
in
the
heart
:
and
therefore
cannot
but
come
out
from
God
,
whose
only
priuiledge
it
is
,
to
search
the
hearts
which
he
hath
made
.
Vse
.
1.
Let
Ministers
gird
this
sharp
sword
vpon
their
thigh
,
and
strike
downe
the
high
thoughts
of
men
;
speaking
rather
to
the
conscience
,
then
to
the
eares
of
men
:
for
else
the
word
which
is
spirituall
,
and
most
directly
worketh
vpon
the
heart
and
spirit
,
looseth
in
his
hand
the
proper
worke
,
and
powerfull
vse
of
it
.
This
alone
is
that
two
edged
sword
in
the
mouth
of
Christ
,
there
is
no
sword
to
this
:
Philosophy
,
Poetrie
,
and
profane
things
are
too
blunt
to
peirce
the
spirit
,
too
weake
to
conuert
soules
;
too
dull
to
giue
sinne
and
corruption
deadly
blowes
,
or
deaths
wounds
.
Whosoeuer
would
turne
men
from
their
wicked
way
,
and
from
the
euill
of
their
inuentions
,
must
stand
in
Gods
counsell
,
and
declare
his
words
to
his
people
.
And
the
note
of
a
true
Leuite
,
is
to
haue
the
law
of
truth
vnder
his
lips
,
Malac.
2.6
.
2.
Labour
in
hearing
the
word
,
to
find
it
thus
diuinely
and
powerfully
working
in
thy
heart
,
finde
thy
soule
stricken
with
the
sence
of
death
eternall
,
find
it
the
sacrificing
knife
to
cut
the
throate
of
thy
sinnes
,
and
lustfull
affections
;
find
it
to
shake
and
astonish
thy
soule
,
for
this
is
the
onely
way
for
thee
to
finde
rest
in
the
day
of
trouble
:
3.
Be
patient
to
suffer
thy
hypocrisie
,
vncleannes
,
yea
thy
most
close
and
inward
sinnes
to
be
discouered
in
the
Ministery
:
and
when
thou
seest
this
light
of
the
Lord
searching
out
all
the
bowells
of
thy
bellie
,
surely
God
is
in
it
:
for
although
I
find
not
this
presence
by
thunder
,
lightning
,
earthquake
,
as
in
the
mount
,
yet
by
a
still
voice
the
Lord
commeth
,
and
speaketh
to
my
soule
:
no
voice
but
his
can
cast
downe
such
strong
holds
as
I
see
shaken
within
mee
;
none
but
he
can
bind
my
conscience
,
none
but
he
can
summon
my
thoughts
,
none
else
but
he
that
made
it
,
can
worke
my
flintie
heart
like
waxe
.
The
woman
at
the
well
conceiued
nothing
aboue
ordinarie
of
Christ
,
till
he
came
neere
her
,
and
told
her
of
her
secret
vncleane
course
;
then
could
she
acknowledge
him
a
Prophet
,
then
could
she
aske
her
neighbours
,
Is
not
he
the
Messias
that
hath
told
mee
all
that
euer
I
did
?
euen
so
is
it
not
the
Lord
Iesus
that
in
his
word
telleth
thee
of
all
thy
waies
?
come
thy selfe
,
call
thy
neighbours
with
thee
to
learne
where
such
instruction
is
to
be
had
.
When
Christ
told
Nathaniel
,
that
he
saw
him
vnder
the
figge
tree
,
where
he
thought
he
had
not
:
then
could
he
say
,
surely
thou
art
the
sonne
of
God
,
the
King
of
Israel
;
euen
so
when
thou
findest
the
word
discouering
that
in
thee
,
which
thou
thoughtest
was
hid
from
euery
eye
;
thou
maist
say
,
truely
this
is
the
word
of
the
Sonne
of
God
,
herein
it
resembleth
him
,
it
findeth
me
out
of
my
figge
leaues
,
and
calleth
mee
out
of
my
bushes
where
I
had
hid
my selfe
.
Thou
maist
be
bold
to
affirme
;
surely
he
is
a
Prophet
of
the
God
of
Israel
,
that
can
discouer
the
secrets
of
the
King
of
Syria
,
and
the
words
which
he
speaketh
in
his
priuie
chamber
:
and
as
truely
,
this
is
a
man
of
God
,
that
can
tell
me
the
thoughts
and
counsells
which
I
take
in
the
most
priuie
chamber
of
my
soule
:
yea
in
the
secret
and
most
retyred
closet
of
my
heart
.
Many
not
acquainted
with
this
lesson
,
storme
and
rage
at
the
word
when
it
pricketh
them
,
and
thinke
that
the
Preacher
is
informed
,
and
beginne
to
suspect
some
intelligencers
:
the
truth
is
,
we
haue
an
intellengencer
,
euen
a
spirit
which
goeth
after
Gehezi
,
and
stayeth
by
Ananias
and
Saphirah
till
their
most
secret
conveyances
be
discouered
and
reuenged
,
to
whom
day
and
darknes
are
alike
;
and
for
such
let
them
in
time
beware
to
spurne
against
preuailing
truth
,
least
one
day
teach
them
to
their
cost
,
what
it
is
to
despise
such
a
word
as
this
is
.
4.
Iudge
of
thy selfe
and
actions
as
this
word
doth
,
that
is
,
not
according
to
thy
shew
in
the
world
,
but
according
to
thy
purenes
,
or
vncleannes
before
God
,
to
whom
a
poore
man
in
his
vprightnesse
is
better
then
a
froward
person
be
he
neuer
so
rich
,
yea
a
poore
wise
child
more
accepted
,
then
an
old
foolish
King
.
This
is
the
truest
touchstone
whence
thou
maist
iudge
certenly
of
thy
estate
,
and
not
be
deceiued
.
If
this
word
reprooue
,
or
approoue
any
of
thy
waies
,
or
thy
whole
course
:
thou
maist
safely
pronounce
of
it
,
Lord
if
I
be
deceiued
in
this
,
thou
and
thy
word
hath
deceiued
me
:
and
if
by
thy
word
I
erre
,
I
erre
willingly
,
for
I
know
that
this
is
according
to
Gods
iudgement
,
and
that
is
according
to
truth
,
Rom.
2.2
Doctr.
2.
We
learne
further
,
what
is
the
estate
of
a
man
vnregenerate
,
whom
the
Apostle
setteth
out
thus
.
1.
He
is
one
that
is
vncleane
:
nothing
is
pure
:
4.
his
minde
:
5.
his
conscience
is
polluted
:
in
all
which
respects
,
filthinesse
of
flesh
and
spirit
,
the
which
th●
pure
eyes
of
the
Lord
cannot
abide
.
All
which
will
more
easily
appeare
,
if
we
consider
,
that
by
our
fall
we
were
not
only
depriued
of
that
grace
and
goodnes
which
was
set
in
our
nature
;
but
there
succeeded
a
foule
and
monstrous
prauitie
,
and
euill
,
opposed
directly
to
the
former
good
,
and
that
through
the
whole
frame
of
the
soule
.
The
minde
which
as
a
pure
eye
was
able
strongly
to
behold
the
brightnesse
of
God
,
and
the
things
of
God
,
is
now
not
only
destitute
of
that
light
of
vnderstanding
,
and
reason
;
but
is
couered
and
vailed
with
a
black
darknes
of
ignorance
,
that
the
light
of
the
glorious
Gospel
of
Christ
which
is
the
image
of
God
,
The
will
which
was
most
conformable
to
Gods
will
,
is
not
only
spoiled
and
robbed
of
the
rectitude
,
and
freedome
it
had
to
good
;
but
is
become
rebellious
,
and
resisting
the
will
of
God
:
Matth.
23.37
.
how
often
would
I
haue
gathered
thee
,
but
thou
wouldest
not
:
Ioh.
5.40
.
yee
will
not
come
vnto
mee
that
yee
may
liue
:
yea
and
is
a
seruant
of
sinne
,
Rom.
7.14
.
the
inferiour
parts
called
the
flesh
,
are
not
onely
spoiled
of
that
conformitie
which
all
the
affections
,
and
appetite
had
with
the
law
,
but
resist
with
hostillitie
,
be
subiect
to
the
law
of
God
.
Thus
euery
way
the
wickednes
of
man
is
great
,
&
all
the
imaginations
of
the
thoughts
of
his
heart
are
only
euill
continually
:
of
flesh
,
is
no
better
then
flesh
.
2.
As
man
could
proceede
from
an
habite
of
good
to
the
priuation
of
it
,
so
can
he
not
of
himselfe
go
backe
from
this
priuation
to
the
habit
,
seeing
no
freedome
at
all
is
left
in
any
facultie
of
his
soule
to
spirituall
good
.
Is
the
mind
and
conscience
,
and
all
things
impure
to
the
vnbeleeuer
,
and
hath
his
will
any
more
priuiledge
then
the
other
?
how
erronious
then
is
that
doctrine
of
the
Church
of
Rome
,
and
the
schoolemen
,
who
teach
that
mans
free
will
to
good
is
not
altogether
lost
,
but
much
weakened
in
spirituall
motions
;
that
it
can
dispose
and
prepare
it selfe
to
grace
;
and
that
it
coworketh
with
the
grace
of
God
in
the
verie
first
beginnings
of
grace
?
Whereas
the
Scripture
teacheth
,
that
man
is
so
farre
from
his
owne
helpe
in
his
recouerie
,
that
he
resisteth
it
,
and
fighteth
against
it
till
the
Lord
mightily
subdue
him
,
as
he
did
Paul
on
his
way
to
Damascus
.
The
first
degree
or
preparation
to
the
cure
,
is
the
knowledge
of
the
disease
,
but
the
naturall
man
will
not
be
brought
to
acknowledge
and
confesse
his
estate
:
Psal.
14.3
.
there
is
no
man
that
vnderstandeth
his
way
:
our
Apostle
hath
elsewhere
also
ruled
this
case
,
2.
Cor.
3.5
.
we
are
not
sufficient
of
our selues
to
thinke
a
thought
,
and
therefore
much
lesse
to
will
:
Philip.
2.13
.
It
is
God
that
worketh
in
vs
both
to
will
and
to
doe
:
where
we
are
not
said
to
will
actiuely
,
but
acted
,
that
is
,
so
farre
as
God
maketh
vs
to
will
good
.
Let
our
pouertie
then
be
hence
acknowledged
,
Gods
glorie
magnified
,
Christs
merit
amplified
,
in
which
alone
we
recouer
all
our
wants
,
and
are
raised
out
of
our
graues
of
death
.
3.
Hence
we
see
the
necessitie
of
regeneration
in
euerie
part
:
Eph.
4.22.23
.
be
renewed
in
the
spirit
of
your
minds
:
confesse
then
and
crie
out
with
the
leper
,
I
am
vncleane
,
I
am
vncleane
:
The
God
of
peace
sanctifie
you
wholly
.
4.
If
the
wicked
man
be
thus
vncleane
,
then
hate
his
companie
,
the
vile
person
is
to
be
contemned
,
come
not
neere
him
,
touch
him
and
thou
wilt
be
defiled
,
he
is
filthie
within
and
without
,
Doctr.
3.
Before
this
naturall
vncleanenes
be
purged
,
of
the
wicked
are
abhomination
vnto
the
Lord
,
polluted
person
that
toucheth
any
of
these
holy
things
,
shall
they
not
be
vncleane
?
yes
surely
,
the
most
diuine
ordinances
are
turned
to
him
to
sinne
:
for
the
Lord
first
requireth
pure
parts
,
and
then
pure
actions
,
Ezech.
36.26
.
2.
His
ciuill
actions
,
his
honest
dealing
in
the
world
,
his
buying
,
selling
,
giuing
,
lending
,
his
labour
,
care
,
yea
all
the
duties
of
his
calling
,
are
in
and
to
him
no
better
then
sinnes
.
3.
His
naturall
actions
,
as
eating
,
drinking
,
sleeping
,
recreation
,
physicke
,
all
are
vncleane
vnto
him
.
4.
All
Gods
creatures
and
humane
ordinances
,
as
meate
,
drinke
,
cloath
,
goods
,
lands
,
buildings
,
mariage
,
single
estate
,
in
a
word
,
the
whole
way
of
the
wicked
is
abhomination
to
the
Lord
,
Prou.
15.9
.
All
these
are
witnesses
of
his
sinne
and
filthinesse
,
all
of
them
are
enlargers
of
his
woe
and
damnation
,
because
he
wanteth
faith
to
lay
hold
on
the
Lord
Iesus
,
whereby
the
iust
doe
liue
,
haue
their
heart
purified
,
and
so
are
made
Lords
ouer
the
creatures
.
Vse
.
1.
Seeing
no
man
can
with
good
conscience
goe
about
any
thing
while
he
is
in
his
sinne
and
vncleannes
,
let
it
mooue
euerie
man
to
beware
especially
that
he
approach
not
neere
the
courts
of
God
,
nor
compasse
the
altar
without
washing
his
hands
in
innocencie
.
The
Ministers
may
not
take
the
word
into
profane
mouthes
and
hands
,
themselues
hating
reformation
.
iudge
themselues
worthie
to
be
destroyed
for
their
iniquitie
,
but
yet
they
see
great
light
in
that
darkenesse
,
speaking
of
the
praises
of
this
King
,
Psal.
45.1
.
their
talke
tendeth
to
edification
,
and
ministreth
grace
to
the
hearer
,
their
tongues
speake
of
matters
graue
and
high
,
matters
of
Gods
kingdome
of
grace
here
,
and
of
glorie
hereafter
:
the
speeches
of
the
wicked
are
either
to
magnifie
themselues
,
or
proude
,
or
earthly
,
or
rotten
and
vnsauourie
:
for
the
streames
can
be
no
sweeter
then
the
fountaines
whence
they
issue
.
3.
Whereas
the
workes
of
the
godly
are
wayes
which
God
hath
ordained
that
they
should
walke
in
vnto
the
ende
of
their
faith
,
which
is
their
saluation
:
God
hath
no
pleasure
in
thee
,
neither
will
accept
any
offering
,
Vers.
16.
They
professe
that
they
know
God
,
but
by
workes
they
denie
him
,
and
are
abhominable
,
and
disobedient
,
and
vnto
euery
good
worke
reprobate
.
The
Apostle
proceeding
in
the
proofe
of
that
which
he
had
said
,
that
nothing
was
cleane
to
the
vnbeleeuer
,
whose
cheife
faculties
were
polluted
,
bringeth
in
this
proofe
by
way
of
answer
to
a
secret
obiection
;
for
some
might
say
,
But
see
you
not
that
many
whom
you
thus
condemne
,
are
men
professing
religion
,
both
teachers
and
others
;
such
as
speake
well
of
God
,
of
Christ
,
and
discourse
exceeding
well
concerning
outward
righteousnes
,
and
sanctimonie
of
life
,
and
therefore
they
seeme
not
to
be
so
iustly
,
or
at
least
too
rigorously
taxed
.
Notwithstanding
all
which
,
the
Apostle
concludeth
against
them
,
that
they
were
no
better
then
he
had
said
.
For
let
it
be
granted
,
that
both
the
vrgers
,
and
practisers
of
such
laws
and
traditions
giuen
by
men
,
should
still
pretend
pietie
and
seruice
of
God
;
and
should
cloke
all
their
ceremonies
,
and
constitutions
vnder
pretence
of
deuotion
;
yet
herein
Paul
espieth
only
the
fruit
of
their
corruption
,
and
that
is
gro●●e
hypocrisie
,
apparant
in
the
fight
and
opposition
betweene
their
profession
,
and
their
practise
.
They
professe
indeed
they
knowe
God
,
and
all
their
outward
carriage
is
so
composed
,
as
if
they
only
were
the
sonnes
of
Abraham
,
skilfull
in
the
law
,
strict
obseruers
of
it
in
the
least
particles
thereof
;
that
if
all
religion
were
to
be
measured
by
their
outside
,
they
could
not
chuse
now
beeing
conuerted
from
Iudaisme
to
Christianitie
,
but
goe
for
good
Christians
.
But
in
workes
they
denie
him
:
they
expresse
no
such
thing
in
their
life
and
conuersation
,
they
haue
only
drawn
a
faire
gloue
ouer
a
foule
hand
.
For
looke
a
little
nearer
them
,
and
consider
their
persons
,
so
polluted
they
are
,
as
that
they
are
abhominable
,
such
as
are
worthy
that
both
God
and
good
men
should
turne
away
from
,
They
are
reprobate
to
euery
good
worke
;
which
word
is
sometimes
taken
passiuely
,
as
1.
Cor.
9.27
.
I
beate
downe
my
bodie
—
least
I
should
be
reprobate
:
Heb.
6.8
.
The
ground
that
beareth
thornes
and
briars
,
is
reprobate
,
and
neere
vnto
a
curse
:
and
so
indeed
are
these
refuse
and
reiected
fellowes
,
as
souldiers
cassierd
,
or
as
base
persons
,
and
banquerupts
,
are
passed
by
,
and
not
called
into
office
,
so
these
are
reiected
of
God
and
good
men
.
Yet
it
better
fitteth
the
place
,
to
accept
the
phrase
actiuely
,
and
then
the
sence
is
this
,
that
they
are
so
farre
from
the
practise
of
pietie
,
that
as
men
of
corrupt
minds
,
are
said
to
be
reprobate
concerning
the
faith
:
to
a
reprobate
minde
,
that
they
seeme
to
haue
lost
all
difference
and
distinction
of
good
and
euill
,
and
can
turne
their
hand
to
nothing
which
is
not
euill
.
Which
disposition
of
theirs
,
seemeth
to
be
well
expounded
,
Ier.
4.22
.
They
are
wise
to
doe
euill
,
but
to
doe
well
,
they
haue
no
knowledge
.
In
the
verse
three
points
are
to
be
marked
,
and
handled
.
1.
That
there
will
alwaies
be
Hypocrites
in
the
Church
.
1.
The
Characters
or
notes
of
them
,
which
in
the
verse
are
fowre
.
3.
Their
miserable
estate
and
condition
,
in
the
word
abhominable
:
vnto
which
we
will
adde
the
vse
.
For
the
first
:
That
there
euer
will
be
in
the
Church
together
with
sound
members
many
hypocrites
,
appeareth
.
With
Abel
will
be
a
Cain
,
Vse
.
1.
Let
euerie
man
trie
himselfe
,
and
the
soundnes
of
his
heart
;
he
is
not
a
Iewe
that
is
one
without
,
2.
Let
no
man
be
offended
if
in
trialls
many
by
falling
away
be
discouered
to
be
hypocrites
,
who
haue
long
made
a
shewe
of
godlinesse
:
They
went
out
from
vs
,
but
they
were
not
of
vs
,
for
had
they
beene
of
vs
,
they
would
haue
continued
with
vs
,
1.
Ioh.
2.19
.
For
what
bonds
haue
they
broken
,
but
some
outward
and
visible
bonds
,
such
as
are
externall
profession
of
doctrine
,
externall
conformitie
vnto
it
,
outward
worship
,
communion
in
the
administration
of
the
Sacraments
,
whereby
they
were
tyed
onely
to
the
members
of
the
Church
,
all
which
are
easily
broken
and
dissolued
?
but
not
any
internall
or
invisible
bond
,
such
as
is
the
bond
of
eternall
election
,
or
the
bond
of
the
spirit
of
Christ
,
whereby
they
should
haue
bin
first
knit
vnto
the
head
,
which
is
of
absolute
necessitie
to
be
truely
vnited
to
the
Church
,
for
these
knots
once
tyed
could
neuer
be
dissolued
.
Neither
let
any
child
of
God
hence
too
much
torment
himselfe
with
feare
,
least
he
should
not
perseuere
in
the
grace
receiued
:
but
if
any
haue
receiued
the
white
stone
,
and
the
newe
name
in
it
,
foundation
of
God
remaineth
sure
:
let
him
for
his
part
set
his
seale
vnto
it
,
by
departing
from
iniquitie
:
and
he
that
thus
daily
purgeth
himselfe
,
shall
bee
a
vessell
prepared
vnto
honour
,
2.
Tim.
2.19
.
3.
We
may
not
looke
to
liue
here
belowe
amongst
angels
,
Thou
shalt
come
with
me
my
spouse
from
Lebanon
,
and
looke
from
the
toppe
of
Amanah
,
from
the
top
of
Shenar
,
and
Hermon
,
from
the
dennes
of
Lyons
,
and
from
the
mountaine●
of
Leopards
:
where
three
promises
are
wrapped
vp
in
one
.
1.
of
deliuerie
out
of
the
world
:
Lebanon
a
part
of
it
beeing
put
for
the
whole
.
2.
of
victorie
,
for
the
Church
shall
be
exalted
as
on
the
toppes
of
the
highest
hils
,
and
shall
disdainefully
and
tryumphantly
looke
downe
vpon
her
enemies
,
who
shall
be
put
vnder
her
feete
.
3.
of
safetie
,
from
wicked
,
lyonish
,
cruel
,
and
bloodthirstie
men
;
and
from
leopards
and
hypocrites
,
which
haue
as
many
contrary
guises
,
as
the
leopard
hath
spots
.
They
professe
they
knowe
God
.
The
hypocrite
is
a
great
professor
of
religion
,
and
hence
commeth
to
be
answerable
to
his
name
,
in
seeming
to
be
,
and
sustaining
the
person
that
he
is
not
:
as
a
clowne
or
knaue
on
a
stage
plaieth
the
part
of
a
noble
,
my
God
,
I
knowe
thee
,
challenging
God
for
his
God
,
and
thrusting
himselfe
vnder
him
as
one
of
his
people
and
holy
ones
:
many
shall
crie
Lord
,
Lord
,
saith
Christ
,
and
shall
professe
the
knowledge
of
him
,
to
whom
he
shall
professe
that
he
neuer
knewe
them
for
his
.
You
shall
see
him
outrunning
all
that
is
required
at
his
hands
,
he
will
bring
many
oblations
not
of
sheepe
,
and
small
beasts
,
but
many
oxen
,
and
not
in
one
place
as
God
requireth
,
but
in
many
,
yea
in
so
many
as
the
altars
shall
exceede
the
number
of
the
cities
:
you
shall
see
him
cleaue
to
the
Church
,
heare
,
pray
,
nay
heare
gladly
as
Herod
,
pray
boldly
as
the
Pharisie
,
seede
with
ioy
,
and
yet
be
bad
ground
.
Looke
to
his
outward
carriage
,
he
will
not
faile
in
the
practise
of
iust
dealing
;
he
will
abstaine
from
most
sinnes
,
as
other
men
;
he
will
cling
to
good
mens
companie
;
be
pragmaticall
and
busie
in
performing
many
sightly
duties
;
he
will
be
readie
to
plucke
out
his
eyes
for
good
Ministers
(
as
the
Galatians
for
Paul
)
and
yet
afterward
fall
quite
from
his
doctrine
.
You
would
verily
thinke
him
to
be
a
sheepe
of
Christ
,
and
so
himselfe
may
happily
take
himselfe
to
be
the
child
of
God
,
and
in
all
this
ledde
by
the
motions
of
the
good
spirit
of
God
;
whereas
not
a
fewe
vncleane
spirits
breath
in
him
.
Ob.
Alas
will
some
here
say
,
what
am
I
better
then
such
a
man
as
you
speake
of
?
what
am
I
other
then
an
hypocrite
if
this
man
may
be
one
?
I
see
my selfe
come
behind
such
as
these
,
and
so
haue
lost
a
great
deale
of
paines
,
of
hopes
.
Ans.
As
Christ
said
to
the
young
man
vaunting
of
keeping
all
the
lawes
of
God
from
his
youth
,
one
thing
is
yet
wanting
,
so
it
is
to
this
man
,
which
if
thou
hast
,
thou
as
farre
exceedest
him
as
light
doth
darkenes
,
though
thou
wantest
a
great
deale
of
his
appearance
:
What
this
is
,
the
next
note
sheweth
.
The
second
note
is
in
these
words
,
But
indeede
they
denie
him
:
that
is
,
all
the
religion
of
an
hypocrite
is
onely
an
outward
profession
separated
from
the
inward
sinceritie
of
the
heart
.
power
of
it
is
denied
,
2.
Tim.
3.5
.
Men
may
be
said
to
denie
a
thing
three
wayes
:
1.
with
the
tongue
.
2.
with
the
heart
;
thus
the
Atheist
denieth
God
,
sheepe
and
oxen
to
seeke
the
Lord
,
Hos.
5.6
.
but
not
with
faith
and
repentance
in
their
hearts
,
and
therefore
shall
they
finde
him
?
If
God
delighted
in
outward
sacrifices
,
they
would
giue
him
many
a
one
,
but
that
sacrifice
of
an
humble
and
contrite
spirit
,
which
is
his
delight
they
detaine
from
him
.
Hence
is
all
their
righteousnesse
compared
to
a
morning
dewe
,
which
maketh
shewe
as
if
it
would
water
and
moisten
the
heart
of
the
earth
,
but
it
onely
standeth
a
little
vpon
the
face
or
crust
of
it
,
and
the
sunne
rising
,
it
presently
vanisheth
away
.
If
they
cleaue
to
the
Church
for
a
while
,
they
do
not
with
full
purpose
of
heart
cleaue
vnto
the
Lord
.
If
they
abstaine
from
euill
,
it
is
more
in
regard
of
man
then
of
God
,
or
their
care
is
but
to
cut
off
the
wash
boughs
of
sin
,
but
they
leaue
the
bole
&
stumpe
standing
,
to
stoppe
the
courses
of
more
shamefull
and
grosse
sinnes
,
but
not
to
damme
vp
the
fountaine
.
If
they
doe
any
good
,
they
are
drawne
to
it
not
for
the
loue
of
God
directly
,
but
for
some
wordly
respect
;
and
the
ende
is
rather
feare
,
fauour
,
praise
of
men
,
then
the
glorie
of
God
,
as
Ananias
.
If
they
humble
themselues
before
God
,
it
is
for
corne
and
oyle
.
If
they
howle
vpon
the
beds
of
their
sorrowes
,
it
is
for
their
sickenes
,
and
not
for
their
sinne
,
affecting
deliuerance
but
not
repentance
.
If
they
worship
,
yet
wish
they
there
were
no
God
to
worshippe
,
as
Herod
pretended
to
worship
Christ
,
but
intended
to
kill
him
.
If
they
thrust
themselues
into
the
companie
of
good
men
,
it
is
not
to
better
themselues
,
but
to
credit
their
actions
:
they
can
desire
them
to
pray
for
them
,
as
Pharaoh
,
Simon
Magus
,
but
cannot
pray
for
themselues
.
If
they
professe
religion
,
it
is
not
for
religions
sake
,
but
some
other
thing
accompanying
it
;
Ephraim
is
as
an
heifer
that
delighteth
to
thresh
,
because
treading
out
the
corne
,
the
oxe
must
not
be
musled
,
but
eate
at
his
pleasure
,
but
could
not
away
with
plowing
,
the
yoke
was
too
heauie
,
and
the
commoditie
too
light
:
so
some
outward
commoditie
prouoketh
the
hypocrite
to
professe
religion
,
but
he
cannot
abide
to
plowe
vp
his
heart
.
Iudas
will
carrie
Christs
bagge
till
he
can
gaine
more
by
him
.
Thus
turne
the
hypocrite
any
way
,
he
will
be
found
swan-like
,
which
of
all
foules
hath
the
whitest
feathers
,
but
the
blackest
flesh
vnder
them
;
except
wee
shall
fitlier
compare
them
(
with
Christ
)
to
the
foxe
,
who
hath
this
qualitie
,
that
his
skinne
is
better
then
his
flesh
:
a
shewe
he
hath
of
godlines
,
but
wanteth
the
power
;
he
hath
a
name
that
he
liueth
,
but
is
indeede
dead
:
seeing
the
whole
life
of
religion
consisteth
in
inward
renouation
of
heart
and
sanctimonie
of
life
,
both
which
is
wanting
vnto
him
whose
sinne
lyeth
vnder
a
cloake
,
and
liueth
in
his
soule
as
in
a
closet
,
from
which
the
hypocrite
will
not
be
parted
.
3.
The
third
note
or
character
,
is
in
a
further
degree
of
the
sinne
,
in
that
they
are
said
,
visit
all
the
blood
of
Iizreel
vpon
his
house
,
yea
made
the
whole
kingdome
of
Israel
to
cease
.
but
hate
to
be
reformed
.
The
fourth
character
of
an
hypocrite
,
is
yet
in
a
further
degree
of
the
sinne
,
and
goeth
neere
the
detection
of
him
:
neuer
more
fruite
growe
on
thee
:
for
how
soone
are
they
withered
?
Nay
more
,
it
is
to
be
feared
,
that
many
who
now
stand
not
in
the
last
ranks
of
professors
,
The
third
point
in
the
words
,
is
the
miserable
condition
of
the
hypocrite
;
cakes
but
halfe
bakte
,
Hose.
7.10
.
and
not
turned
on
the
other
side
:
below
they
are
hote
,
that
is
,
either
in
their
owne
superstitions
,
or
in
smaller
trifling
matters
,
or
else
in
forme
and
outward
appearance
,
they
seeme
so
zealous
,
as
though
the
zeale
of
Gods
house
would
consume
them
;
but
aboue
,
in
matter
of
spirit
and
truth
,
in
the
inner
man
,
in
the
soule
and
heart
remaine
vnbaked
,
impenitent
,
vnturned
,
the
fire
of
the
spirit
hath
not
once
touched
them
,
and
so
they
remaine
a
mixt
lump
still
,
neither
hote
nor
cold
:
Seeing
therfore
they
are
such
as
withdraw
their
best
part
from
God
,
the
soule
of
God
can
take
no
pleasure
in
them
.
Their
actions
,
although
neuer
so
good
in
themselues
,
neuer
so
specious
vnto
others
,
neuer
so
behoofull
to
the
societie
where
they
liue
,
yet
are
abhominable
vnto
God
:
yea
in
their
most
deuout
seruices
,
The
hypocrite
shall
not
come
before
him
:
the
workers
of
lies
shall
not
enter
within
the
walls
of
that
holy
Citie
:
yea
sometimes
they
are
cast
out
of
his
presence
,
as
Caine
was
,
euen
out
of
the
visible
Church
,
as
they
are
euer
out
of
the
inuisible
,
to
shew
that
they
shall
neuer
be
endured
hereafter
.
2.
Destroieth
them
:
for
their
destruction
from
the
Lord
sleepeth
not
,
but
shall
surprise
them
;
perhaps
while
they
are
in
the
bodie
,
as
Ananias
and
Saphirah
,
but
certenly
hereafter
:
and
the
damnation
of
such
is
no
ordinarie
damnation
,
ample
and
abundant
iudgement
is
reserued
for
them
then
others
:
and
it
is
worthy
obseruation
,
that
when
the
holy
Ghost
would
rouse
vp
the
slouthfull
seruant
,
he
threatneth
him
his
portion
with
hypocrites
,
Matth.
24.51
.
and
for
both
together
it
is
said
,
Matth.
13.41
.
that
the
Angels
shall
gather
out
of
Christs
kingdome
all
that
offend
,
and
cast
them
into
a
furnace
:
Ioh.
15.6
.
those
that
abide
not
in
Christ
,
though
they
cleaue
a
long
time
to
the
visible
Church
;
yet
are
seperated
from
the
true
inuisible
Church
,
and
cast
out
like
withered
branches
:
and
men
gather
them
,
and
cast
them
into
the
fire
:
how
shall
then
such
abhominable
persons
in
Gods
eyes
,
avoid
the
damnation
of
hell
?
And
ought
not
such
persons
also
to
be
an
abhomination
to
good
men
,
in
whose
eyes
euery
vile
person
ought
to
be
contemned
?
yes
surely
,
could
we
discerne
them
,
or
God
discouering
them
,
we
should
be
affected
towards
them
as
Elisha
was
towards
Iehoram
,
who
in
his
straitnesse
could
seek
to
Gods
Prophet
,
and
otherwise
to
Baal
:
as
the
Lord
of
hostes
liueth
,
were
it
not
that
I
regard
the
presence
of
Iehosaphat
,
I
would
not
haue
looked
towards
thee
,
nor
seene
thee
.
Vse
.
1.
If
these
be
the
notes
,
and
this
the
estate
of
an
hypocrite
,
which
is
not
iudging
,
neither
dare
it
enter
into
the
counsell
of
God
,
nor
iudge
the
person
of
another
mans
seruant
,
who
standeth
or
falleth
to
his
owne
Lord
:
which
is
so
farre
from
carping
at
,
or
misconstruing
things
well
done
in
appearance
,
as
that
maketh
the
best
,
and
giueth
most
fauourable
construction
of
things
and
actions
,
which
are
in
appearance
euill
;
as
well
knowing
that
the
searching
of
the
heart
belongeth
to
the
maker
of
it
;
and
that
no
man
can
know
with
what
intention
,
vpon
what
grounds
or
causes
this
or
that
is
done
by
another
.
And
much
lesse
yet
doth
that
spirit
of
Christ
,
which
vseth
not
to
quench
smoaking
flaxe
,
but
cherisheth
euen
good
shewes
,
as
in
the
young
man
,
discourage
better
proceedings
,
by
deeming
those
who
exercise
themselues
most
diligently
in
the
courses
prescribed
by
the
word
,
the
most
worthy
to
be
abhorred
of
God
and
man
.
And
yet
where
can
a
man
goe
,
but
he
shall
meete
with
the
spirit
that
beareth
rule
in
the
word
,
which
conceiueth
not
,
speaketh
not
so
bitterly
against
whooremongers
,
theeues
,
drunkards
,
&c.
as
against
many
sound
hearted
professors
of
Christ
,
and
of
his
truth
?
thus
with
the
wicked
Iewes
,
preferring
Barrabas
before
Christ
himselfe
.
Oh
that
men
knew
what
they
did
,
and
then
would
they
not
thus
crucifie
the
Lord
of
glorie
in
his
seruants
,
who
will
fearefully
reuenge
such
indignitie
done
against
them
.
When
Dauid
sent
his
seruants
to
Hanun
to
visit
him
,
and
he
euill
entreated
them
,
vsing
them
as
spies
,
and
not
as
visitors
sent
from
a
freind
,
how
hotly
doth
Dauid
prosecute
the
reuenge
of
their
wrongs
?
he
destroied
seauen
hundred
charrets
,
and
slew
fortie
thousand
horsemen
beside
the
forte
,
professe
themselues
to
be
other
then
they
are
:
imitating
and
resembling
stage
players
,
to
whom
properly
the
name
belongeth
.
To
follow
then
the
resemblance
a
litle
:
1.
Doe
we
not
see
base
fellowes
plaie
,
and
act
the
Kings
part
,
and
take
on
them
as
though
they
were
so
indeed
,
for
an
howre
or
two
,
and
yet
are
glad
to
hang
themselues
vpon
the
sleeue
of
some
noble
or
meaner
man
for
protection
?
euen
so
a
number
of
Christians
by
profession
in
the
sight
of
all
men
,
as
vpon
a
stage
seeme
to
be
Kings
ouer
their
lusts
,
and
commanders
ouer
their
sinnefull
affections
;
whereas
indeed
they
are
but
vessells
and
seruants
to
some
one
sinne
or
other
.
Secondly
,
as
on
the
stage
,
beggarly
and
meane
fellowes
beare
themselues
as
nobles
or
rich
states
;
or
act
Midas
or
Craesus
part
,
whereas
they
are
scarce
able
to
paie
for
the
roome
they
plaie
in
,
till
they
haue
gathered
it
:
euen
so
many
professors
seeme
to
be
rich
in
graces
,
encreased
with
goods
,
and
stand
need
of
nothing
;
and
yet
indeed
like
the
Angel
of
the
Church
of
Laodicia
are
wretched
,
miserable
,
poore
,
blind
,
and
naked
.
Thirdly
,
as
on
the
stage
,
cowardly
fellowes
take
vp
armes
,
as
though
they
were
captaines
of
great
valour
;
and
seeme
to
fight
one
with
another
,
and
yet
doe
but
dally
;
euen
so
many
professors
seeme
to
be
captaines
,
and
fight
with
much
rusling
against
sin
and
vngodly
courses
;
yet
indeed
they
are
but
in
iest
,
sinne
need
not
feare
to
receiue
a
deaths
wound
from
them
;
it
is
safe
inough
in
the
house
of
a
friend
.
Fourthly
,
as
on
the
stage
,
very
varlots
and
shifters
plaie
the
parts
,
and
sustaine
for
the
time
the
persons
and
names
of
honest
men
;
euen
so
many
professors
seeme
to
be
honest
,
yea
religious
men
,
but
are
indeed
voluptuous
,
giuen
vp
to
the
vncleane
lusts
of
their
hearts
,
haunters
of
tauarnes
or
whorehouses
,
and
though
they
ioyne
in
publike
to
good
exercises
,
yet
cold
inough
is
their
loue
vnto
them
;
oh
how
tedious
is
one
howre
spent
in
Gods
seruice
,
in
comparison
of
a
whole
day
,
yea
and
put
the
night
to
it
,
consumed
in
any
one
sinneful
pastime
or
pleasure
?
and
though
they
seeme
freindly
to
the
freinds
of
religion
,
entertaining
them
as
Ioab
did
Amasa
,
saluting
them
as
brethren
to
their
face
;
yet
their
hearts
are
not
with
them
,
but
are
deuising
with
one
floute
or
other
behind
their
backs
to
dismisse
them
:
and
for
the
enemies
of
religion
whom
they
would
seeme
to
hate
,
they
are
most
freindly
vnto
them
,
their
hearts
,
their
hands
,
their
persons
goe
with
them
;
if
they
call
them
to
be
agents
or
abetters
in
any
vngodly
practises
,
as
wicked
Ahab
did
good
Iehoshaphat
,
their
answer
is
readie
,
I
am
as
thou
art
,
my
people
as
thy
people
,
my
horses
as
thy
horses
:
I
and
mine
are
yours
to
command
in
any
such
seruices
of
sinne
.
But
to
leaue
the
resemblance
and
come
to
a
more
speciall
application
of
this
examination
.
1.
There
is
neuer
a
one
who
professeth
not
that
the
eyes
of
God
are
pure
,
beholding
all
things
,
trying
the
hearts
and
raines
:
we
all
professe
that
his
waies
are
iust
,
that
he
cannot
abide
to
behold
iniquitie
,
neither
can
doe
otherwise
then
punish
sinne
wheresoeuer
he
findeth
it
:
and
yet
in
our
practise
we
renounce
all
this
profession
,
for
we
can
sinne
in
the
darke
,
as
if
the
darknes
,
and
the
day
were
not
both
alike
vnto
him
:
if
we
can
auoid
mans
eye
we
are
cock-sure
.
Nay
we
liue
profanely
in
his
sight
,
and
against
his
iustice
we
flatter
our selues
with
promises
of
peace
.
2.
We
professe
that
God
is
our
Father
,
and
therein
acknowledge
not
onely
his
general
prouidence
ouer
all
things
,
disposing
,
nourishing
,
and
preseruing
all
liuing
creatures
;
but
his
particular
prouidence
towards
our selues
:
But
yet
indeed
we
denie
him
so
to
be
;
for
euery
man
spendeth
out
himselfe
in
shifting
and
shuffling
for
himselfe
,
as
if
he
had
no
father
in
heauen
to
care
for
him
,
which
is
the
practise
of
a
meere
worldling
.
Others
depend
not
on
him
for
their
maintenance
,
but
leane
on
the
broken
reed
of
their
owne
labour
,
wit
,
cunning
,
diligence
:
many
moe
vpon
vnlawfull
,
and
indirect
means
of
gaine
,
by
extortion
,
vsurie
,
deceite
,
false
waights
,
and
measures
.
Others
when
the
least
iniurie
is
offered
them
,
murmur
for
the
present
,
and
laie
vp
for
time
to
come
reuenge
,
and
mallice
,
as
though
there
were
no
God
to
order
their
matters
,
or
to
commit
vengeance
vnto
.
Thus
God
is
professed
a
father
,
but
where
is
his
honour
?
Others
will
haue
God
their
Father
,
but
cannot
abide
his
children
:
others
professe
they
feare
him
as
a
Father
,
but
come
to
their
deeds
,
they
feare
man
much
more
then
God
:
for
let
a
man
threaten
,
especially
hauing
power
,
they
quake
and
crouch
;
but
let
God
threaten
,
they
bristle
as
if
they
would
bid
him
battell
.
3.
We
professe
that
God
is
faithfull
,
true
of
his
word
,
and
his
word
the
truth
it selfe
;
and
yet
hardly
are
we
brought
to
beleeue
God
on
his
word
,
or
further
then
we
see
him
:
his
promises
stay
not
our
hearts
,
but
when
we
haue
him
in
our
hands
:
his
threatnings
terrifie
vs
not
,
but
when
we
haue
them
in
our
eyes
:
the
Pastor
may
pipe
,
but
people
follow
no
dance
:
let
such
call
backe
what
they
haue
said
,
as
hauing
said
too
much
,
except
they
would
beleeue
more
.
4.
We
professe
in
word
that
God
is
onely
wise
,
that
his
word
is
our
wisedome
,
and
the
onely
rule
of
all
his
worship
and
our
waies
:
yet
how
many
stand
vpon
old
customes
,
examples
of
men
,
naturall
reason
,
humane
lawes
,
and
those
of
restraint
or
tolleration
in
matters
directly
against
the
word
?
And
as
we
professe
these
things
of
God
;
so
we
professe
as
much
in
word
of
our selues
,
wherein
the
generall
practise
of
men
is
not
so
answerable
.
For
1.
who
doth
not
professe
of
himselfe
,
that
he
loueth
God
with
all
his
heart
,
and
it
were
pitie
else
that
he
should
liue
?
and
yet
indeed
the
most
desire
no
communion
,
nor
fellowship
with
him
in
his
word
and
sacraments
,
nor
in
their
owne
prayers
:
thinke
not
of
him
;
speake
not
of
him
but
in
others
:
the
most
measure
their
loue
by
their
priuate
gaine
,
so
long
they
loue
him
as
they
gaine
by
him
,
like
the
Scribe
that
would
follow
Christ
euery
where
till
he
heard
that
Christ
had
not
where
to
hide
his
head
,
then
we
heare
no
more
of
him
,
Matth.
8.
2.
We
all
professe
,
euen
by
our
comming
to
the
word
,
as
the
people
to
Moses
,
speake
thou
to
vs
from
God
,
and
we
will
doe
whatsoeuer
the
Lord
commandeth
vs
by
thee
:
and
so
professe
subiection
to
Christ
as
to
our
Lord
:
but
with
the
Scribes
,
many
of
vs
say
and
doe
not
:
or
like
the
younger
brother
who
said
to
his
father
,
he
would
goe
worke
in
the
vineyard
,
but
did
not
.
And
many
of
vs
may
fitly
heare
that
sharp
rebuke
of
Christ
,
Why
call
yee
me
Master
,
why
professe
you
your selues
Christians
,
and
doe
not
the
things
that
I
speake
?
doe
any
seruants
so
deale
with
their
master
,
and
not
be
turned
out
of
doores
?
3.
Who
professeth
not
that
he
serueth
God
,
and
(
he
hopeth
)
acceptable
inough
?
he
commeth
to
Church
,
he
heareth
what
is
said
,
he
receiueth
the
Sacraments
,
and
prayeth
with
the
congregation
.
But
follow
this
man
home
,
doth
he
and
his
house
serue
the
Lord
?
doth
he
read
,
instruct
,
pray
there
?
hath
he
a
little
Church
in
his
house
?
oh
no
,
he
hopeth
God
will
beare
with
him
,
he
is
not
booklearned
,
or
he
hath
a
calling
,
he
can
find
no
time
,
nor
ability
for
such
matters
:
now
haue
we
found
the
man
we
sought
for
,
no
practise
of
pietie
at
home
,
none
abroad
:
no
substance
of
religion
at
home
,
it
is
but
a
shadow
abroad
.
4.
Lastly
we
all
wil
boldly
say
with
Peter
,
we
will
neuer
denie
Christ
,
no
we
will
die
with
him
rather
:
and
yet
we
will
part
from
nothing
for
him
;
we
will
not
leaue
our
lusts
for
him
,
much
lesse
our
liues
:
and
as
we
will
doe
nothing
for
him
,
so
we
will
suffer
as
little
,
scarse
a
word
of
reproach
for
his
sake
,
much
lesse
a
blow
,
&
least
of
all
the
stroke
of
death
;
and
consequently
seeing
we
cannot
denie
our selues
for
him
,
we
cannot
but
denie
him
,
whatsoeuer
we
boldly
vtter
to
the
contrarie
.
Thus
might
we
examine
euerie
particular
through
the
commandements
,
and
in
euerie
branch
of
them
discouer
in
our selues
such
manifest
fruits
of
hypocrisie
as
these
be
:
in
which
regard
,
let
vs
challenge
our
deceitfull
hearts
,
and
sift
them
well
,
and
we
cannot
but
finde
seaven
abhominations
in
them
,
euery
one
making
vs
more
odious
to
God
then
other
.
Obiect
.
But
I
hope
I
am
no
such
man
▪
I
cannot
by
these
notes
discerne
my selfe
to
be
an
hypocrite
.
Answ.
Yet
maist
thou
be
one
,
and
receiue
thy
portion
with
them
.
For
there
be
two
sorts
of
hypocrites
.
1.
such
as
knowe
themselues
so
to
be
,
they
knowe
they
dissemble
in
the
things
they
speake
and
doe
,
such
were
the
Pharisies
who
did
all
things
to
be
seene
of
men
,
these
haue
a
cloud
of
witnesses
against
them
:
for
besides
God
,
their
owne
words
shall
be
their
iudges
,
Take
heed
brethren
least
there
be
at
any
time
in
any
of
you
an
euill
heart
of
vnbeleefe
,
causing
you
to
depart
(
while
yee
seeme
to
approach
vnto
him
)
from
the
liuing
God
:
and
on
the
contrarie
,
to
labour
to
expresse
the
power
of
godlinesse
daily
,
that
in
the
last
of
our
daies
we
may
reape
the
sweete
fruite
of
it
,
when
we
shall
be
glad
that
we
haue
had
no
part
with
hypocrites
.
Thus
by
Gods
blessing
are
we
come
to
the
ende
of
the
first
Chapter
,
to
him
be
praise
for
euer
,
Amen
.
CHAP.
II.
BVt
speake
thou
the
things
which
become
wholesome
doctrine
,
2
That
the
elder
men
be
sober
,
honest
,
discreete
,
sound
in
the
faith
,
in
loue
,
and
in
patience
:
THe
Apostle
hauing
described
the
dutie
of
a
faithfull
Pastor
in
the
former
Chapter
,
and
exhibited
a
vewe
of
such
as
the
Lord
calleth
and
approoueth
,
who
must
be
men
both
of
singular
integritie
for
their
life
,
and
of
skilfulnesse
and
abilitie
to
teach
:
he
now
applyeth
all
that
spech
to
Titus
,
&
exhorteth
him
to
the
exercise
of
his
talents
receiued
to
his
masters
best
advantage
.
And
first
,
he
generally
instructeth
him
what
himselfe
must
teach
;
namly
,
wholesome
doctrine
.
And
secondly
,
how
he
should
particularly
apply
himselfe
and
his
doctrine
to
all
sorts
of
men
:
who
are
distinguished
,
1.
by
the
sexe
,
men
and
women
.
2.
by
the
age
,
old
and
young
.
3.
by
their
condition
,
some
beeing
masters
,
and
some
seruants
,
the
meanest
of
which
must
not
be
contemned
:
but
euerie
man
▪
and
woman
of
what
age
and
calling
soeuer
they
be
,
although
their
condition
be
neuer
so
seruile
,
must
haue
their
portion
in
this
wholesome
doctrine
:
from
the
2.
to
the
11.
v.
Thirdly
,
he
followeth
some
notable
reasons
why
this
holy
and
wholesome
doctrine
must
be
taught
and
learned
,
spoken
and
heard
:
from
the
11.
verse
to
the
ende
of
this
Chapter
.
First
,
for
Titus
his
owne
dutie
,
it
is
laid
downe
by
way
of
opposition
,
and
knit
to
the
former
matter
,
and
Chapter
,
by
the
coniunction
,
But
,
teach
thou
.
As
if
he
had
said
,
although
the
false
teachers
whom
I
haue
described
dote
vpon
dreames
,
and
feede
their
hearers
with
fancyes
,
and
doctrines
of
men
,
to
the
corrupting
and
poisoning
of
soules
,
and
turning
men
away
from
the
truth
;
thou
must
be
vtterly
vnlike
them
in
thy
preaching
:
they
speake
pleasing
things
,
but
thou
must
speake
profitable
:
they
by
despising
the
simplicitie
of
the
Gospel
,
fall
not
onely
into
dangerous
errors
which
they
broach
,
but
into
loose
and
idle
discourses
,
which
bring
diseases
vpon
the
soule
:
Doctr.
No
Christian
Minister
,
nor
man
,
euill
men
and
deceiuers
waxe
worse
and
worse
,
deceiuing
and
beeing
deceiued
,
but
continue
thou
:
turne
away
their
●ares
,
and
be
giuen
to
fables
,
but
watch
thou
:
and
what
a
good
proficient
Timothie
was
herein
,
the
same
Apostle
sheweth
,
Philip.
2.20
.
for
when
all
sought
their
owne
,
yet
then
he
as
a
sonne
with
the
father
,
serued
with
Paul
in
the
Gospel
.
2.
It
is
no
slender
commendation
which
a
man
shall
receiue
from
the
mouth
of
God
,
if
with
the
Minister
of
the
Church
of
Pe●gamus
,
he
shall
beare
the
name
and
word
of
God
,
euen
there
where
●●tan
hath
his
throne
:
Antipas
that
faithfull
witnes
was
slaine
.
3.
The
Lord
for
this
end
permitteth
many
generall
defections
and
corruptions
;
not
to
this
purpose
,
that
the
godly
should
shrinke
,
but
to
trie
them
,
whether
if
they
see
themselues
alone
with
Elias
,
and
euen
their
liues
sought
also
,
they
will
stand
in
their
vprightnes
:
whether
when
all
Israel
goe
after
the
gods
of
their
fathers
,
they
and
their
houses
with
Iosuah
will
serue
the
Lord
:
and
whether
those
that
professe
the
Lord
,
will
walke
by
rule
or
by
example
.
had
no
man
to
assist
him
,
but
all
forsooke
him
.
Here
now
is
a
triall
,
will
yee
also
goe
away
?
But
we
must
be
wise
of
heart
,
to
enquire
where
the
wholesome
word
is
,
and
whither
else
should
we
goe
?
marke
what
God
speaketh
:
what
if
we
be
as
signes
and
wonders
,
gazing
stocks
to
men
?
what
if
the
wicked
wonder
,
and
speake
euill
of
vs
,
because
we
runne
not
to
the
excesse
of
riot
with
them
?
yet
must
we
beware
that
we
be
not
plucked
away
with
the
error
of
the
wicked
,
and
fall
from
our
owne
stedfastnes
.
Excellent
is
that
exhortation
,
Isai.
8.12
.
Say
not
a
confederacie
to
all
them
to
whome
this
people
say
a
confederacie
:
but
sanctifie
the
Lord
in
your
hearts
,
and
let
his
feare
be
your
dread
:
so
in
thy
calling
,
let
all
thy
trade
vse
deceit
and
falshood
in
word
and
action
,
but
let
them
not
be
a
rule
for
thee
,
for
thou
must
walke
to
heauen
by
other
direction
.
Wholesome
doctrine
]
1.
In
regard
of
the
matter
:
2.
of
the
worke
,
or
effect
:
the
former
,
when
it
is
sound
in
it selfe
.
Then
is
it
so
,
1.
when
it
propoundeth
things
necessarie
to
be
beleeued
or
done
.
2.
proportionall
to
the
analogie
of
faith
,
Rom.
12.6
.
3.
agreeable
both
with
other
places
and
texts
collated
,
as
also
with
the
antecedents
,
and
consequents
of
the
same
place
.
4.
when
it
wholly
leadeth
vnto
Christ
;
the
law
beeing
a
schoolemaster
to
him
,
Gal.
3.
and
the
Gospel
teaching
nothing
else
,
1.
Cor.
2.2
.
Secondly
,
that
is
wholesome
doctrine
in
regard
of
the
worke
or
effect
,
which
maketh
the
soules
of
men
sound
and
thriuing
:
for
it
is
a
borrowed
speach
from
the
food
,
or
physicke
of
the
bodie
to
the
soule
,
which
is
the
word
of
God
here
called
againe
doctrine
:
and
elsewhere
the
food
and
bread
of
life
;
and
Ministers
Pastors
and
feeders
.
Now
this
doctrine
worketh
mens
soules
to
soundnesse
two
wayes
.
1.
by
drawing
vs
out
of
our
spirituall
diseases
,
not
onely
inward
,
as
of
ignorance
,
error
,
hypocrisie
,
&c.
but
outward
also
,
as
those
maine
sinnes
reckoned
vp
,
1.
Tim.
1.9.10
.
and
said
to
be
contrarie
to
wholesome
doctrine
.
This
it
effecteth
,
1.
by
shewing
the
danger
of
our
disease
.
2.
by
applying
the
remedie
.
2.
by
keeping
vs
in
good
plight
and
health
,
not
onely
free
from
those
former
diseases
,
but
strong
and
fresh
to
the
duties
of
pietie
and
righteousnesse
,
euen
as
the
bodie
is
kept
sound
without
onset
of
diseases
by
wholesome
nourishment
.
Doctr.
The
scope
of
euery
Minister
in
his
teaching
,
vaine
iangling
,
are
said
to
roue
,
that
Israel
might
be
saued
.
The
mother
seeing
her
child
in
danger
,
crowne
of
reioysing
,
2.
Cor.
3.1
.
Thirdly
,
vnto
the
truth
it selfe
:
he
must
affect
to
know
nothing
,
and
this
will
cause
him
to
affect
to
deliuer
nothing
but
Christ
,
and
him
crucified
:
this
sincere
milke
of
the
word
,
maketh
Gods
children
to
thriue
and
prosper
,
whereas
the
vnwholesome
milke
mingled
with
error
,
or
puddle
water
of
mens
deuises
,
bringeth
sickenesse
,
diseases
,
and
consumption
into
their
soules
.
Vse
.
Let
all
Ministers
,
who
haue
a
care
of
profiting
their
people
,
and
so
furthering
their
owne
account
,
acquaint
them
with
this
wholesome
doctrine
,
fetched
out
of
the
pure
fountaines
of
the
Scriptures
,
and
rightly
deuide
it
vnto
them
,
as
workemen
that
need
not
be
ashamed
.
Alas
,
what
vanitie
is
it
,
out
of
opinion
of
wit
or
reading
,
to
seeke
out
strange
speculations
among
the
starres
,
to
search
out
genealogies
,
peregrees
,
to
dote
about
fables
,
to
set
himselfe
to
tie
hard
knots
onely
to
vntie
them
againe
(
as
the
dogge
leaueth
soft
meat
to
gnaw
vpon
bones
)
to
mingle
the
word
with
the
leauen
of
traditions
?
what
a
dangerous
thing
is
it
,
to
heale
the
hurt
of
Gods
people
with
sweete
words
,
or
to
handle
the
word
either
deceitfully
,
or
deliuer
it
phantastically
,
with
vnseemely
and
rude
,
or
affected
words
of
humane
wisedome
&
eloquence
?
all
this
may
puffe
vp
the
soules
of
men
for
a
time
,
as
though
they
were
wholesomely
fed
,
but
indeed
Paul
sheweth
the
proper
worke
of
them
,
that
they
breed
diseases
,
and
ingender
strife
,
rather
then
godly
edifying
:
and
when
the
fire
commeth
that
shall
trie
euery
mans
worke
,
his
worke
shall
burne
,
let
him
scape
if
he
can
,
who
though
he
teach
no
false
doctrine
,
yet
if
he
build
haie
and
chaff
vpon
the
foundation
;
for
he
hath
not
stood
in
Gods
counsell
:
read
the
curse
denounced
against
false
Pastors
.
Ier.
23.
Secondly
,
hearers
are
hence
taught
sundrie
duties
.
As
1.
to
desire
only
this
wholesome
food
,
that
their
soules
may
be
well
liking
;
Others
can
receiue
no
doctrine
from
such
a
one
as
hath
expressed
humanitie
in
some
weaknes
,
or
want
;
or
is
not
altogether
to
their
owne
liking
,
nor
of
their
owne
size
.
Some
cannot
abide
to
heare
the
so
called
Puritane
:
others
are
as
farre
wide
on
the
other
hand
,
they
can
get
no
good
,
nor
will
stirre
out
of
their
doores
to
heare
him
that
can
buckle
himselfe
to
the
times
:
thus
some
hold
to
Paul
,
some
to
Apollos
,
some
to
Cephas
,
but
none
to
Christ
.
Here
is
examination
of
the
persons
of
men
,
but
not
of
the
doctrine
of
God
,
which
by
both
may
be
wholsomely
,
and
truely
taught
:
or
if
either
of
them
should
erre
,
haue
we
exemption
from
hearing
them
?
are
we
not
rather
to
trie
the
spirits
,
and
try
all
things
,
that
we
may
hold
our selues
to
that
which
is
good
?
We
deceiue
our selues
,
while
we
looke
to
be
taught
by
Angels
or
Saints
;
Gods
ordinance
is
,
that
we
should
be
taught
by
men
,
subiect
to
the
same
infirmities
with
vs
;
weake
men
,
and
sinnefull
men
must
vnder
God
raise
vs
to
strength
of
grace
;
that
our
faith
may
not
be
ascribed
to
men
or
meanes
,
but
that
the
mightie
power
of
God
might
appeare
in
mans
infirmitie
.
But
in
one
word
,
to
remooue
all
the
pretended
causes
of
not
receiuing
the
wholsome
word
;
turne
thine
eye
inward
,
and
thou
shalt
see
the
fault
in
thy selfe
:
for
as
if
a
man
abstaine
meale
after
meale
from
meate
,
and
he
doth
not
,
nor
cannot
be
perswaded
to
eate
wholesome
meate
,
it
is
plaine
hee
is
a
sicke
man
,
his
stomake
is
gone
,
if
hee
hold
on
he
is
hastening
to
death
;
so
it
is
with
him
who
refuseth
the
wholesome
foode
of
his
soule
,
some
sore
deadly
disease
hath
seased
vpon
him
.
If
this
food
seeme
tart
or
bitter
,
it
is
not
corrupted
,
but
thy
tast
:
thy
spirituall
ague
causeth
thee
to
deeme
honie
bitter
.
If
thou
loathest
that
meate
which
thou
hast
sometime
liked
,
the
meate
is
the
same
,
but
thou
art
not
the
same
;
if
thou
art
wearie
of
the
doctrine
of
mortification
,
which
sometimes
thou
affectedst
,
suspect
thy selfe
:
the
case
is
with
thee
as
with
some
children
,
who
for
noueltie
were
willing
to
go
to
schoole
,
but
beeing
held
hard
,
some
growe
wearie
of
their
Master
,
and
would
exchange
him
with
another
;
but
no
cooke
could
make
this
doctrine
rellish
thy
tast
,
till
it
with
thy selfe
be
altered
.
3.
Hearers
must
hold
wholesome
doctrine
,
continue
in
the
things
thou
hast
receiued
:
buy
the
truth
,
but
sell
it
not
,
and
bind
it
fast
vpon
their
hearts
.
And
good
reason
:
for
if
the
meate
be
neuer
so
wholesome
,
if
the
stomacke
of
the
soule
keepe
it
not
,
but
it
slippe
the
memorie
,
and
is
not
by
meditation
digested
;
the
soule
is
as
surely
diseased
as
is
the
bodie
when
no
sustenance
will
stay
to
strengthen
it
.
Many
complaine
that
they
heare
many
good
things
,
but
yet
they
stay
not
with
them
,
but
are
soone
forgotten
;
&
hence
may
begin
to
conceiue
that
the
meate
was
faultie
,
either
not
inough
,
but
rawe
,
or
too
cold
,
or
otherwise
;
but
let
them
knowe
assuredly
that
the
fault
was
in
their
owne
cold
stomacks
,
which
wanted
zeale
and
loue
to
the
truth
to
warme
them
;
for
we
easily
forget
not
the
things
we
loue
:
or
else
some
sinne
like
the
predominance
of
a
bad
humor
hath
ouercharged
them
,
which
must
be
purged
by
renewing
repentance
;
which
beeing
done
,
wisedome
requireth
that
men
doe
for
their
soules
,
as
they
doe
for
their
bodies
;
in
which
if
the
meate
stay
not
till
it
be
digested
,
or
because
although
it
be
digested
it
staieth
not
neither
;
howsoeuer
a
man
returneh
to
his
meate
againe
:
euen
so
repaire
thou
vnto
thy
ordinarie
meales
againe
,
heare
preparedly
,
and
thou
shalt
at
least
renewe
thy
strength
againe
:
and
if
thou
findest
thy
stomacke
weake
still
,
looke
as
men
of
weake
stomacks
before
meat
prepare
them
with
some
warme
thing
,
and
after
close
them
vp
againe
with
some
preserue
or
other
:
so
must
thou
with
prayer
and
reading
prepare
and
warme
thy
affection
before
,
and
close
vp
thy
stomacke
with
prayer
and
meditation
after
:
by
the
former
,
the
spirit
is
obtained
,
which
bringeth
things
to
the
remembrance
:
by
the
latter
,
things
are
held
as
a
mans
owne
,
being
as
strong
vinegar
to
the
nose
,
to
hold
that
in
which
otherwise
would
be
presently
cast
vp
againe
.
4.
Hearers
must
so
desire
,
receiue
,
and
hold
this
wholesome
foode
,
as
they
may
growe
by
it
,
Behold
I
desire
thy
commandements
,
quicken
me
in
thy
righteousnes
:
for
as
in
the
bodie
,
if
meat
when
it
is
digested
,
send
not
vertue
whereby
the
operation
of
it
appeareth
in
all
the
parts
,
the
bodie
is
diseased
,
some
obstruction
or
opilation
hindreth
the
worke
of
it
:
so
is
the
soule
obstructed
with
the
itching
eare
,
couetous
thoughts
,
hardnesse
of
heart
,
formall
worship
,
all
which
keepe
the
soule
barren
and
emptie
of
grace
,
yea
leane
and
ill
looking
in
the
eyes
of
God
.
Seeing
therefore
the
Lord
hath
spread
his
table
for
vs
,
and
liberally
furnished
it
with
store
of
this
wholesome
foode
,
let
it
appeare
in
our
soules
,
by
our
strength
to
labour
in
Christian
duties
to
which
we
are
called
,
to
ouercome
the
temptations
vnto
sinne
,
to
carrie
the
victorie
in
our
strife
against
our
owne
lusts
:
let
it
appeare
in
patient
and
cherefull
bearing
of
affliction
,
and
in
the
thankfull
entertainment
of
blessings
,
especially
of
the
best
kind
.
And
thus
by
commending
the
Lords
bountifull
hospitallitie
,
and
liberall
prouision
in
his
house
,
we
shall
adorne
our
profession
,
and
winne
others
to
wish
themselues
entertained
in
the
same
seruice
with
vs
.
Now
all
these
things
shall
be
happily
attained
of
teachers
and
hearers
,
if
they
come
to
this
busines
thus
qualified
and
affected
.
First
,
Vers.
2.
That
the
elder
men
be
sober
,
honest
,
discreete
,
sound
in
the
faith
,
in
loue
,
and
in
patience
:
Now
the
Apostle
commeth
to
direct
Titus
how
to
apply
his
doctrine
aptly
to
the
seuerall
sexes
,
ages
,
and
conditions
of
men
.
Whence
in
generall
is
to
be
obserued
,
that
Doctr.
Euerie
faithfull
Minister
must
fit
and
apply
his
doctrine
to
the
seuerall
ages
,
conditions
,
and
occasions
of
his
people
,
owne
portion
of
meat
in
due
season
,
Luk.
12.42
.
Secondly
,
to
this
purpose
is
the
word
fitted
,
to
make
euerie
man
readie
and
absolute
to
euerie
good
worke
,
and
thus
the
wisedome
of
God
is
made
to
shine
to
all
eyes
,
who
can
behold
such
a
perfect
rule
of
direction
in
faith
and
manners
.
Thirdly
,
well
knewe
our
Apostle
with
other
the
men
of
God
,
that
generall
doctrines
(
though
neuer
so
wholesome
)
little
preuaile
,
are
but
cold
,
and
touch
not
men
to
the
quicke
,
without
particular
application
to
their
seuerall
necessities
:
till
Peter
come
to
say
;
you
haue
crucified
the
Lord
of
glorie
,
we
read
of
no
pricking
of
their
hearts
.
Thou
art
the
man
:
For
if
the
word
hath
plainely
described
euerie
mans
dutie
,
then
the
dispensers
of
it
must
faithfully
deliuer
out
the
same
.
Secondly
,
hearers
must
hence
learne
:
1.
to
be
subiect
to
the
doctrine
deliuered
in
the
ministerie
,
be
they
old
or
young
,
rich
or
poore
,
one
or
other
,
must
yeeld
obedience
vnto
it
.
For
seeing
the
Scripture
is
furnished
to
teach
all
men
all
their
duties
,
and
the
ministerie
ordained
by
God
to
discouer
the
wisedome
of
God
;
olde
men
must
not
disdaine
to
sit
downe
at
Christs
feete
;
nor
young
men
to
learne
how
to
redresse
their
waies
;
nor
the
rich
to
become
rich
in
God
,
nor
the
poore
to
become
poore
in
spirit
,
nor
the
master
to
acknowledge
a
master
in
heauen
,
nor
the
seruant
to
become
the
seruant
of
Christ
.
2.
To
desire
fit
instruction
in
the
ministerie
,
and
come
to
vs
as
the
people
,
Publicans
,
soldiers
,
to
Iohn
,
Master
,
what
shall
we
doe
?
See
Acts
2.37
.
and
16.30
.
3.
To
praie
that
we
may
deliuer
fit
doctrine
,
Eph.
6.19
.
and
for
me
,
that
vtterance
may
be
giuen
to
speake
as
I
ought
.
No
man
but
would
desire
and
call
for
a
fit
plaister
or
potion
for
his
bodie
:
but
when
we
labour
against
mens
particular
sinnes
directly
,
and
speake
aptly
to
their
consciences
,
like
vnrulie
and
inconsiderate
patients
,
they
fret
and
storme
,
if
we
come
any
thing
neere
the
quicke
of
their
galled
consciences
.
No
man
but
in
trouble
of
spirit
,
or
terrour
of
conscience
,
would
heare
from
vs
words
of
comfort
:
but
there
is
a
deale
of
proud
flesh
,
which
would
vnremooued
for
euer
hinder
their
●ound
cure
,
which
when
it
is
consumed
,
we
are
readie
to
supple
with
words
as
soft
as
oyle
:
but
till
then
men
must
pray
for
wisedome
to
daunce
to
our
pipe
:
and
as
we
must
set
our selues
against
the
sinnes
of
all
ages
,
and
callings
,
so
must
they
themselues
against
their
owne
sinnes
.
4.
Whereas
many
thinke
that
those
sinnes
are
least
to
be
striuen
against
,
which
are
incident
to
the
age
or
sexe
:
and
that
we
lay
intollerable
yokes
on
youth
,
which
must
haue
the
swinge
:
and
for
olde
men
because
their
age
carrieth
them
to
teastinesse
and
frowardnes
,
therefore
they
may
better
be
forborne
;
these
may
hence
see
their
error
:
neither
is
this
any
other
then
to
strengthen
the
hands
of
sinners
,
and
a
giuing
of
scope
to
natural
corruption
.
If
men
indeede
were
so
humbled
as
that
they
were
readie
to
despaire
,
because
they
cannot
ouercome
such
corruptions
,
then
might
we
say
,
that
no
temptation
hath
befallen
them
but
such
as
goeth
ouer
the
common
nature
;
but
otherwise
to
plead
for
any
libertie
in
excusing
sinne
,
is
an
hardening
of
the
heart
,
and
a
backe
by
as
to
repentance
.
The
elder
men
]
Doctr.
Our
Apostle
exempteth
not
old
men
from
beeing
subiect
to
the
doctrine
of
God
,
because
of
their
age
:
Vse
.
1.
This
condemneth
the
frowardnesse
of
many
of
the
elder
sort
,
who
although
they
neuer
learned
to
knowe
Christ
,
olde
to
learne
him
;
the
which
speach
bewraieth
that
as
yet
they
neuer
learned
him
aright
,
as
also
that
they
are
verie
farre
from
saluation
;
for
whosoeuer
is
too
olde
to
learne
the
meanes
,
is
too
olde
also
to
attaine
the
ende
:
besides
the
extreame
follie
of
such
an
vngodly
profession
:
for
would
the
oldest
man
that
can
be
,
sent
on
a
iourney
in
a
way
both
vnknowne
to
him
,
and
not
easie
to
be
found
or
held
,
so
sillily
reason
with
himselfe
;
I
will
right
forward
,
I
neuer
came
this
way
before
,
neither
doe
I
knowe
it
;
but
I
will
neuer
aske
of
it
,
for
I
am
too
olde
now
to
learne
it
:
and
yet
thus
madde
are
olde
men
in
the
matters
of
God
and
his
kingdome
.
Others
would
faine
learne
but
not
of
young
men
,
this
standeth
not
with
their
grauitie
.
But
howsoeuer
maturitie
of
yeares
is
not
to
be
neglected
in
a
minister
,
seeing
that
in
the
ordinarie
course
it
carieth
with
it
ripenes
of
iudgement
;
yet
Gods
grace
in
youth
must
not
be
despised
,
1.
Tim.
4.12
.
Let
no
man
despise
thy
youth
:
and
who
is
commanded
here
to
teach
olde
men
,
but
Titus
a
young
man
?
As
for
that
place
,
2.
Tim.
3.6
.
a
minister
must
not
be
a
young
scholler
,
2.
Let
this
mooue
our
elder
sort
to
lay
aside
the
worldly
wisedome
and
experience
,
without
knowledge
,
saith
Salomon
,
the
minde
is
not
good
:
the
which
ignorance
is
so
much
the
more
damable
,
by
how
much
it
is
wilfull
and
affected
:
Ioh.
15.22
.
If
I
had
not
come
and
spoken
,
they
had
had
no
sinne
:
but
now
haue
they
no
cloake
for
their
sinne
.
Sober
,
]
Now
the
things
which
the
elder
sort
must
learne
,
are
not
so
much
handled
as
named
:
and
they
are
of
two
sorts
,
the
former
which
beseeme
them
as
they
are
old
men
:
and
these
are
three
,
the
first
of
which
is
sobrietie
,
or
watchfulnes
,
which
properly
respecteth
things
without
them
,
as
meate
,
drinke
,
&c.
the
two
latter
respect
their
own
persons
:
the
former
of
which
is
grauitie
or
honestie
,
which
requireth
seemlines
in
the
outward
habit
,
speach
,
gesture
,
manners
,
and
behauiour
:
the
latter
is
wisedome
,
or
discretion
,
which
restraineth
the
more
inward
concupiscences
,
lusts
,
and
desires
of
the
heart
.
The
second
sort
of
vertues
are
such
as
are
commended
vnto
them
,
as
they
are
ancient
Christians
,
and
these
be
three
also
;
1.
soundnes
in
faith
,
whereby
duties
are
acceptably
performed
towards
God
.
2.
soundnes
in
loue
,
which
looketh
to
all
the
duties
of
the
second
table
.
3.
soundnes
in
patience
,
which
is
as
salt
to
season
and
preserue
both
,
without
which
they
could
not
but
quickly
waxe
weary
of
well
doing
.
Thus
ought
old
men
to
be
qualified
,
not
only
as
those
who
haue
attained
to
ripenes
in
yeares
,
but
as
such
who
also
haue
striuen
to
some
ripenes
in
Christianitie
,
expressed
in
the
practise
of
these
three
vertues
.
In
the
first
precept
of
sobrietie
,
older
persons
are
enioyned
to
watch
against
the
immoderate
vse
of
meate
and
drinke
especially
,
and
in
the
vse
of
these
(
wine
and
strong
drinke
especially
)
to
moderate
themselues
within
the
confines
,
and
precincts
of
sobrietie
.
And
there
is
great
reason
of
this
precept
,
for
this
age
beeing
full
of
infirmitie
,
a
cold
,
and
drie
age
,
is
more
desirous
to
strengthen
,
warme
,
and
moysten
it selfe
with
wine
and
strong
drinke
;
and
without
great
watchfulnes
easily
ouershooteth
it selfe
;
insomuch
as
the
word
teacheth
how
some
of
the
holiest
of
their
age
,
haue
beene
foyled
and
mocked
hereby
;
the
infirmitie
of
that
age
not
onely
beeing
weake
to
resist
,
but
pro●e
to
betray
and
deliuer
them
vp
vnto
the
temptation
:
as
Lot
,
Noah
:
and
this
seemeth
to
be
one
reason
,
why
in
the
next
verse
also
the
older
women
are
forbidden
to
be
giuen
to
wine
.
And
the
more
cautelous
ought
the
elder
men
to
be
herein
,
1.
Because
it
were
a
great
shame
for
them
that
haue
liued
so
long
,
and
all
this
while
haue
not
learned
to
vse
the
creatures
aright
;
hardly
can
they
be
reputed
Christians
,
who
for
Christ
will
not
forgoe
their
lusts
.
2.
They
ought
by
their
example
and
counsell
prouoke
,
and
direct
others
vnto
all
sobrietie
;
and
how
absurd
and
wicked
were
it
in
them
by
their
improuidence
and
loosenesse
,
to
embolden
and
encourage
others
vnto
sinne
?
and
besides
,
expose
,
vncouer
,
and
laie
open
themselues
to
be
derided
by
others
farre
their
inferiours
:
with
which
reproach
this
sinne
was
punished
,
euen
in
Noah
himselfe
.
3.
They
haue
but
a
little
time
to
watch
in
,
and
their
master
is
euen
at
their
doore
,
their
sunne
is
a
setting
,
and
they
must
therefore
beware
the
more
,
least
hereby
they
bring
their
soules
vpon
a
slumber
:
for
as
sobrietie
and
watchfulnes
are
ioyned
together
,
as
mutuall
supporters
each
of
other
,
1.
Pet.
5.8
.
so
are
drunkennes
and
sleeping
,
1.
Thess.
6.7
.
making
the
day
of
generall
or
particular
iudgement
come
vnawares
,
as
it
doth
to
such
as
are
in
the
night
.
4.
They
haue
but
a
little
time
to
doe
good
in
,
and
ought
to
preserue
themselues
in
a
fitnesse
to
doe
good
;
both
to
gouerne
their
owne
liues
,
their
owne
families
,
and
other
men
,
if
they
be
called
thereto
:
whereas
the
loosing
of
themselues
to
this
sinne
,
brings
forgetfulnes
of
all
dutie
,
abuse
of
his
place
,
and
woe
vpon
all
that
are
committed
to
his
gouernment
:
besides
,
it
openeth
a
doore
,
and
is
as
a
fruitfull
soyle
and
season
to
many
other
sinnes
:
it
is
an
euill
which
goeth
not
alone
,
it
was
accompained
with
incest
,
euen
in
Lot
himselfe
.
5.
They
haue
but
a
while
to
striue
against
temptation
,
which
because
the
Deuil
knoweth
,
he
more
mightily
assaileth
them
:
both
which
things
seeing
the
Lord
hath
discouered
vnto
them
,
they
ought
so
much
the
more
to
watch
vnto
sobrietie
,
according
to
the
counsell
of
the
Apostle
,
1.
Pet.
5.8
.
Oh
that
our
old
men
would
be
perswaded
thus
to
number
their
daies
,
that
their
hearts
might
be
applied
vnto
wisedome
;
and
mooued
to
beware
of
shipwracke
in
their
hauen
;
and
prouoked
to
watch
but
one
howre
longer
with
Christ
,
and
so
to
finish
their
welfare
for
euer
.
Let
them
beare
that
speach
in
minde
,
Care
a
while
,
and
euer
safe
.
Graue
,
]
The
word
signifieth
a
seemely
,
modest
,
and
gracious
carriage
,
opposed
to
all
lightnesse
,
vanitie
,
or
viciousnes
in
gesture
,
speach
,
apparrell
,
countenance
,
deeds
,
or
conuersation
:
and
is
a
generall
vertue
befitting
euery
age
,
and
euery
vocation
and
condition
of
life
:
and
not
appropriated
to
any
one
calling
or
condition
more
then
other
:
required
in
the
Minister
,
1.
Tim.
3.8
.
in
his
wife
,
vers.
11.
and
in
euery
priuate
man
,
1.
Tim.
2.1
.
But
yet
the
older
sort
,
in
all
estates
,
ought
aboue
other
to
carrie
a
constant
comlines
,
and
graue
authoritie
,
yea
a
fatherly
kind
of
reuerent
behauiour
:
Reasons
hereof
are
,
1.
God
hath
honoured
them
,
and
put
dignitie
vpon
them
,
by
reason
of
their
yeares
:
giuing
them
in
the
fifth
commandement
the
name
and
honour
of
fathers
,
for
the
loue
,
and
reuerence
which
by
their
graue
and
worthy
carriage
,
is
due
to
them
from
their
inferiours
:
and
Leuit.
19.32
.
Thou
shalt
rise
vp
before
the
hoarehead
,
and
honour
the
person
of
the
old
man
.
Now
seeing
God
hath
bound
the
younger
to
honour
the
older
;
he
hath
also
bound
the
older
,
to
maintaine
their
honour
and
reuerence
,
by
a
reuerent
and
Christian
conuersation
:
for
honour
is
vnseemely
for
a
foole
,
Prov.
26.1
.
2.
They
are
to
instruct
and
admonish
others
of
their
dutie
,
and
of
their
faylings
;
and
thus
ought
to
become
eyes
to
the
blinde
,
and
feete
to
the
lame
:
and
the
younger
sort
are
to
heare
and
waite
,
holding
their
tongue
at
their
counsell
.
Now
let
the
aduise
,
admonition
,
or
counsell
be
neuer
so
iust
,
wholsome
,
experienced
;
yet
it
cannot
chuse
but
loose
all
the
authoritie
,
and
credit
of
it
,
if
the
conuersation
of
a
man
be
vaine
,
light
,
youthfull
,
or
any
way
vnseemely
:
so
as
they
who
faile
from
this
precept
,
disable
themselues
from
performance
of
so
necessarie
a
dutie
.
3.
Too
common
a
thing
it
is
in
our
corruption
,
to
lessen
in
our
hearts
the
due
reckoning
and
estimation
of
the
aged
,
who
haue
passed
their
prime
,
and
(
as
we
falsely
say
)
their
best
daies
;
the
prouerb
is
true
,
we
adore
the
sunne
rising
,
but
contemne
it
setting
.
Hence
Salomon
obserued
,
(
as
we
also
may
behold
)
all
the
liuing
with
the
second
child
:
that
is
,
the
Prince
apparant
,
which
was
to
raigne
after
his
fathers
decease
;
or
in
great
families
,
the
heires
and
yong
masters
,
who
are
duly
obserued
and
flattered
by
all
the
seruants
.
Now
if
the
older
sort
would
prouide
against
the
contempt
of
that
age
,
it
must
be
by
such
a
seemely
grauitie
,
as
may
dash
lightnes
euen
with
the
presence
:
so
did
Iob
,
29.8
.
The
young
men
saw
me
,
and
hid
themselues
,
the
aged
arose
and
stood
vp
.
The
which
consideration
,
as
it
teacheth
how
to
reteine
the
honour
and
crowne
of
age
:
so
also
when
men
faile
of
that
due
regard
their
yeares
seeme
to
call
for
;
that
they
are
not
(
as
most
old
men
do
)
to
laie
all
the
blame
vpon
the
insolencie
of
youth
,
as
not
trained
to
better
manners
:
but
to
examine
how
their
owne
footesteps
haue
beene
directed
:
and
whether
they
haue
not
let
fall
the
crown
of
their
age
,
which
is
the
grace
and
grauitie
of
it
:
and
in
a
word
,
wherein
and
how
farre
,
they
haue
failed
.
The
Heathen
could
say
,
that
the
way
to
Honours
Temple
,
laie
by
Vertues
house
:
and
it
is
iust
with
the
Lord
,
that
with
the
vile
should
be
reproach
,
so
as
the
base
often
rise
vp
against
the
honourable
,
and
children
can
scorne
the
aged
,
in
whose
words
,
behauiours
,
and
actions
,
any
vnseemely
lightnesse
hath
bewrayed
and
discouered
it selfe
.
Discreete
,
]
or
moderate
.
The
vertue
was
formerly
required
in
the
Minister
,
cap.
1.7
.
and
after
in
women
,
cap.
2.4
.
and
in
young
men
,
among
the
ancient
is
wisedome
,
and
in
the
length
of
daies
,
is
vnderstanding
.
Reas.
1.
Vnchast
desires
are
foule
spottes
in
euerie
age
,
but
in
olde
age
most
of
all
.
How
monstrous
were
it
for
olde
men
to
watch
the
twilight
,
to
haue
eyes
full
of
adulterie
,
to
haue
their
mouthes
filled
with
foule
and
rotten
communication
,
to
be
drunke
with
wine
vnto
excesse
?
how
exceeding
odious
were
these
things
in
them
,
aboue
younger
persons
?
who
if
they
should
fall
into
such
misdemeanours
,
some
more
excuses
might
be
pretended
?
for
they
might
be
forced
by
headstrength
of
passion
,
and
perturbation
,
but
these
seeme
rather
to
force
themselues
,
and
sinne
of
election
,
as
such
who
willingly
leaue
not
such
sinnes
as
haue
almost
left
them
;
nay
who
rather
strengthen
their
mindes
to
such
lusts
,
as
to
which
their
bodies
are
broken
and
decaied
:
and
thrust
themselues
vnder
the
power
of
such
lewde
Masters
,
from
whome
a
man
would
haue
thought
,
they
should
long
before
haue
parted
as
free
men
.
2.
Olde
age
is
an
age
which
ought
to
be
dedicated
to
the
minde
,
meditation
,
counsel
;
ought
to
be
taken
vp
with
more
seemely
delights
and
desires
,
euen
such
as
are
spirituall
and
heauenly
;
ought
to
watch
against
such
lusts
as
presse
downe
,
that
the
aged
man
may
serue
the
Lord
with
more
libertie
and
cherefulnes
,
and
intend
the
straightning
of
all
reckonings
between
God
and
them
,
and
so
the
finishing
vp
of
their
saluation
with
feare
and
trembling
;
for
if
euerie
Christian
ought
to
haue
his
conuersation
in
heauen
,
much
more
such
as
haue
one
foote
in
the
graue
,
and
hasten
vnto
the
earth
.
Vse
.
This
precept
iustly
reprehendeth
many
of
our
elder
sort
,
whose
bones
seeme
still
to
possesse
the
sinnes
of
their
youth
;
as
if
they
were
minded
not
to
lay
downe
their
lusts
,
but
in
the
same
graue
where
themselues
meane
to
lie
;
without
all
care
of
beautifying
their
gray
haires
with
this
grace
of
discreete
moderation
;
but
in
all
their
words
and
behauiours
remaine
as
vaine
,
light
,
foolish
,
without
sauour
of
grace
,
as
euer
they
were
in
their
warmest
blood
;
that
euen
as
all
the
dregges
are
setled
in
the
bottome
of
a
vessell
,
so
their
courses
are
filled
with
●estinesse
,
hastinesse
,
and
vnaduised
frowardnes
:
their
conuersation
blotted
with
base
couetousnesse
,
as
if
they
were
to
liue
ouer
their
yeares
againe
,
their
minds
no
lesse
bending
towards
the
earth
then
their
bodies
;
and
though
they
can
scarse
goe
vp
and
down
in
the
world
,
yet
for
most
part
are
they
more
drowned
in
wordly
affaires
,
then
when
they
were
in
their
most
constant
estate
.
In
a
word
,
blackeamoores
were
they
young
,
and
now
their
skins
are
not
changed
,
the
crimson
tincture
of
their
sinne
cannot
yet
be
washed
,
nor
they
in
their
age
breake
through
the
snares
wherewith
Satan
held
them
in
their
youth
;
but
the
sinner
of
an
hundreth
yeare
olde
goeth
on
to
punishment
.
And
here
let
none
thinke
,
that
any
dotage
or
passionate
affections
may
be
excused
by
reason
of
the
age
,
nay
rather
euery
such
breaking
out
is
here
doubled
,
for
an
olde
man
especially
should
be
discreete
,
and
the
discretion
of
a
man
moderateth
all
passions
.
Let
Barzillai
be
an
example
to
all
olde
men
,
Sound
in
faith
,
]
Now
followe
those
three
vertues
which
are
requisite
in
olde
men
,
as
they
are
auncient
Christians
.
The
first
of
which
is
soundnesse
of
faith
,
in
which
three
things
are
to
be
considered
.
1.
What
soundnes
of
faith
is
.
2.
Why
it
is
commended
in
speciall
to
olde
men
,
seeing
euerie
Christian
must
haue
it
.
3.
The
dutie
which
hence
is
to
be
learned
.
For
the
first
:
Soundnesse
of
faith
standeth
in
two
things
.
1.
when
faith
is
sound
in
the
qualitie
,
First
,
the
ground
of
sound
faith
,
is
a
sufficient
measure
of
knowledge
of
the
things
of
God
reuealed
in
the
word
,
in
a
sound
and
incorrupted
iudgement
:
for
so
the
Apostle
affirmeth
,
fulnesse
of
knowledge
,
Secondly
,
the
obiect
of
a
sound
faith
more
generall
,
is
the
whole
word
of
God
,
from
which
faith
can
no
more
be
seuered
,
the
word
of
faith
.
Thirdly
,
the
worke
of
a
sound
faith
is
twofold
.
1.
assent
.
2.
application
.
The
former
is
a
certeine
and
firme
assent
,
sure
the
profession
of
our
hope
without
wauering
in
full
assurance
of
vnderstanding
.
For
faith
is
no
opinion
or
fancie
,
Stand
fast
in
the
faith
.
The
latter
worke
of
faith
is
application
,
whereby
a
man
not
onely
assenteth
that
all
the
couenant
of
grace
is
true
in
it selfe
,
but
also
that
it
is
true
vnto
him
;
who
therefore
resteth
and
leaneth
vpon
it
for
his
owne
saluation
,
beeing
assured
so
vndoubtedly
at
one
time
or
other
of
his
saluation
,
as
if
he
were
alreadie
gathered
vp
among
the
Saints
.
And
this
hand
thus
laying
on
Christ
vnto
righteousnes
,
and
applying
Christ
with
his
merits
vnto
ones
selfe
in
particular
to
saluation
,
is
the
forme
of
faith
,
or
rather
faith
it selfe
formed
,
and
not
any
workes
or
charitie
,
as
Papists
fondly
dreame
.
And
that
this
certaintie
is
of
the
nature
of
sound
faith
appeareth
,
because
that
modest
,
but
graceles
vncertaintie
and
doubting
of
the
Popish
doctrine
,
is
opposed
vnto
faith
,
and
made
a
fruit
of
vnbeleefe
,
Matth.
14.31
.
Oh
thou
of
little
faith
,
why
doubtedst
thou
?
of
Abraham
is
said
,
Rom.
4.
that
he
doubted
not
,
nor
reasoned
with
himselfe
,
but
was
strengthned
in
faith
,
beeing
fully
assured
.
And
what
other
reason
is
giuen
,
why
the
inheritance
was
not
giuen
by
the
law
,
which
was
impossible
to
be
kept
:
but
by
the
promises
of
grace
,
but
that
the
promise
might
be
sure
to
all
the
seede
?
Rom.
4.16
.
Or
how
could
our
peace
with
God
continue
our
comfort
,
or
last
with
vs
,
if
we
had
no
assurance
of
it
,
but
still
doubted
of
his
loue
?
Let
vs
therefore
alwaies
take
notice
of
this
especiall
worke
of
sound
faith
,
which
maketh
the
heart
able
to
say
with
Iob
,
I
know
my
Redeemer
liueth
:
who
died
for
me
,
and
gaue
himselfe
for
mee
.
Neither
must
the
godly
refuse
to
subscribe
to
the
truth
of
this
doctrine
,
because
they
neuer
finde
such
constant
and
full
assurance
,
which
is
not
mooued
with
some
doubting
,
and
sometime
exceedingly
ouercast
with
grudgings
of
vnbeleefe
,
for
by
this
reason
they
might
aswell
conclude
that
they
neuer
had
faith
:
and
it
is
no
meruaile
if
faith
and
doubting
be
in
one
man
,
seeing
they
rise
from
two
diuerse
,
yea
contrarie
principles
,
which
cannot
but
be
found
in
the
best
,
euen
spirit
and
flesh
.
If
thou
lookest
by
the
eye
of
flesh
,
thou
canst
not
but
doubt
of
the
truth
of
the
promises
,
at
least
to
thy selfe
,
in
whom
so
little
good
appeareth
:
but
open
the
eye
of
thy
faith
,
which
at
length
seeth
clearely
the
saluation
of
God
,
chaseth
away
clouds
of
doubts
and
distrust
,
and
giueth
glorie
vnto
God
.
As
he
therefore
that
would
deeme
the
orbe
of
the
sunne
to
be
greater
then
the
earth
,
must
deny
his
sence
and
yeeld
to
reason
:
so
must
the
beleeuer
renounce
both
sence
and
reason
,
and
liue
by
his
faith
.
Fourthly
,
the
fruits
of
a
sound
faith
are
,
1.
Inward
:
and
these
are
all
the
parts
of
renewed
holines
in
the
soule
,
faith
vertue
,
&c.
for
it
worketh
a
through
change
in
the
whole
man
,
by
purifying
the
heart
,
inspiring
a
new
spirituall
life
,
raysing
from
dead
workes
,
and
causing
to
grow
vp
in
holines
and
in
the
feare
of
God
.
It
is
as
the
heat
in
the
bodie
,
the
fountaine
of
life
and
heate
,
and
as
the
roote
of
a
tree
,
affording
life
,
sappe
,
and
quickning
of
grace
to
all
the
the
parts
of
obedience
,
without
which
it
is
impossible
to
please
God
in
any
thing
.
2.
Outward
:
such
as
are
the
true
loue
of
God
and
man
.
For
as
it
maketh
vs
the
sonnes
of
God
,
so
it
causeth
vs
to
carie
our selues
as
children
,
desirous
to
please
our
Father
in
all
things
,
to
performe
vnto
him
all
the
parts
of
his
worship
publike
,
and
priuate
,
to
loue
his
word
,
to
confesse
his
truth
,
though
with
the
losse
of
our
liues
,
to
thinke
of
him
,
to
speake
of
him
,
to
delight
in
his
presence
and
fellowship
,
and
giue
vp
our selues
wholly
to
obey
him
in
his
commandements
and
corrections
.
Againe
,
it
maketh
vs
to
loue
Gods
image
in
our
brethren
,
and
out
of
this
loue
issueth
a
desire
and
endeauour
to
helpe
them
heauenward
,
and
care
to
performe
all
other
offices
of
loue
towards
their
outward
man
,
their
persons
,
their
liues
,
their
goods
,
their
names
,
&c.
These
are
the
blessed
fruits
of
that
faith
which
is
vnfained
,
1.
Tim.
1.5
.
which
worketh
by
loue
,
Gal.
5.6
.
And
thus
haue
we
shewed
the
first
point
,
wherein
the
nature
of
sound
faith
standeth
.
The
second
point
is
,
Vse
.
All
these
reasons
are
direct
against
such
as
plead
,
that
their
years
comming
on
them
,
they
cannot
conceiue
,
nor
learne
,
nor
remember
,
nor
profit
in
religion
as
they
are
vrged
in
the
ministerie
;
their
sences
inward
and
outward
serue
them
not
,
their
vigour
and
quicknes
is
gone
:
but
it
is
good
for
them
to
consider
the
hand
of
God
vpon
Zacharie
,
Luk.
1.
18.
for
making
his
age
a
meanes
to
weaken
his
faith
,
though
in
a
farre
more
difficult
case
.
Doth
not
our
Apostle
here
vrge
it
as
a
cheife
argument
,
that
because
they
are
old
,
therefore
they
must
the
rather
be
furnished
with
grace
of
knowledge
,
memorie
,
zeale
,
faith
,
loue
,
and
patience
?
and
shall
it
goe
for
a
good
plea
,
that
because
they
are
old
,
therefore
they
shall
be
excused
,
if
they
cannot
attaine
vnto
these
,
nor
greatly
force
after
them
?
what
a
shame
was
it
for
Nicodemus
beeing
an
auncient
and
Ruler
in
Israel
,
to
be
ignorant
in
the
point
of
regeneration
,
and
therefore
Christ
reprooued
him
,
Ioh.
3.
And
that
was
the
sinne
of
the
Hebrews
,
as
for
their
time
they
ought
to
haue
bin
teachers
,
they
were
to
seek
in
the
principles
of
religion
;
and
were
babes
needing
milke
;
such
is
the
sinne
of
babish
old
men
,
olde
in
yeares
,
children
in
vnderstanding
.
inward
be
daily
renewed
.
Reas.
1.
It
is
made
a
note
of
a
true
member
of
the
Church
,
to
be
more
fresh
,
flourishing
,
and
fruitfull
in
his
age
:
when
other
men
languish
,
decay
,
and
are
daily
enfeebled
,
these
trees
of
righteousnesse
receiue
new
vigour
and
strength
,
not
to
flourish
onely
,
but
to
be
more
fruitfull
then
euer
.
And
whereas
amongst
men
,
those
that
see
olde
and
decrepite
age
for
want
of
naturall
heate
and
moisture
shriule
and
die
away
;
yet
euen
these
same
beeing
true
members
of
the
Church
,
hauing
once
the
life
of
the
Sonne
of
God
breathed
into
their
soules
,
are
neuer
afterwards
destitute
of
radicall
heate
and
moysture
:
but
renew
their
age
as
the
eagle
,
and
with
their
daies
their
strength
.
For
Christ
is
that
Sunne
of
righteousnesse
,
who
once
rising
vpon
a
soule
,
is
so
farre
from
setting
againe
,
that
he
is
still
rising
euen
vnto
the
perfect
day
of
it
;
and
therefore
necessarily
supplieth
it
with
moysture
and
heate
of
grace
.
And
the
promise
is
,
that
those
that
waite
vpon
the
Lord
,
shall
renew
their
strength
,
they
shall
lift
vp
their
wings
,
as
the
Eagles
,
they
shall
runne
and
not
be
weary
,
they
shall
walke
and
not
waxe
fainte
.
Secondly
,
The
comfort
of
old
age
dependeth
hereupon
,
the
tedious
and
diseased
daies
of
which
,
whosoeuer
would
comfortably
passe
,
they
must
prouide
themselues
of
this
supplie
.
For
who
is
it
,
that
can
say
he
hath
pleasure
in
those
daies
,
when
for
the
darknes
and
miserie
of
them
,
the
sunne
,
and
the
moone
,
and
the
starres
seeme
to
fall
from
heauen
;
vnto
whom
Christ
the
Sunne
of
righteousnesse
hath
not
risen
;
and
vnto
whose
heart
that
bright
morning
starre
hath
not
discouered
his
brightnes
?
the
least
beame
and
glims
of
whose
sauing
grace
,
Thirdly
,
why
should
not
we
thus
prouide
against
that
rainie
day
,
and
furnish
our selues
against
the
euill
of
it
?
seeing
the
heathen
were
by
nature
taught
to
prouide
for
themselues
such
props
of
their
age
,
as
they
thought
would
most
bestead
them
,
both
for
their
vtilitie
and
delight
?
there
is
no
man
that
finding
his
eyes
decaying
,
needeth
to
be
vrged
to
prouide
spectacles
:
nor
he
whose
loynes
faile
him
,
to
prepare
him
a
staffe
to
leane
vpon
:
and
much
more
should
grace
teach
euery
Christian
,
that
when
with
Dauid
,
through
age
or
otherwise
,
he
findeth
his
flesh
fayling
him
,
and
his
heart
also
,
then
to
make
the
Lord
his
hope
,
and
his
portion
for
euer
.
Fourthly
,
the
recompence
of
this
dutie
is
beyond
all
our
thoughts
:
seeing
the
blindnes
of
the
bodie
is
made
vp
by
the
vision
of
the
Lord
Iesus
,
and
God
the
father
appeased
in
him
;
bodily
weakenesse
supplyed
by
spirituall
strength
,
corporal
death
abated
,
yea
exchanged
with
heauenly
life
:
all
which
not
onely
quell
the
feare
of
death
approaching
,
but
euen
whet
the
desire
of
it
:
For
if
Simeon
seeing
Christ
in
his
armes
,
praieth
for
his
peaceable
departure
:
If
Moses
seeing
the
land
of
Canaan
from
the
toppe
of
mount
Nebo
,
could
willingly
submit
himselfe
to
die
:
If
the
three
famous
Patriarchs
,
Vse
.
This
doctrine
cries
shame
vpon
many
old
men
,
that
are
as
weake
or
weaker
in
soule
then
they
be
in
bodie
,
farre
more
blind
,
more
staggering
,
euery
way
more
sensles
,
more
dead
:
they
perceiue
their
faces
and
eyes
looke
drooping
to
the
earth
,
and
yet
their
spirits
neuer
a
whit
more
lifted
vp
vnto
heauen
:
they
see
the
world
forsaking
them
as
not
able
to
cherish
them
any
longer
;
and
yet
cannot
they
be
drawne
to
forsake
the
world
:
they
cannot
but
behold
the
earth
casting
them
off
it
,
and
making
a
way
for
the
next
age
their
posteritie
;
and
yet
they
cast
care
away
,
and
neuer
prouide
themselues
of
a
continued
citie
.
The
eie
of
their
bodie
seeth
how
they
are
growne
into
yeares
,
and
striken
in
age
;
but
the
eye
of
their
mindes
see
not
the
gray
haires
here
and
there
vpon
them
,
no
more
then
Eprhaims
did
.
Euerie
man
can
see
and
say
they
are
come
euen
to
the
period
of
their
dayes
,
and
yet
no
man
can
say
,
they
are
come
to
the
beginnings
of
any
true
grace
.
Thus
although
multitude
of
yeares
should
teach
wisedome
,
vnderstanding
,
faith
,
application
;
yet
may
young
Elihu
truely
obiect
,
to
the
reproach
not
of
a
fewe
;
that
olde
age
is
not
alwaies
wise
.
Further
vrging
of
this
point
,
although
carried
further
in
the
deliuerie
,
I
purposely
omit
.
The
Lord
graunt
all
of
vs
whome
it
concerneth
to
learne
thus
much
as
is
said
.
In
loue
,
]
This
second
vertue
beseeming
the
elder
sort
not
onely
as
olde
men
,
but
auncient
Christians
,
is
brotherly
loue
,
which
casteth
eie
vnto
all
the
duties
of
the
second
table
,
as
faith
principally
to
the
duties
of
the
former
;
and
most
fitly
ioined
with
faith
,
as
being
the
inseparable
companion
of
it
,
and
such
a
marke
as
freeth
it
from
imputation
of
deadnesse
or
vnsoundnesse
.
Which
vertue
is
inioyned
euerie
Christian
olde
or
young
;
both
because
it
is
the
newe
commandement
of
Christ
:
at
the
last
,
then
at
the
first
:
and
in
whome
this
grace
of
loue
must
be
proportionable
vnto
their
faith
:
loue
abound
.
And
it
must
be
obserued
,
that
our
Apostle
requireth
not
the
vertue
simply
,
or
in
remisse
degree
,
or
small
measure
;
but
soundnesse
in
loue
,
in
such
a
degree
and
measure
as
that
age
seemeth
of
it selfe
to
call
for
.
Now
if
we
would
knowe
wherein
the
soundnesse
of
loue
consisteth
,
First
,
the
true
ground
of
all
the
loue
of
the
creature
,
I
hate
the
wicked
,
that
is
,
so
farre
as
wicked
,
namly
,
their
practises
,
not
their
persons
.
Secondly
,
it
must
be
sound
in
the
order
:
doe
good
vnto
all
,
but
especially
the
houshold
of
faith
.
towards
all
Saints
:
if
we
loue
the
brethren
.
And
herein
we
haue
God
himselfe
going
before
vs
in
example
,
who
respected
the
poore
widowe
of
Sarepta
aboue
all
Israel
.
Now
we
shall
descend
fitly
to
this
dutie
by
these
staires
.
1.
by
louing
God
simply
for
himselfe
.
2.
Christ
as
man
,
the
beloued
of
God
,
&
the
head
of
his
Church
.
3.
the
Church
it selfe
,
the
bodie
of
Christ
receiuing
of
his
fulnes
grace
for
grace
:
and
4.
the
particular
members
must
rise
vp
higher
in
our
affections
,
as
the
Lord
hath
highlier
honoured
them
with
grace
,
and
more
expressely
renewed
his
image
vpon
them
.
The
second
rule
for
the
right
order
of
sound
loue
is
,
that
it
must
beginne
at
home
,
but
may
not
there
determine
:
the
rule
of
the
loue
of
our
neighbour
,
Christ
hath
made
the
loue
of
our selues
,
and
as
we
are
to
prouide
for
our
owne
good
first
,
and
that
according
to
the
wisedome
which
the
word
teacheth
;
first
seeking
the
kingdome
,
the
pearle
,
the
treasure
for
our
soules
,
and
then
these
outward
things
for
our
outward
man
;
euen
so
are
we
to
deriue
this
loue
in
this
manner
vnto
the
soules
and
bodies
of
others
,
according
as
they
are
nearer
vs
,
or
further
off
in
the
degrees
of
grace
and
nature
.
And
here
respect
must
be
had
,
1.
to
those
of
our
own
house
,
as
to
whom
we
are
tyed
either
by
the
bond
of
marriage
,
who
beeing
one
with
vs
,
haue
right
to
the
same
affection
wherewith
we
loue
our selues
;
or
of
neere
blood
,
as
parents
,
children
,
or
of
dutie
,
as
seruants
:
he
that
careth
not
for
these
,
is
worse
then
an
infidel
,
and
hath
denied
the
faith
.
2.
He
that
careth
for
none
but
these
is
little
better
,
for
if
loue
bee
sound
within
,
it
will
be
working
outwardly
.
As
1.
to
such
as
are
tyed
by
any
bond
of
blood
,
or
alliance
,
euen
without
the
family
.
2.
to
such
as
are
in
a
perpetuall
contract
of
friendship
with
vs
,
as
was
betweene
Dauid
and
Ionathan
,
2.
Sam.
18.1
.
and
Christ
had
one
who
aboue
the
rest
,
was
called
the
disciple
whom
Iesus
loued
.
3.
it
must
proceed
on
to
strangers
as
men
,
and
as
those
that
may
be
heires
of
the
same
grace
of
life
with
vs
,
yea
to
the
poore
as
well
as
to
the
rich
,
Iam.
2.8
,
9.
nay
more
,
to
our
enemies
,
Matth.
5.44
.
Loue
your
enemies
:
these
are
the
degrees
of
sound
loue
.
Thirdly
,
this
loue
must
be
sound
in
the
seate
of
it
,
and
that
must
be
the
heart
;
Let
loue
be
without
dissimulation
:
it
must
not
be
hypocritall
,
from
the
teeth
outward
or
fawning
,
but
loue
must
come
from
a
pure
heart
:
1.
Ioh.
3.18
.
Let
vs
not
loue
in
word
and
tongue
,
but
in
deede
and
truth
.
suffering
men
to
sinne
.
2.
in
procuring
their
good
.
The
Apostle
would
haue
experience
of
the
naturalnesse
of
the
loue
of
the
Corinths
in
their
bountie
and
liberalitie
towards
the
Saints
in
want
.
A
friend
loueth
at
all
times
:
and
here
trie
the
soundnesse
by
these
notes
.
1.
If
in
a
milde
and
iust
reprehension
it
breaketh
not
off
.
2.
If
it
hold
in
aduersitie
,
a
brother
is
made
for
aduersitie
,
see
Act.
11.29
.
3.
If
it
hold
then
when
iniurie
is
offered
,
and
occasions
of
breaking
off
,
by
vnkindnesse
or
hard
measure
:
1.
Cor.
13.5
.
Loue
is
not
prouoked
to
anger
,
but
suffereth
all
things
.
In
these
two
latter
it
resembleth
Gods
loue
,
which
is
both
constant
,
and
closest
to
a
man
in
the
day
of
his
trouble
,
neither
taketh
it
the
forfeit
of
our
daily
prouocations
.
Vse
.
By
all
this
triall
,
both
olde
and
young
may
see
how
farre
they
are
from
soundnesse
in
this
grace
,
contenting
themselues
euen
with
a
shadowe
of
it
:
for
the
most
of
mens
loue
is
grounded
either
vpon
receite
or
hope
of
benefit
,
or
vpon
flesh
and
fleshly
respects
,
and
is
not
begunne
in
nor
for
God
,
nor
knit
by
the
spirit
of
God
:
the
least
part
of
it
is
set
vpon
the
Saints
that
are
vpon
earth
excelling
in
vertue
:
it
generally
determineth
it selfe
in
selfe
louing
,
and
selfe
seeking
,
not
seeking
the
things
of
others
,
as
well
as
their
owne
;
or
not
seeking
and
louing
the
soules
of
men
,
as
well
as
their
bodies
;
or
respecting
persons
,
and
not
embracing
the
poore
as
well
as
the
rich
;
or
not
blessing
their
enemies
as
well
as
their
friends
:
the
most
loue
of
men
is
a
lip-loue
,
a
semblance
,
a
counterfeit
,
and
fruitlesse
loue
,
diuorsed
from
inward
heartie
affection
:
or
else
a
vanishing
and
flitting
loue
,
flinching
in
aduersitie
when
most
neede
is
;
and
readie
vpon
the
least
occasion
to
be
ouercome
with
euill
,
and
changed
into
bitter
hatred
:
this
crazie
loue
euerie
where
argueth
a
riuen
and
crackt
faith
;
such
counterfeit
loue
is
the
daughter
of
counterfeit
faith
,
and
vnsoundnes
of
loue
is
a
sure
token
of
vnsoundnes
of
faith
,
and
halting
in
religion
.
In
patience
:
]
This
third
ornament
of
Christian
old
age
,
is
fitly
by
the
spirit
of
God
added
to
the
two
former
,
as
the
preseruatiue
of
both
:
most
requisite
vnto
all
Christians
.
For
seeing
this
vertue
is
nothing
else
,
but
a
willing
and
constant
suffering
of
hard
and
painefull
things
,
for
Christianitie
and
honesties
sake
:
and
further
,
that
affliction
followeth
the
faithfull
,
who
studie
to
testifie
their
loue
of
God
in
the
loue
of
man
,
euen
as
the
shadow
followeth
the
bodie
:
necessarily
must
he
that
would
hold
out
in
Christianitie
,
get
this
grace
to
beare
off
such
calamities
,
as
follow
vpon
the
keeping
of
faith
and
good
conscience
.
2.
No
man
can
haue
either
of
the
former
that
wanteth
this
,
for
these
three
vertues
are
like
the
three
graces
which
goe
hand
in
hand
,
the
former
leading
the
latter
,
and
this
last
laying
hold
on
both
the
former
:
so
as
if
any
man
would
trie
the
soundnes
of
the
former
,
he
cannot
better
do
it
then
by
the
sequele
of
the
latter
:
the
soundnes
of
faith
discouereth
it selfe
in
the
soundnes
of
loue
,
and
the
soundnes
of
loue
,
in
a
sound
patience
:
for
as
sound
faith
is
louing
,
so
sound
loue
is
patient
,
and
endureth
all
things
,
1.
Cor.
13.
3.
Euery
Christian
must
after
a
speciall
manner
resemble
God
herein
,
who
is
a
God
of
patience
,
yea
patience
it selfe
.
4.
Euery
Christian
must
not
onely
possesse
his
soule
by
it
;
faith
and
patience
inherit
all
the
promises
of
God
:
vpholding
himselfe
in
his
expectation
,
as
the
net
is
vpheld
by
the
corke
from
sinking
.
wherewith
my selfe
haue
beene
comforted
of
God
.
induring
of
it
.
1.
The
right
ground
of
all
sound
patience
,
is
God
himselfe
.
And
this
is
so
,
silent
vnto
God
:
Examples
of
both
these
we
haue
in
Dauid
,
who
conflicting
with
Gods
owne
hand
in
his
soule
and
bodie
,
held
his
tongue
,
and
said
nothing
:
and
the
reason
is
rendred
,
because
thou
didst
it
:
Lord
had
bidden
Shemei
curse
Dauid
.
Hezekiah
receiuing
a
heauy
sentence
from
God
,
said
,
the
word
of
the
Lord
was
good
.
Secondly
,
the
sound
fruits
of
patience
are
many
,
I
will
reckon
fiue
,
diuerse
temptations
,
nor
taking
it
to
be
in
our
owne
power
to
chuse
our
owne
rodds
:
for
the
Lord
cureth
not
all
maladies
with
one
plaister
,
neither
tryeth
the
same
man
alwaies
with
the
same
triall
.
The
sundrie
kinds
of
trialls
of
the
Apostles
,
and
how
equally
and
patiently
they
carried
themselues
through
them
,
see
2.
Cor.
6.4.5
.
our
Sauiours
counsell
aymed
hereat
;
aduising
his
followers
to
take
vp
his
crosse
daily
:
that
is
,
to
make
account
of
,
expect
,
and
forecast
one
crosse
or
other
;
and
when
they
come
,
though
they
come
euery
day
,
nay
sundry
in
euery
day
,
they
must
be
taken
vp
,
and
cherefully
and
Christianly
borne
.
The
second
fruit
of
sound
pacience
,
is
cheerefulnesse
in
affliction
:
Heb.
10.39
.
the
Saints
suffered
with
ioy
the
spoyling
of
their
goods
:
Iames
exhorteth
the
Saints
to
count
it
exceeding
ioy
,
infirmities
,
reproaches
,
necessities
,
persecutions
,
and
anguish
for
Christ
,
see
2.
Cor.
12.10
.
If
it
be
here
asked
,
whether
this
be
not
too
Stoicall
a
precept
for
Christians
,
who
are
commanded
to
weepe
with
them
that
weep
,
and
take
to
heart
publike
,
priuate
,
and
personall
calamities
?
I
answer
,
no
Christian
may
be
sensles
in
affliction
,
neither
can
any
affliction
for
the
present
be
ioyous
but
grieuous
:
and
yet
these
two
are
not
contrarie
,
to
mourne
,
and
yet
to
reioyce
in
affliction
;
because
they
are
not
both
attributed
to
the
same
part
,
nor
to
the
same
cause
:
weepe
we
may
according
to
the
flesh
,
which
is
humbled
;
and
reioyce
at
the
same
time
in
the
spirit
,
by
Gods
spirit
supported
in
affliction
:
Againe
,
weep
we
may
for
the
miserie
considered
in
it selfe
,
and
on
our selues
;
and
yet
at
the
same
time
reioyce
in
the
sweet
fruit
and
euent
of
it
,
both
in
regard
of
God
,
which
is
his
glorie
,
and
our selues
,
namely
,
the
quiet
fruite
of
righteousnesse
.
So
the
Apostles
,
Heb.
12.11
.
and
Iames
1.
my
brethren
,
count
it
exceeding
ioy
—
knowing
that
the
trying
of
your
faith
,
&c.
that
is
,
if
ye
cannot
reioyce
in
the
sence
of
affliction
,
yet
you
may
in
the
vse
of
it
,
because
it
maketh
to
the
triall
of
your
faith
,
and
encrease
of
your
graces
.
As
the
husbandman
all
his
plowing
and
sowing
time
,
he
hath
nothing
but
his
labour
for
his
paines
,
he
goeth
our
weeping
,
but
carrieth
with
him
a
precious
seed
;
his
reioysing
lyeth
in
the
fruits
of
his
field
and
trauell
;
The
third
fruit
of
sound
patience
,
is
thankefulnesse
in
affliction
,
1.
Thess.
5.18
.
In
all
things
giue
thankes
.
Iobs
practise
is
recommended
in
Scripture
for
our
imitation
,
who
blessed
the
Lord
as
well
in
taking
away
,
as
in
giuing
.
We
easily
yeeld
thankes
to
God
for
good
things
,
and
therefore
we
ought
for
afflictions
,
the
which
the
Lord
seeth
to
be
good
for
his
children
,
and
maketh
them
often
both
see
and
say
so
much
,
as
Dauid
,
Psal.
119.
It
is
good
for
me
that
I
was
afflicted
,
that
I
might
learne
,
&c.
The
fourth
fruit
,
is
the
expectation
of
Gods
deliuerance
:
2.
Sam.
16.12
.
It
may
be
the
Lord
will
looke
on
mine
affliction
,
and
doe
me
good
this
day
;
not
making
doubt
(
for
neither
did
Dauid
in
generall
)
but
constantly
cleauing
to
the
promise
,
call
vpon
me
in
the
day
of
trouble
,
and
I
will
deliuer
thee
.
Prayer
for
deliuerance
must
be
ioyned
with
this
expectation
of
our
deliuerance
,
not
prescribing
time
,
nor
meanes
,
nor
manner
,
much
lesse
vsing
vnlawfull
meanes
:
but
reserue
vnto
the
Lord
the
glory
of
his
wisedome
,
in
ordering
the
whole
matter
,
and
circumstances
of
our
deliuerance
.
The
fifth
fruit
,
is
a
totall
resignation
of
a
mans
selfe
to
the
will
of
God
,
and
a
voluntarie
subiection
vnto
his
good
pleasure
,
who
knoweth
out
of
his
wisedome
what
is
the
best
,
and
out
of
his
loue
maketh
euery
present
estate
worke
to
the
best
to
his
children
:
example
hereof
we
haue
in
Dauid
,
2.
Sam.
15.26
.
Behold
here
am
I
,
let
him
doe
as
seemeth
good
in
his
eyes
:
yea
euen
if
he
should
say
,
I
haue
no
delight
in
thee
.
The
third
point
wherein
the
soundnes
of
patience
consisteth
,
is
in
the
found
durance
and
lasting
of
it
.
husbandman
waiteth
withall
vnto
the
haruest
;
such
as
the
Prophets
endured
all
hard
measure
by
,
such
as
maketh
not
hast
,
yea
such
as
must
waite
vntill
the
comming
of
the
Lord
.
Iames
in
the
place
alleadged
,
exhorteth
to
be
patient
till
the
comming
of
the
Lord
:
which
is
not
meant
of
his
last
comming
to
iudgement
,
but
of
his
particular
executions
beforehand
for
the
deliuerie
of
his
chosen
,
&
the
reuenge
of
their
wrongs
vpon
their
enemies
.
Vse
.
All
these
notes
let
vs
see
the
crazines
of
this
grace
in
vs
.
It
is
no
patience
when
men
beare
out
crosses
by
stoutnes
and
stomacke
:
neither
by
a
nature
not
so
subiect
to
impatience
:
for
here
is
not
silence
vnto
God
,
disposing
the
crosse
vnto
them
.
So
when
men
can
buckle
well
enough
with
,
and
swimme
out
of
one
kind
of
crosse
,
which
pincheth
them
not
so
much
,
but
sinke
in
some
other
,
when
they
must
choose
their
rods
and
t●ialls
,
or
else
they
are
heartles
and
dead
in
the
neast
;
here
is
a
crannie
in
their
patience
which
will
sinke
their
soules
.
Some
againe
beare
out
their
crosses
,
because
they
are
yoked
and
coupled
to
them
like
two
spaniels
,
which
must
goe
together
,
because
they
cannot
goe
asunder
,
but
without
all
willingnes
or
chearefulnes
,
but
this
is
farre
from
Christian
patience
,
and
is
as
we
say
,
patience
perforce
.
And
lastly
,
when
we
cannot
entertaine
afflictions
thankefully
,
as
finding
some
goodnes
and
sweetnes
in
them
;
when
deliuerance
is
not
expected
from
God
,
as
by
such
who
haue
title
in
his
promise
;
when
we
desire
to
be
at
our
owne
hands
,
and
will
not
stay
his
leisure
,
but
hastily
like
infidels
runne
vnto
indirect
meanes
,
and
sometime
to
Sathan
himselfe
,
in
sorcerers
&
witches
;
when
we
are
so
tugged
with
afflictions
,
as
we
hold
not
out
,
but
are
readie
to
giue
vp
all
;
here
is
all
vnsound
,
here
men
may
not
onely
suspect
,
but
conclude
from
vnsound
patience
,
vnsoundnes
of
loue
,
of
faith
,
and
consequently
the
want
of
the
truth
in
all
their
profession
of
religion
.
Vers.
3.
The
elder
women
likewise
that
they
be
in
such
behauiour
as
becommeth
holynesse
,
not
false
accusers
,
not
giuen
to
much
wine
,
but
teachers
of
holy
things
.
Our
Apostle
hauing
taught
how
and
what
doctrine
should
be
applyed
to
old
men
,
he
proceedeth
now
to
make
olde
women
matchable
vnto
them
,
and
therefore
he
beginneth
with
the
word
likewise
,
holy
behauiour
in
themselues
,
in
the
first
words
of
the
verse
.
2.
a
drawing
on
of
others
vnto
holinesse
and
honestie
,
in
the
latter
part
of
the
verse
and
forward
.
The
vices
prohibited
are
two
.
1.
of
slaundring
or
false
accusing
.
2.
of
intemperate
desire
or
drinking
of
wine
or
strong
drinkes
:
both
which
are
contained
in
the
middle
of
the
verse
.
But
we
will
speake
of
the
words
as
they
lie
in
the
verse
.
But
before
we
come
vnto
them
,
we
may
learne
this
lesson
.
Reas.
1.
As
saluation
is
one
to
all
,
so
is
there
but
one
way
to
all
:
for
as
women
must
haue
their
names
written
in
the
booke
of
life
,
as
well
as
men
,
added
vnto
the
Church
as
well
as
men
;
company
of
women
,
his
houshold
beleeued
in
God
:
nay
if
women
must
continue
in
faith
to
which
saluation
is
tyed
,
and
not
to
bearing
of
children
;
chiefe
women
not
a
fewe
,
must
be
disciples
full
of
good
works
and
almes
to
the
Saints
,
as
Dorcas
:
all
or
any
of
which
graces
,
if
elsewhere
they
can
attaine
or
performe
,
of
faith
which
we
preach
,
the
word
of
the
kingdome
,
and
if
we
haue
the
words
of
eternall
life
;
let
them
goe
elsewhere
,
or
by
any
other
direction
saue
this
,
whether
of
naturall
reason
,
fleshly
wisedome
,
lewd
custome
,
or
what
euer
may
perswade
it
,
they
shall
surely
faile
of
faith
,
of
the
kingdome
,
and
of
life
eternall
in
the
ende
.
Obiect
.
But
how
often
haue
we
heard
Popish
or
profane
men
alleadge
to
the
contrarie
:
What
should
women
minde
the
Scripture
,
Obiect
.
But
women
are
to
rest
in
their
husbands
instruction
,
and
need
not
depend
vpon
the
Ministers
mouth
,
1.
Cor.
14.35
.
Let
them
aske
their
husbands
at
home
.
Ans.
The
Apostle
there
forbiddeth
open
and
publike
speach
in
the
congregation
:
where
if
in
the
exercise
of
prophesiyng
they
had
any
doubts
rising
concerning
the
things
handled
;
they
were
not
permitted
to
stand
vp
as
the
men
were
,
either
to
teach
,
or
aske
questions
;
but
keepe
silence
for
the
time
,
and
consult
with
their
husbands
at
home
for
the
resolution
of
their
doubts
:
but
this
place
taketh
it
for
granted
that
they
must
resort
to
the
Church
,
and
heare
in
the
congregation
,
ver.
34.
And
pittifully
should
most
women
be
taught
,
if
they
should
content
themselues
with
their
husbands
instruction
.
Vse
.
1.
We
see
hence
what
to
thinke
of
the
Popish
doctrine
,
who
will
neither
admit
women
nor
men
,
but
their
learned
Licentiats
to
meddle
with
the
Scriptures
,
and
least
they
should
so
doe
,
they
shut
them
vp
in
an
vnknowne
tongue
,
an
high
wickednes
against
the
commandement
of
Christ
to
Laiks
and
common
men
,
Ioh.
5.39
.
Search
the
Scriptures
:
and
the
practise
of
the
Church
and
beleeuers
in
the
old
and
new
Testament
,
Deut.
31.11
.
Nehem.
8.3.4
.
Act.
17.11
.
2.
Let
no
woman
please
her selfe
that
her
husband
goeth
to
Church
,
and
neglect
the
meanes
her selfe
;
3.
The
husband
may
not
suffer
his
wife
to
incurre
such
danger
;
but
if
he
loue
her
he
must
extend
his
loue
to
her
soule
and
better
part
,
seasonably
giuing
gentle
admonitions
and
reproofes
,
if
with
Martha
,
they
grow
heauy
or
careles
of
this
dutie
.
4.
Let
no
woman
be
discouraged
,
but
incouraged
rather
in
the
powerfull
profession
of
religion
,
and
frequenting
the
exercises
of
it
,
of
hearing
and
reading
it
,
reuerent
speaking
and
carefull
practise
of
it
;
imitating
herein
those
good
women
who
followed
Christ
,
and
ministred
vnto
him
of
their
substance
.
It
is
the
modestie
of
women
neuer
to
be
ashamed
to
professe
Christ
:
and
godly
women
haue
many
times
become
more
zealous
then
men
,
and
their
sanctified
affections
haue
vsually
exceeded
mens
in
strength
and
tendernes
.
And
although
the
darknes
of
the
world
endure
no
manifest
light
in
men
,
much
lesse
in
women
:
yet
Christ
and
his
word
highly
esteemeth
the
least
appearance
of
grace
in
men
,
and
much
more
in
women
:
how
carefull
was
Christ
to
instruct
,
comfort
,
and
reueale
himselfe
to
the
women
that
followed
him
;
honouring
their
profession
of
him
in
some
things
aboue
his
dearest
Disciples
?
what
a
great
and
worthy
praise
was
it
,
that
Priscilla
as
well
as
Aquilla
her
husband
,
should
take
such
a
man
as
Apollos
home
to
instruct
him
in
the
waies
of
God
?
laie
downe
her
owne
necke
:
Marie
bestowed
much
labour
on
the
Apostles
:
Triphena
,
Triphosa
,
and
Persis
,
laboured
much
in
the
Lord
.
And
the
author
to
the
Hebrews
after
he
had
heaped
vp
a
number
of
the
fruits
of
faith
in
men
and
women
,
he
commeth
againe
to
commend
the
faith
of
sundrie
women
,
who
receiued
their
dead
to
life
,
In
a
word
,
let
all
women
seriously
meditate
,
Remember
,
Lord
,
how
I
haue
walked
before
thee
in
truth
,
and
with
a
perfect
heart
.
Now
we
come
to
the
behauiour
of
the
elder
women
,
which
the
Apostle
doth
not
in
speciall
prosecute
,
but
in
general
would
haue
it
wholly
squared
by
this
one
rule
,
namely
,
as
becommeth
holinesse
:
that
is
,
whether
it
be
a
witnesse
of
the
holynes
of
the
heart
,
and
such
as
adorneth
the
holy
profession
of
Christ
.
Wherein
we
must
consider
,
1.
That
euerie
Christian
must
take
out
the
same
lesson
here
read
,
and
that
the
holy
Ghost
knowing
all
our
diseases
,
directeth
this
counsell
to
elder
women
especially
,
that
they
might
come
to
take
knowledge
of
an
excessiuely
proud
disposition
in
themselues
,
to
offend
against
this
precept
,
and
the
other
particulars
,
farre
aboue
others
.
Secondly
,
that
the
Apostle
holdeth
it
not
sufficient
for
women
outwardly
and
abroad
,
or
for
a
start
or
fit
,
as
in
the
Church
,
market
,
or
other
places
of
meeting
,
to
take
vp
a
shewe
of
holy
or
demure
behauiour
,
which
many
doe
,
who
in
priuate
can
be
lasciuious
,
loose
,
and
wanton
enough
:
but
by
the
word
an
inward
habite
,
3.
That
seeing
the
disposition
of
the
inner
man
is
principally
manifest
,
1.
in
the
countenance
.
2.
in
the
speach
.
3.
in
the
apparell
:
therefore
the
behauiour
may
be
tryed
by
these
,
whether
it
be
according
to
holynesse
or
no.
And
for
our
better
direction
herein
:
First
,
the
countenance
(
vnder
which
is
comprehended
,
the
gate
,
gesture
,
and
lookes
)
is
beseeming
holynesse
,
1.
when
it
expresseth
the
inward
humilitie
of
the
heart
;
the
humble
heart
must
set
an
humble
looke
and
gesture
.
Dauid
when
he
would
prooue
the
humilitie
of
his
heart
,
I
haue
no
proud
lookes
.
On
the
contrarie
:
the
Lord
accusing
the
daughters
of
Sion
of
pride
,
he
prooueth
it
by
the
stretching
out
of
their
necks
,
and
minsing
of
their
feete
.
2.
When
the
countenance
,
gesture
,
lookes
,
testifie
the
chastitie
of
the
minde
:
for
chastitie
must
be
seated
as
well
in
the
countenance
as
in
the
heart
,
to
dash
all
lightnesse
.
eies
full
of
adulterie
,
and
the
daughters
of
Sion
are
charged
with
wandring
eies
:
the
children
of
the
Church
must
resemble
their
mother
,
doues
eyes
,
and
is
both
beautifull
and
comely
to
allure
her
owne
;
as
also
terrible
to
quell
the
purposes
of
vaine
and
wicked
men
.
Secondly
,
the
speach
which
carrieth
with
it
an
holy
comelinesse
,
is
such
as
bewrayeth
the
wisedome
,
grace
,
and
modestie
of
heart
:
as
when
a
woman
is
wise
to
silence
,
as
well
as
speach
,
especially
where
men
are
present
:
and
in
speach
not
pra●ling
,
like
busie-bodies
of
other
mens
matters
,
nor
vnsauourie
,
nor
contending
,
nor
audacious
hardening
the
face
to
speake
any
thing
:
but
opening
her
mouth
with
wisedome
,
with
modestie
,
with
conscience
of
the
presence
of
womanly
infirmitie
,
and
neuer
otherwise
.
Quest.
What
no
libertie
,
no
not
in
our
gossepings
,
and
womanly
meetings
?
Answ.
No
;
the
Apostle
giueth
no
leaue
at
any
time
to
lay
aside
this
part
of
Christian
behauiour
:
there
is
no
time
wherein
Christian
women
professing
holynes
,
may
come
so
neare
the
guise
of
the
harlot
,
babling
and
loud
:
which
were
it
well
obserued
,
many
that
carrie
away
all
the
speach
in
meetings
would
be
struck
mute
,
not
beeing
able
or
willing
one
word
thus
ruled
.
Thirdly
,
that
apparell
is
fitted
vnto
this
Apostolicall
rule
,
when
by
the
outward
ornament
of
the
bodie
,
the
inward
beautie
of
the
soule
is
expressed
,
called
by
the
Apostle
,
the
hidden
man
of
the
heart
.
And
this
is
,
1.
when
the
matter
of
it
is
not
stately
or
costly
,
which
must
be
measured
partly
by
the
abilitie
our selues
haue
,
and
partly
by
the
condition
of
life
which
God
hath
set
vs
in
:
and
partly
by
the
sober
and
graue
example
of
such
as
God
hath
sorted
with
vs
in
age
,
degree
,
and
condition
of
life
,
whom
we
may
not
striue
to
exceed
;
but
euen
in
the
matter
of
our
apparell
,
our
owne
sobrietie
,
modestie
,
yea
and
frugalitie
must
be
made
apparant
vnto
others
.
2.
When
the
forme
or
fashion
is
not
wanton
,
strange
,
curious
,
or
odde
,
sauouring
of
pride
,
lightnes
,
vanitie
,
or
singularitie
,
as
when
women
will
haue
a
fashion
by
themselues
,
contrarie
to
the
common
and
comely
fashion
of
others
:
all
which
is
a
disgrace
to
the
profession
,
and
the
sinne
of
most
women
,
whose
behauiour
expresseth
little
holynesse
.
Vse
.
Whereas
many
will
not
be
perswaded
,
that
we
can
giue
them
rules
out
of
the
word
,
for
this
or
that
guise
,
word
,
looke
,
fashion
,
&c.
and
require
particular
and
expresse
words
of
Scripture
,
why
we
should
dislike
one
fashion
more
then
another
,
or
approoue
of
one
aboue
another
:
we
see
hence
we
haue
generall
rules
whereby
euery
particular
is
to
be
squared
:
as
1.
Cor.
10.31
.
If
it
make
to
the
glorie
of
God
:
Phil.
4.8
.
whatsoeuer
things
are
true
,
honest
,
of
good
report
:
and
here
whatsoeuer
is
beseeming
or
vnbeseeming
holines
;
whereby
the
whole
behauiour
must
be
examined
.
Not
false
accusers
,
]
Well
saith
one
,
that
a
man
of
an
euill
tongue
,
is
a
beast
in
the
forme
of
a
man
,
himselfe
is
a
serpent
,
and
his
tongue
his
sting
;
but
here
the
word
teacheth
vs
that
he
is
worse
,
did
his
worke
.
That
this
vice
of
false
accusation
,
accuser
of
the
brethren
:
but
yet
it
is
not
his
alone
,
but
hath
euer
since
beene
taken
vp
into
the
practise
of
his
instruments
,
who
haue
their
tongues
set
on
fire
of
hell
,
where
they
shall
be
tormented
.
The
nature
of
which
sinne
,
that
we
may
the
better
discouer
,
we
must
know
that
it
is
sundrie
waies
committed
,
especially
fowre
.
1.
In
charging
men
or
women
,
in
publike
or
priuate
,
to
their
face
or
behind
their
backs
,
with
things
which
are
false
and
vntrue
:
so
dealt
Ziba
with
Mephibosheth
;
contrarie
to
true
loue
,
which
reioyseth
in
the
truth
.
2.
There
may
be
,
and
most
vsually
is
,
false
accusing
euen
in
relating
true
things
,
sundrie
waies
:
as
1.
by
blasing
secret
infirmities
,
which
loue
would
haue
couered
.
2.
By
aggrauating
through
vehemencie
of
words
,
facts
,
or
speaches
which
may
receiue
a
fauourable
construction
.
Thus
Doeg
against
Ahimelec
spake
the
truth
,
but
with
a
wicked
heart
,
insinuating
treasonable
intentions
where
were
none
:
troubling
the
citie
,
contrarie
to
law
.
3.
By
changing
the
truth
little
or
much
,
or
adding
vnto
it
.
Thus
the
false
witnesses
against
Christ
added
to
his
speach
,
I
will
,
and
,
made
with
hands
,
and
so
peruerted
his
whole
meaning
.
4.
By
speaking
that
which
we
know
to
be
truth
,
but
on
no
good
ground
,
no
good
manner
,
and
to
no
good
end
.
As
in
speaking
of
mens
euills
,
beeing
not
called
either
by
the
Magistrate
,
or
by
Christian
dutie
of
charitable
admonition
of
the
partie
himselfe
,
or
others
:
or
not
in
loue
and
pittie
,
nor
sorrow
,
but
rather
as
reioysing
in
the
falls
;
or
to
no
other
end
,
but
to
fill
vp
our
owne
mouth
with
prattle
,
in
traducing
,
disgracing
,
and
bringing
into
contempt
the
person
of
our
neighbour
.
Thirdly
,
this
sinne
of
false
accusing
,
may
be
committed
as
well
in
silence
,
as
in
speach
.
As
,
1.
by
concealing
wholly
.
2.
by
diminishing
,
which
is
a
concealement
in
part.
3.
by
denying
:
4.
by
deprauing
truths
,
which
may
concerne
the
good
of
our
neighbour
;
especially
when
his
name
is
called
into
question
,
or
his
estate
.
5.
when
in
our
minds
we
accuse
and
iudge
that
done
in
vaine
glorie
,
which
is
done
in
simplicitie
,
or
in
hypocrisie
,
or
for
commodity
,
or
other
sinister
respects
:
thus
are
not
only
the
most
Christian
practises
,
but
the
whole
profession
of
religion
at
this
day
traduced
and
disgraced
.
Fourthly
,
we
may
commit
this
sinne
aswell
by
others
,
as
our selues
;
and
that
either
in
beeing
agents
or
patients
in
it
.
The
former
,
by
suborning
false
accusers
and
witnesses
,
as
the
Iewes
did
against
Christ
in
the
matter
of
his
death
and
resurrection
;
Thou
shalt
not
walke
about
with
tales
among
thy
people
:
and
2.
that
whispering
and
backbiting
,
are
reckned
vp
among
the
sinnes
of
those
that
are
giuen
vp
to
a
reprobate
sence
,
Rom.
1.29
.
But
especially
is
this
precept
directed
to
women
,
because
of
the
inclination
of
their
sex
aboue
men
hereunto
:
for
the
holy
Ghost
well
knowing
our
constitutions
,
most
aptly
armeth
vs
there
where
we
lie
most
open
and
naked
:
hence
women
are
forbidden
to
goe
from
house
to
house
,
busie
bodies
,
and
they
must
not
speake
things
vncomely
.
Yea
to
olde
women
,
1.
because
their
age
increaseth
the
disease
,
by
affoarding
them
more
familiar
accesse
vnto
places
,
where
may
be
occasion
of
much
speach
,
and
giuing
them
more
libertie
and
boldnesse
,
and
place
of
speach
;
when
it
becommeth
the
yonger
women
to
be
silent
.
2.
Their
example
much
hurteth
the
younger
women
,
whom
by
their
vaine
iangling
,
and
busie
babling
,
they
corrupt
or
poison
,
and
occasionally
robbe
and
bereaue
them
of
their
vaile
of
modestie
,
shamefastnes
,
and
silence
.
3.
It
is
a
great
disgrace
for
their
age
,
especially
if
they
professe
religion
,
that
they
who
should
be
matrons
and
patterns
of
peaceablenes
and
amiable
carriage
,
should
become
firebrands
,
incendiaries
of
families
and
societies
:
yea
the
Deuills
gunpowder
&
fire
too
,
to
blow
vp
a
whole
world
of
wickednes
.
The
rules
to
auoid
this
sinne
are
:
1.
Looke
to
thine
owne
calling
,
malice
neuer
spake
well
,
but
is
suspitious
,
and
deprauing
the
best
persons
and
practises
,
and
is
one
of
the
greatest
enemies
of
truth
,
in
which
Gods
image
cheifely
consisteth
.
3.
Learne
to
esteeme
the
good
name
of
thy
brother
,
the
next
thing
to
his
life
:
considering
the
truth
of
that
homely
speach
,
that
he
that
wanteth
a
good
name
,
is
halfe
hanged
:
and
there
is
great
reason
,
that
those
who
would
haue
their
names
tendred
by
others
,
should
tender
the
good
names
of
others
;
doing
as
they
would
be
done
vnto
,
which
is
the
golden
rule
of
all
equitie
.
4.
In
receiuing
reports
,
excuse
parties
absent
as
farre
as
well
we
can
:
as
also
facts
done
,
so
farre
as
they
may
be
well
interpreted
:
&
where
we
cannot
so
do
,
to
aduise
the
reporter
to
looke
well
vnto
,
and
consider
himselfe
.
Not
giuen
to
much
wine
,
to
giue
the
heart
to
wine
.
Now
the
sinne
is
disgracefull
in
euery
man
:
for
the
commandement
is
generall
,
Be
not
drunke
with
wine
,
wherein
is
excesse
:
And
the
woe
is
as
generall
against
all
such
as
are
ouercome
with
wine
;
and
no
drunkards
shall
enter
into
the
kingdome
of
heauen
.
often
infirmitie
;
yea
sometimes
for
honest
delight
as
well
as
for
necessitie
;
but
alwaies
moderately
,
for
strength
,
and
not
for
drunkennes
,
neuer
tying
their
delight
or
desire
vnto
it
,
nor
suffering
themselues
to
be
ouercome
by
it
,
for
of
whatsoeuer
any
is
ouercome
,
to
that
he
is
in
bondage
.
And
the
reasons
why
the
Apostle
directed
this
precept
vnto
old
women
,
1.
It
is
not
vnlike
but
that
the
women
of
those
times
,
as
they
had
like
meetings
vpon
their
necessarie
and
womanly
occasions
:
so
had
they
the
like
practises
as
now
are
in
request
in
them
:
as
much
idle
and
busie
chat
,
not
a
fewe
needles
drinkings
and
gossepings
,
wherein
they
much
exceeded
that
to
which
their
condition
,
or
nature
,
and
much
lesse
grace
,
called
them
vnto
.
The
which
meetings
although
some
of
them
are
necessarie
,
yet
for
women
to
be
addicted
vnto
them
,
or
excessiue
in
them
in
vnwarrantable
speaches
,
drinkings
,
meriments
,
&c.
sauoureth
of
darkenes
,
of
the
flesh
,
and
is
farre
from
beseeming
women
that
professe
the
feare
of
God
,
and
obedience
or
subiection
to
the
word
of
God
,
which
condemneth
drinkings
as
well
as
drunkennes
,
Doctr.
Out
of
the
word
we
may
further
note
the
follie
of
our
corrupted
nature
,
when
thou
wast
in
prosperitie
thou
saidst
,
I
will
not
heare
:
this
hath
beene
thy
manner
from
thy
youth
:
for
now
the
heart
is
held
as
in
chaines
,
and
hath
it
not
in
the
power
to
turne
it selfe
to
any
other
truer
delight
.
3.
When
a
man
hath
it
not
in
his
power
to
forsake
or
part
with
them
:
when
of
all
that
he
is
owner
of
,
he
is
not
the
master
of
any
small
part
to
employ
to
any
good
vse
,
or
in
any
worke
of
Christian
charitie
and
liberalitie
.
And
numbers
are
such
base
drudges
to
their
wealth
,
as
they
will
as
soone
part
with
their
vnprofitable
liues
,
as
in
the
forgoing
of
a
small
and
trifling
commoditie
,
testifie
any
fruit
of
faith
and
thankefulnesse
to
God
the
giuer
,
or
of
loue
and
mercie
vnto
men
,
whom
he
hath
made
receiuers
:
but
they
wast
away
their
daies
,
and
vanish
away
themselues
as
though
they
were
not
,
in
adding
and
increasing
of
wealth
by
any
meanes
,
as
if
they
were
borne
to
make
their
heires
happie
by
their
owne
going
to
the
deuil
,
as
the
common
speach
is
.
4.
When
they
are
as
fetters
and
clogges
from
the
performance
of
good
duties
,
vnfitting
men
to
the
duties
of
their
generall
and
speciall
calling
,
whereunto
they
were
ordained
to
make
vs
fit
and
seruiceable
.
Thus
men
loose
their
libertie
.
Vse
.
To
resolue
of
the
practise
of
these
precepts
.
1.
To
vse
the
world
as
not
vsing
it
,
neither
growing
proud
in
the
smiles
,
nor
too
much
depressed
in
the
frowning
of
it
.
2.
So
to
take
our
parts
of
our
lawfull
liberties
,
vnder
the
power
of
any
thing
:
vnder
the
pretence
of
libertie
in
the
creatures
,
we
may
not
become
slauish
vnto
them
,
but
carrie
an
equall
minde
both
to
want
and
abound
.
3.
To
avoid
all
occasions
whereby
vnawares
we
might
be
drawne
vnder
their
power
,
as
looking
at
the
wine
in
the
cup
,
But
teachers
of
honest
things
,
]
It
will
be
here
asked
,
how
standeth
this
with
that
in
1.
Tim.
1.2.11
.
Let
the
woman
learne
,
and
I
permit
not
a
woman
to
teach
.
Answ.
The
Apostle
there
speaketh
of
the
order
and
comlines
of
publike
ecclesiasticall
assemblies
,
wherein
they
were
not
allowed
to
take
vpon
them
any
power
or
function
of
teaching
,
for
the
reasons
propounded
,
which
are
three
.
1.
From
their
condition
,
which
is
to
be
obedient
vnto
man
,
and
therefore
in
mens
presence
must
not
vsurpe
the
authoritie
of
teachers
,
but
content
themselues
with
the
place
of
schollers
,
in
all
mixt
assemblies
of
men
and
women
.
2.
Their
function
,
which
is
to
serue
men
:
for
Adam
was
first
created
,
and
Eue
for
Adam
;
and
not
to
exercise
any
function
ouer
them
.
3.
From
the
weakenes
of
their
sexe
,
which
lieth
more
open
to
Satans
seducement
;
for
Adam
was
not
deceiued
first
,
but
Eue.
It
is
not
fit
that
any
such
function
of
teaching
should
be
committed
vnto
them
;
seeing
Eue
in
innocencie
taking
vpon
her
to
teach
Adam
,
was
so
easily
preuailed
against
:
and
the
Apostle
expresseth
this
his
owne
sense
,
1.
Cor.
14.34
.
where
from
the
same
ground
of
the
womans
subiection
vnto
man
,
he
saith
,
let
your
women
keepe
silence
in
the
Churches
.
As
for
the
examples
of
Deborah
,
and
Huldas
,
who
were
Prophetesses
in
the
Church
,
they
beeing
extraordinarie
,
make
nothing
against
this
rule
of
Paul
,
nor
for
that
Pepuzian
heresie
,
for
womens
teaching
in
the
Church
,
nor
that
Popish
heresie
of
midwiues
baptizing
of
infants
in
case
of
necessitie
,
as
they
call
it
.
Neither
doth
this
place
written
by
the
same
spirit
and
penne
crosse
the
former
,
seeing
it
speaketh
of
priuate
teaching
and
instructing
the
family
at
home
,
especially
her
children
and
maidseruants
;
so
the
text
it selfe
seemeth
to
restrain
them
,
pointing
them
out
their
auditors
;
namely
,
young
women
in
the
next
verse
;
and
the
lectures
they
are
to
fit
vnto
them
;
the
most
or
all
of
which
are
priuate
duties
,
and
the
ende
to
make
the
younger
women
wise
vnto
all
godly
conuersation
;
namely
,
both
those
within
the
family
,
and
those
that
are
without
,
so
farre
forth
as
they
shal
be
occasionally
called
to
instruct
them
,
both
by
Christian
speach
and
example
.
Now
that
this
dutie
belongeth
vnto
matrons
,
it
will
appeare
,
if
we
consider
them
,
1.
as
Christian
women
.
2.
as
superiours
in
the
family
.
For
the
former
:
thou
beeing
conuerted
,
strengthen
thy
brethren
:
obserue
one
an
other
,
admonish
,
and
prouoke
one
another
to
loue
and
good
workes
.
2.
The
rule
of
speach
for
all
Christians
is
,
that
for
the
matter
it
be
good
,
that
is
,
of
good
things
:
and
for
the
vse
,
that
it
tend
to
edifie
:
and
who
but
elder
Christian
women
should
proceede
in
this
duty
?
3.
From
the
obseruation
of
this
rule
,
the
godly
are
described
to
be
such
,
as
whose
lips
feede
many
,
and
they
speake
pleasant
words
,
which
are
health
to
the
bones
,
and
sweetenes
to
the
soule
,
their
tongues
are
trees
of
life
,
vtter
wisedome
,
talke
of
iudgement
,
of
high
matters
,
&c.
And
that
women
should
not
thinke
that
they
are
exempted
from
all
this
qualification
of
their
speach
,
Salomon
ascribeth
it
in
speciall
to
a
vertuous
woman
,
that
she
openeth
her
mouth
with
wisedome
,
and
the
law
of
grace
is
vnder
her
lips
;
answerable
to
this
text
,
which
requireth
that
she
be
a
teacher
of
honest
things
.
As
for
the
latter
,
this
dutie
of
teaching
honest
things
,
belongeth
vnto
them
as
gouernours
of
their
family
:
wherein
Salomons
mother
is
a
notable
president
,
who
instructed
her
sonne
,
what
my
sonne
?
and
what
the
sonne
of
my
wombe
?
&c.
and
Timothies
mother
,
and
grandmother
Lois
,
who
acquainted
him
with
the
Scriptures
from
a
child
:
and
what
else
proued
these
,
but
rare
men
,
full
of
grace
and
pietie
?
Vse
.
1.
This
reprooueth
such
as
neither
are
able
,
nor
willing
to
call
on
others
vnto
the
practise
of
Christian
and
honest
duties
,
the
knowledge
of
God
seateth
not
in
their
hearts
,
nor
the
law
of
grace
in
their
lips
.
2.
Others
are
teachers
,
but
of
dishonest
things
,
their
mouthes
are
euer
open
,
but
like
the
open
vessells
,
were
accounted
vncleane
;
nothing
but
idle
and
lewd
speach
,
nothing
but
impertinent
or
detracting
speach
proceedeth
out
of
them
:
all
kind
of
language
fitteth
their
mouthes
,
but
that
which
befitteth
holines
and
honestie
:
such
as
whose
yeares
calleth
for
grauitie
and
gracious
sauorie
speach
,
euen
in
the
presence
of
younger
women
,
are
safe
if
they
can
chat
away
much
time
,
in
ripping
vp
the
loosenes
of
their
young
and
wanton
daies
;
or
the
faults
of
this
or
that
man
or
woman
:
this
is
their
table
talk
,
this
is
the
speach
wherewith
they
season
the
young
and
tender
yeares
of
their
children
,
the
which
these
new
vessells
easily
and
long
after
reteine
,
who
for
most
part
by
their
gracelesse
courses
,
repaie
their
mothers
barrennesse
of
gracious
speach
:
other
speach
then
this
,
if
●auouring
of
grace
and
pietie
,
let
it
be
offered
,
it
is
as
welcome
as
smoke
to
their
eies
.
Vse
.
2.
How
much
more
is
the
master
of
the
family
,
bound
to
the
trayning
vp
of
this
familie
in
holy
and
honest
things
?
for
the
wife
must
herein
onely
helpe
forward
his
paines
.
The
Lord
wisheth
the
fathers
to
laie
vp
the
memorie
of
his
great
workes
,
for
the
instruction
of
their
children
:
and
the
master
was
the
Prophet
in
the
house
:
and
accordingly
the
children
after
them
could
say
,
we
haue
heard
our
Fathers
say
thus
and
thus
:
their
bookes
were
their
fathers
mouthes
.
But
how
carelesly
is
this
great
dutie
neglected
of
most
men
;
that
many
children
may
say
truely
,
we
haue
heard
our
fathers
sweare
,
&
curse
,
and
lie
,
&
backbite
,
&
slander
:
but
seldome
or
neuer
haue
they
declared
vnto
vs
the
great
things
which
the
Lord
hath
done
for
vs
;
seldome
or
neuer
haue
they
become
teachers
of
holy
or
honest
things
vnto
vs
,
either
in
their
word
or
conuersation
.
Vers.
4.
That
they
may
instruct
the
younger
women
to
be
sober
minded
,
that
they
loue
their
husbands
,
that
they
loue
their
children
:
5.
That
they
be
discreete
,
chast
,
keeping
at
home
,
good
,
and
subiect
vnto
their
husbands
,
that
the
word
of
God
be
not
euill
spoken
of
.
It
beeing
required
that
the
elder
women
should
be
teachers
of
honest
things
;
the
Apostle
in
these
two
verses
,
doth
these
three
things
.
1.
he
sheweth
who
be
their
schollers
,
namely
the
younger
women
:
as
also
the
lecture
they
are
to
read
vnto
them
,
namely
sober
mindednesse
:
that
is
,
by
their
counsell
,
and
example
,
frame
them
to
become
wise
in
the
performance
of
all
the
duties
of
their
seuerall
places
:
for
the
Greeke
word
,
howsoeuer
it
seemeth
at
the
first
sight
,
Loue
of
their
husbands
.
2.
Loue
of
their
children
.
3.
Temperance
.
4.
Chastitie
.
5.
Home
keeping
.
6.
Goodnesse
.
7.
Subiection
,
or
obedience
vnto
their
husbands
.
Thirdly
,
he
enforceth
the
necessary
practise
of
all
these
duties
,
by
a
disparate
argument
;
namely
,
the
reproach
and
blasphemy
,
which
otherwise
in
defect
of
them
,
will
redound
vnto
the
word
of
God
:
of
which
three
points
we
are
to
speake
in
order
.
Out
of
the
first
of
which
,
we
learne
,
Doctr.
What
must
be
the
fruit
of
the
elder
womens
carriage
and
speach
;
namely
the
making
of
the
younger
wise
,
openeth
her
mouth
in
wisedome
:
the
fruit
of
her
lips
yeeldeth
instruction
,
and
her
life
is
a
shining
lampe
:
which
doctrine
as
it
is
cleare
both
here
,
and
elsewhere
in
the
Scriptures
;
so
is
it
of
exceeding
profitable
vse
.
1.
To
older
women
,
to
teach
them
warines
in
all
their
words
,
and
behauiours
,
and
looke
to
their
carriage
both
abroad
and
at
home
,
as
well
within
their
owne
houses
,
as
the
house
of
God
,
whose
eyes
are
euery
where
beholding
the
good
and
the
badde
;
euen
in
the
denne
with
Daniel
▪
and
the
dungeon
with
Ioseph
:
that
they
may
walke
wisely
euen
in
the
midst
of
their
houses
;
so
setting
themselues
coppies
of
religious
conuersation
to
those
ouer
whom
they
are
set
:
fasting
,
praying
,
reading
,
instructing
in
priuate
;
2.
Whereas
it
is
commonly
,
but
inconsideratly
,
thought
to
be
only
a
ministeriall
dutie
,
to
make
men
and
women
wise
vnto
saluation
;
we
see
hence
the
contrarie
,
that
it
belongeth
not
only
to
other
men
,
but
euen
to
women
also
,
but
with
this
difference
and
reseruation
,
that
the
Mininistry
and
Ministers
are
appointed
the
ordinarie
,
principall
,
and
publike
meanes
of
begetting
and
preseruing
men
and
women
vnto
God
;
but
this
more
priuate
and
common
instruction
is
appointed
for
the
encrease
,
and
strengthning
in
that
grace
giuen
.
Againe
,
the
Minister
like
a
good
Master
builder
,
is
to
laie
the
foundation
:
and
the
rest
of
the
people
are
like
labourers
,
bring
filling
to
the
worke
,
and
house
of
God
,
and
may
not
depart
from
his
precepts
and
directions
:
and
therefore
Iude
exhorteth
the
Saints
,
to
edifie
one
another
in
their
most
holy
faith
.
Let
not
women
therefore
be
ashamed
thus
to
labour
with
the
Ministers
in
the
Gospel
,
no
more
then
those
holy
women
which
laboured
with
Paul
:
their
names
are
written
in
the
booke
of
life
:
let
them
be
incouraged
vnto
this
holy
precedencie
,
and
testification
of
Christianitie
in
euery
word
,
action
,
and
behauiour
:
neither
let
them
make
daintie
,
fearing
that
in
these
corrupted
daies
,
none
will
be
hastie
to
follow
their
right
ordered
steppes
;
for
seeing
this
is
the
ordinance
of
God
,
appointed
to
this
end
and
vse
,
it
shall
prosper
to
the
same
purpose
in
such
as
whom
the
Lord
hath
any
delight
in
,
to
build
them
vp
further
;
when
they
shall
heare
the
gracious
speaches
of
their
lippes
,
and
see
the
grace
of
their
liues
;
and
as
for
others
,
let
them
at
their
perill
neglect
their
owne
duties
,
yet
shall
it
not
be
without
vse
in
them
also
,
as
not
without
comfort
to
their
owne
soules
in
the
day
of
the
Lord
.
That
they
loue
their
husbands
,
]
Now
our
Apostle
teacheth
younger
women
,
how
they
should
carie
themselues
in
their
familes
,
and
propoundeth
many
marriage
vertues
,
which
ought
to
discouer
themselues
in
all
women
,
called
vnto
that
estate
,
and
in
younger
women
are
speciall
ornaments
;
whose
loue
,
modestie
,
chastitie
,
humilitie
,
and
subiection
,
should
be
as
the
vailes
of
their
heads
,
and
as
the
chaine
and
garland
of
their
necks
.
The
first
of
these
is
loue
,
challenging
rightly
the
first
place
,
because
it
is
the
leader
of
all
the
rest
,
and
the
cheifest
of
them
,
easily
drawing
the
other
after
.
For
the
former
of
these
,
that
a
woman
should
loue
her
husband
,
Church
doth
Christ
himselfe
:
how
is
that
?
look
in
the
Canticles
,
through
all
which
holy
song
,
the
church
neuer
speaketh
of
Christ
,
but
breaketh
into
the
expressing
of
her
most
feruent
loue
;
neuer
mentioneth
him
without
the
titles
bewraying
her
most
entire
and
inward
loue
;
calling
him
her
loue
,
her
welbeloued
,
him
whom
her
soule
loued
,
him
who
was
more
then
other
welbeloueds
,
the
chiefe
of
tenne
thousand
:
him
who
could
not
be
out
of
her
sight
,
but
she
was
sicke
of
loue
after
him
:
here
is
a
glasse
set
before
all
women
,
and
a
direction
how
to
esteeme
of
their
husbands
.
2.
The
reasons
are
sundrie
:
I
will
onely
note
three
.
First
,
because
of
that
straight
vnion
betweene
them
,
they
beeing
no
more
two
but
one
▪
and
one
in
diuerse
regards
.
1.
In
respect
of
the
womans
originall
:
the
Lord
consulting
to
build
vp
Adam
a
fit
helpe
to
ioyne
in
marriage
with
him
,
lawe
of
God
and
man
;
God
making
the
match
in
heauen
,
and
finishing
it
betweene
them
by
men
on
earth
,
pronounceth
that
they
are
no
more
twaine
but
one
flesh
:
and
humane
lawes
account
them
but
one
person
.
Now
shall
God
,
and
all
other
men
account
them
but
one
,
and
shall
themselues
by
beeing
diuided
in
affection
remaine
two
?
3.
They
are
one
by
their
mutuall
consent
,
nay
,
deliberate
choise
and
election
;
and
by
the
consent
of
such
as
it
belonged
to
weight
and
obserue
whether
God
gaue
the
one
to
the
other
:
and
also
by
their
publike
promise
and
couenant
before
God
and
his
congregation
;
the
couenant
of
their
God
.
4.
One
actually
,
by
comming
into
one
family
,
God
made
but
one
,
and
why
,
not
because
he
wanted
spirit
to
haue
inspired
a
world
of
wiues
for
Adam
;
but
because
he
respected
an
holy
seede
:
inferring
the
same
conclusion
which
is
as
strong
in
the
one
sexe
as
the
other
;
wherefore
let
no
man
transgresse
against
the
wife
of
his
youth
.
Secondly
,
this
affection
of
loue
is
due
to
the
husband
from
the
wife
,
as
he
is
the
head
and
foundation
of
the
family
,
and
vpholder
of
it
:
and
consequently
in
speciall
sort
the
vaile
of
her
eyes
,
her
protector
and
couer
from
all
those
who
would
offer
her
wrong
:
spreads
his
wing
ouer
her
,
so
she
hath
betaken
her selfe
to
be
called
by
his
name
,
she
partaketh
of
all
his
honour
and
aduancement
,
of
his
gaines
and
income
:
and
could
not
raise
her selfe
,
Thirdly
,
the
loue
of
the
husband
is
a
notable
preseruatiue
of
Gods
worship
in
the
family
,
without
which
praiers
must
needs
be
interrupted
;
as
also
of
her
owne
peace
and
comfort
of
her
life
,
of
his
and
her
chastitie
and
purenes
of
bodie
and
of
spirit
.
It
is
noted
of
Isaac
,
he
loued
Rebeccah
dearely
,
and
this
was
a
speciall
preseruatiue
,
that
he
fell
not
to
polygamie
,
or
concubines
,
as
the
most
of
the
Patriarks
did
:
and
on
the
contrarie
,
the
want
of
loue
to
ones
proper
companion
,
whether
man
or
woman
,
is
the
first
breach
of
the
couenant
,
and
bringeth
into
the
bosome
of
some
stranger
,
to
the
ruine
of
the
whole
family
.
In
a
word
,
let
this
affection
be
wanting
,
all
other
duties
will
either
be
not
performed
,
or
els
for
fashion
,
or
for
a
while
,
but
not
constantly
.
Vse
.
1.
To
reprooue
many
women
,
who
thinke
it
enough
that
they
looke
well
to
their
houshold
affaires
,
and
so
become
good
huswiues
,
although
they
take
litle
more
delight
in
their
husbands
then
in
other
men
,
against
whom
they
can
soone
breake
into
sullennesse
,
anger
,
and
wrath
,
and
shewe
such
distemper
as
if
they
were
borne
in
some
angrie
houre
:
whereas
they
ought
to
possesse
inwardly
an
honest
and
proper
delight
in
them
,
and
outwardly
shewe
and
expresse
it
,
that
the
husband
may
requite
their
loue
with
loue
proportionable
backe
againe
.
2.
Whereas
many
which
loue
their
husbands
doe
it
sinnefully
and
immeasurably
,
Thirdly
,
this
loue
must
be
testified
to
his
outward
estate
and
person
.
1.
In
her
cheerefull
behauiour
at
all
times
,
out
of
sicknesse
or
other
afflictions
,
which
call
vnto
humilitie
and
mourning
,
which
opposeth
it selfe
to
the
ordinarie
sullennes
of
a
number
.
2.
In
her
wise
obseruing
his
disposition
,
and
inclination
,
that
she
may
in
all
things
frame
her selfe
to
please
him
,
so
farre
as
without
sinne
she
may
;
in
wise
passing
by
,
and
couering
his
infirmities
,
and
bearing
his
burthen
:
the
discouerie
of
which
vnto
others
,
and
taking
vantage
of
which
against
himselfe
,
were
both
to
disease
her selfe
,
and
vncouer
her
owne
nakednes
:
and
further
,
in
a
wise
pacifying
of
his
displeasure
,
not
growing
impatient
by
his
impatience
,
but
rather
by
meeknes
of
spirit
cast
milke
into
his
flame
,
and
be
as
Dauids
harpe
to
appease
Sauls
furie
.
3.
In
her
carefull
diligence
to
prepare
him
outward
comforts
in
sicknes
and
health
,
and
that
in
due
season
:
wicked
Iesabell
comforted
her
husband
in
his
sicknesse
,
Ieroboams
wife
as
wicked
as
he
and
she
were
,
yet
sought
out
for
his
health
:
see
the
same
dutie
in
a
better
patterne
of
Rebecca
,
Isaak
such
meate
as
hee
loued
.
4.
In
warie
circumspection
,
if
God
giue
her
to
see
more
then
her
husband
,
with
the
least
preiudice
towards
him
,
to
turne
away
,
and
hinder
whatsoeuer
would
be
dangerous
to
their
good
estate
,
and
welfare
;
thus
Abigail
saued
Nabal
,
and
Micol
Dauid
.
5.
In
louing
,
and
to
her
abilitie
,
liberall
entertainement
of
her
husbands
kindred
and
freinds
,
as
Ruth
did
to
the
freinds
of
her
dead
husband
.
In
these
things
standeth
the
true
loue
of
the
wife
towards
the
husband
,
all
which
she
oweth
him
,
be
he
a
foole
,
a
froward
Nabal
,
or
whatsoeuer
else
;
nothing
can
loose
her
from
these
duties
which
dissolueth
not
the
marriage
bond
.
Now
although
this
text
speaketh
nothing
expressely
of
the
husbands
dutie
,
yet
may
not
the
husband
thinke
himselfe
lawles
,
or
to
expect
the
payment
of
these
duties
,
and
liue
as
he
list
.
For
not
only
other
places
of
our
Apostle
bind
him
as
straite
as
this
doth
the
wife
;
but
euen
this
place
secretly
putteth
him
in
minde
of
his
dutie
,
both
because
he
is
the
fountaine
of
all
marriage
duties
(
as
of
marriage
it selfe
)
as
also
in
that
all
these
offices
of
loue
in
the
wife
,
should
be
a
consequent
of
his
loue
,
yea
a
thankfull
returne
of
loue
for
loue
;
for
so
is
the
loue
of
the
Church
towards
Christ
.
We
will
therefore
in
few
words
shew
(
although
not
so
directly
laid
downe
in
the
text
)
wherein
the
husbands
loue
must
bewray
it selfe
towards
his
wife
,
dwelling
with
her
as
a
man
of
knowledge
.
Secondly
,
by
protecting
her
from
danger
,
as
Dauid
rescued
his
two
wiues
,
heart
of
her
husband
trusting
in
her
.
Fourthly
,
by
honouring
her
.
As
,
1.
esteeming
her
his
fellow
and
companion
:
2.
tolerating
her
infirmities
,
and
bearing
with
her
as
the
weaker
vessell
,
1.
Pet.
3.7
.
for
it
is
a
mans
glorie
to
passe
by
infirmities
;
couering
all
her
infirmities
,
as
Christ
couereth
all
his
Churches
:
but
yet
with
all
patience
and
seasonablenesse
,
curing
so
many
as
he
can
.
3.
Suffering
himselfe
sometimes
to
be
perswaded
by
her
,
that
she
may
see
his
good
respect
of
her
.
Abraham
must
sometimes
heare
Sarah
.
That
they
loue
their
children
,
]
These
words
commendeth
not
vnto
mothers
a
bare
affection
of
loue
towards
their
children
,
wherein
many
are
excessiue
,
and
too
to
foolishly
with
the
ape
kill
and
spoile
many
of
their
young
ones
,
with
their
ouer-kind
clasping
and
cockering
of
them
;
but
he
requireth
some
maine
duties
of
loue
to
be
performed
towards
them
,
wherein
mothers
must
walke
as
in
the
cheife
duties
of
their
speciall
calling
;
neither
are
the
most
of
these
duties
so
proper
to
them
,
as
that
the
husband
hath
no
stroke
in
them
;
but
are
commended
to
women
the
rather
,
because
while
children
be
young
,
it
is
their
proper
employment
,
to
be
about
them
,
and
among
them
within
the
house
,
whilest
the
fathers
occasions
for
most
part
call
him
abroad
.
who
would
haue
thought
that
euer
Sarah
should
haue
giuen
sucke
:
it
was
taken
for
granted
in
those
daies
,
that
she
that
bare
a
child
,
should
also
giue
it
sucke
,
and
so
did
Sarah
although
her
age
might
iustly
haue
required
dispensation
.
Who
was
nurse
to
Samuel
,
Secondly
,
seeing
the
vnreasonable
creatures
can
and
doe
performe
this
office
of
loue
,
there
must
needs
be
more
required
in
the
loue
of
mothers
toward
their
children
:
the
second
dutie
therefore
of
motherly
loue
is
,
by
instruction
to
frame
them
vp
to
godlines
:
and
this
two
waies
,
1.
By
deliuering
them
precepts
of
pietie
,
so
soone
as
they
can
conceiue
them
,
that
if
it
were
possible
they
might
sucke
in
with
the
milke
,
principles
of
grace
and
godlinesse
.
Salomon
wisheth
the
parent
to
teach
a
child
,
while
he
is
a
child
in
the
trade
of
his
way
:
and
least
mothers
should
turne
off
this
dutie
to
the
father
,
as
beeing
his
,
we
reade
of
a
bundle
of
instructions
collected
together
which
Salomons
mother
taught
him
,
Prov.
31.1
.
That
it
is
a
fruite
of
loue
in
parents
,
Thirdly
,
the
third
office
of
true
motherly
loue
,
is
seasonable
and
mercifull
correction
:
Prou.
13.24
.
wherein
two
extreames
are
to
be
auoided
.
1.
too
much
indulgence
,
for
that
is
a
cruell
loue
in
the
euent
;
a
child
let
alone
to
himselfe
(
saith
Salomon
)
maketh
his
mother
ashamed
,
and
maketh
the
father
smart
often
,
as
Hely
,
and
bringeth
himselfe
to
ruine
:
would
not
displease
him
from
his
childhood
:
that
this
is
a
fruite
of
parentlike
loue
,
thou
shalt
not
hate
him
,
to
let
sinne
be
vpon
him
:
and
Prou.
13.24
.
he
that
spareth
the
rodde
hateth
his
child
,
but
he
that
loueth
him
chasteneth
him
betime
.
2.
Take
heede
of
crueltie
and
too
much
seueritie
,
which
may
prouoke
their
children
:
both
Parents
must
beware
of
abusing
their
authoritie
,
either
to
vniust
commands
,
or
by
vnseemely
reproaches
and
contumelies
;
or
else
by
vniust
and
immoderate
stripes
:
by
all
which
meanes
children
,
whom
louing
meanes
might
perhaps
haue
reclaimed
,
are
both
exasperated
and
alienated
from
the
Parent
;
and
hardened
also
and
made
desperate
in
bad
courses
.
The
fruite
appeare●h
in
good
Ionathan
,
whom
Saul
euerie
way
prouoked
.
that
he
arose
and
went
his
way
.
Fourthly
,
the
last
dutie
is
heartie
and
daily
prayer
for
their
childrens
prosperitie
:
Iob
sanctified
his
sonnes
daily
;
a
dutie
euinced
by
the
commendable
custome
of
childrens
daily
crauing
the
Parents
prayer
.
Vse
.
Let
women
learne
thus
to
loue
their
children
,
and
thus
to
loue
al
their
children
:
who
offered
sacrifice
according
to
the
number
of
them
all
;
and
therefore
let
religious
men
and
women
shunne
this
corrupt
●ffection
,
least
it
be
with
them
as
it
was
with
the
Patriarks
,
who
were
neuer
more
grieuously
crossed
in
any
thing
then
in
their
darling
children
.
Now
then
seeing
this
vertue
is
so
necessarie
for
all
parts
of
life
,
that
it
ought
neuer
to
be
wanting
,
many
women
who
want
not
many
good
parts
of
nature
and
grace
,
may
yet
see
hence
their
error
,
who
conceiue
that
if
they
be
generally
well
reputed
of
,
both
for
their
religious
and
honest
course
,
and
can
in
good
manner
please
their
husbands
in
the
administring
of
the
family
;
that
then
they
may
be
dispensed
with
in
some
predominant
,
indiscreete
,
and
intemperate
affecton
,
especially
if
it
be
more
priuate
:
as
now
and
then
in
extraordinarie
vnquietnesse
and
bitternes
,
not
seldome
in
some
bitter
roote
of
couetousnesse
,
drawing
on
iniustice
towards
their
husbands
,
perhaps
to
breake
out
into
some
prodigall
and
idle
expense
another
way
;
in
lashing
out
libertie
of
speech
against
some
that
cannot
answer
for
themselues
,
in
becomming
for
some
dayes
the
greatest
strangers
at
home
,
&c.
all
this
while
thinking
that
these
things
,
if
seldom
,
will
stand
well
enough
with
religion
:
but
they
are
to
knowe
that
all
Salomons
wisedom
could
not
reconcile
two
things
so
abhorring
together
,
the
giuing
of
the
heart
vnto
wine
,
or
any
one
lust
,
leading
of
it
in
wisedome
:
and
it
will
prooue
starke
vanitie
to
make
triall
of
it
after
him
:
neither
can
it
be
other
then
the
shuffling
out
of
a
religious
course
for
man
or
woman
,
to
giue
way
to
any
one
inordinate
lust
.
More
of
this
vertue
see
in
the
places
forenoted
.
Chast
,
]
or
pure
.
The
Apostle
by
permitting
the
three
former
vertues
,
hath
made
way
vnto
this
fourth
,
which
is
a
fruit
of
them
,
issuing
from
the
loue
of
their
husband
and
children
,
and
from
tending
and
watching
against
inordinate
affections
.
And
this
puritie
or
chastitie
is
not
that
of
the
virgin
or
single
estate
;
but
it
is
a
marriage
vertue
,
the
keeper
of
the
mariage
faith
,
and
may
thus
be
described
.
It
is
a
puritie
both
of
soule
and
bodie
,
in
regard
of
vnchast
lusts
,
abandoning
all
vnlawfull
and
strange
pleasures
:
which
description
is
wholly
couched
and
abridged
in
1.
Cor.
7.34
.
where
the
Apostle
calleth
it
,
the
holynesse
of
bodie
and
spirit
:
of
spirit
,
when
it
is
either
not
tempted
to
vncleannes
,
or
beeing
tempted
yeeldeth
not
,
or
yeelding
is
recouered
by
repentance
:
of
body
also
,
when
it
neither
exciteth
,
nor
beeing
incited
executeth
not
vncleannes
.
Now
how
equall
and
reasonable
is
it
,
that
women
,
especially
such
as
haue
the
remedie
of
marriage
against
impuritie
,
in
whome
the
want
of
it
is
more
sinnefull
and
dangerous
,
First
,
if
we
consider
how
the
Lord
approoueth
and
vrgeth
it
.
1.
By
his
commandement
,
1.
Thess.
4.3
.
this
is
the
will
of
God
,
that
ye
should
abstaine
from
fornication
,
and
euerie
one
possesse
his
vessell
:
that
is
,
his
body
,
which
is
the
instrument
of
the
soule
,
and
containing
it
as
in
a
vessell
in
holynesse
and
honour
.
2.
In
that
the
Lord
here
interposeth
himselfe
;
and
though
many
husbands
and
wiues
thinke
of
nothing
but
a
mutuall
stipulation
betweene
themselues
,
yet
the
Lord
challengeth
the
couenant
to
be
made
to
himselfe
,
as
it
proceeded
first
from
himselfe
:
forsaketh
the
guide
of
her
youth
,
forgetteth
the
couenant
of
her
God
,
that
is
,
of
marriage
,
of
which
God
is
the
author
,
and
whose
name
was
or
ought
to
haue
beene
invocated
in
the
match
making
.
3.
In
that
the
Lord
professeth
that
he
narrowly
watcheth
,
and
clearely
seeth
when
this
couenant
is
broken
,
that
although
the
fact
be
done
in
the
darke
,
and
neuer
so
charily
and
cautelously
,
yet
day
and
darkenesse
are
alike
vnto
him
.
If
the
husband
see
it
not
,
nor
any
eie
of
flesh
,
yet
the
Lords
eie
findeth
it
out
,
and
will
set
it
in
the
cleare
light
before
men
and
angels
.
This
is
made
a
reason
of
the
precept
,
Prou.
5.15.17.20.21
.
for
the
wayes
of
man
are
before
the
eies
of
the
Lord
.
Ioseph
might
haue
sinned
secretly
enough
,
but
that
his
eie
was
happily
lifted
vp
toward
this
pure
eie
of
God
,
which
cannot
abide
to
behold
such
iniquitie
.
4.
In
that
he
declareth
that
he
watcheth
the
sinner
of
this
kinde
to
bring
destruction
vpon
his
bodie
and
soule
,
to
shut
him
out
of
heauen
,
and
to
roote
him
as
a
loathsome
weede
out
of
the
earth
.
The
former
appeareth
,
Prou.
5.22
.
the
sinner
of
this
suite
destroyeth
his
owne
soule
,
1.
Cor.
6.
no
fornicator
shall
inherit
the
kingdome
of
heauen
:
Reuel.
21.
no
vncleane
thing
shall
enter
within
the
gates
of
the
citie
,
but
shall
bee
kept
without
with
dogges
,
enchanters
,
and
lyers
.
The
latter
,
seeing
the
law
of
God
is
,
that
the
adulterer
,
and
adultresse
should
die
,
both
because
he
would
not
haue
the
land
defiled
,
nor
the
guiltie
person
to
liue
as
an
eyesore
vnto
the
innocent
:
nay
more
,
if
a
man
were
deceiued
in
the
qualitie
of
the
person
,
he
hath
taken
to
wife
,
thinking
to
find
her
a
maid
,
but
he
findeth
her
virginitie
bruised
,
and
another
man
hath
humbled
her
,
Secondly
,
if
we
consider
how
vile
and
odious
the
sinne
is
:
1.
in
regard
of
humane
societie
.
2.
of
the
parties
offending
.
3.
of
Gods
curse
vpon
the
offence
.
1.
For
the
first
,
this
is
a
sinne
directly
corrupting
the
fountaine
of
honest
,
ciuill
,
and
godly
life
,
which
is
the
inuiolable
preseruation
of
Gods
ordinance
of
marriage
,
whereby
alone
he
intended
to
raise
vp
to
himselfe
an
holy
seed
:
and
for
the
three
societies
,
what
an
infamie
is
it
to
the
Church
,
to
be
thought
an
assembly
of
harlots
,
which
ought
to
be
the
Lords
holy
ones
,
the
vndefiled
doues
of
Iesus
Christ
?
what
a
confusion
bringeth
it
in
the
Commonwealth
,
to
haue
bastard
broods
inheriting
?
whereas
the
Lord
would
not
haue
them
come
within
his
congregation
to
the
tenth
generation
:
what
an
iniurie
to
the
familie
,
to
bring
in
vnlawfull
and
vsurping
heires
?
Secondly
,
for
the
parties
offending
.
1.
Whereas
all
other
sinnes
are
without
the
bodie
,
this
is
against
the
bodie
:
Thirdly
,
the
curse
of
God
followeth
this
sinne
:
1.
in
the
soule
of
the
sinner
,
Heb.
13.
Whooremongers
and
adulterers
God
will
iudge
:
him
that
destroieth
the
Temple
of
God
,
will
God
destroie
.
2.
In
his
bodie
,
Prov.
5.11
.
he
shall
mourne
,
hauing
consumed
his
flesh
and
bodie
.
3.
In
his
name
:
which
precious
thing
is
irrecouerably
lost
,
ver.
9.
4.
In
his
estate
:
it
bringeth
him
to
a
bit
of
bread
,
Prov.
6.26
.
it
is
a
fire
which
consumeth
all
his
substance
,
Iob.
31.12
.
The
prodigall
sonne
spent
all
he
had
on
harlots
.
5.
In
their
bastard
brood
:
we
neuer
read
that
euer
any
of
them
came
to
good
,
saue
onely
Iephthe
:
and
yet
what
a
number
of
men
be
there
,
that
care
not
to
make
their
first
borne
bastards
?
By
these
two
considerations
,
the
sinne
of
impurity
is
sufficiently
descried
to
be
most
hatefull
.
Vse
.
1.
Marriage
is
no
abolisher
of
chastitie
,
for
then
the
Scripture
would
not
haue
enioyned
the
same
person
both
to
loue
her
husband
and
children
,
and
also
to
be
chast
,
against
all
Popish
doctrine
to
the
contrarie
.
2.
Let
euery
woman
preserue
this
puritie
of
bodie
and
spirit
;
euery
way
expressing
it
in
a
modest
countenance
,
as
Rebecca
was
abashed
at
the
presence
of
Isaack
,
in
a
shamefast
eye
,
in
a
chaste
eare
,
not
intertaining
impure
communication
;
in
a
pure
tongue
,
by
graue
and
holy
speach
exempt
from
lightnes
,
He
that
is
good
before
God
,
shall
be
preserued
:
this
is
no
goodnes
of
nature
,
of
education
,
no
learning
but
Gods
learning
can
preserue
a
man
or
woman
:
Prov.
2.8.16
.
If
knowledge
enter
into
the
soule
,
thou
shalt
auoid
her
snares
:
turne
thy
eye
vpon
Gods
presence
who
seeth
thee
;
and
wouldst
thou
then
commit
that
,
from
which
in
the
presence
of
a
child
of
fiue
yeare
old
,
thou
would
abstaine
?
Thirdly
,
loue
thy
husband
as
formerly
thou
wast
enioyned
,
it
is
not
so
much
the
hauing
,
as
the
louing
of
an
husband
,
that
is
a
fence
of
chastitie
.
Fourthly
,
auoid
occasions
of
wantonnes
.
As
,
1.
Idlenesse
,
one
of
Sodoms
sinnes
,
standing
puddles
purrifie
;
walke
diligently
in
the
duties
of
thy
calling
,
least
Satan
find
thee
as
Dauid
on
his
gallerie
.
2.
Intemperance
and
delicacie
in
meate
and
drinke
,
the
more
fewell
the
greater
flame
,
especially
beware
of
accustoming
thy selfe
to
wine
,
and
strong
drinke
,
for
they
are
mockers
:
Auoid
intemperance
in
sleepe
,
in
apparell
:
let
thy
dyet
be
sober
,
and
thy
sleepe
seasonable
,
so
as
thy
bodie
may
rather
be
beaten
downe
and
kept
vnder
by
fasting
and
watching
,
which
are
fit
medicines
to
tame
the
bodie
.
3.
Auoid
much
companie
,
and
the
sight
of
persons
which
may
become
snares
,
as
Ioseph
went
and
kept
out
of
his
Mistris
presence
;
death
often
entreth
by
the
windowes
of
the
bodie
,
called
vnto
holines
,
and
not
to
liue
in
bruitish
lusts
,
as
the
Heathen
did
,
Keeping
at
home
,
]
As
chastitie
is
the
maine
marriage
dutie
,
vndefiled
bedde
the
honour
of
it
,
in
like
manner
doth
our
Apostle
bring
it
in
like
some
honourable
Ladie
,
who
is
not
seene
abroad
without
her
attendance
,
some
making
way
before
her
,
and
some
safeguarding
behind
her
,
euen
so
here
all
the
marriage
duties
going
before
it
,
made
way
for
it
,
and
all
these
that
follow
,
are
the
preseruatiues
thereof
,
all
of
them
beeing
such
seruants
as
by
their
cognisance
may
be
knowne
to
belong
to
such
a
mistresse
.
And
of
them
all
,
the
holy
Ghost
thought
this
of
home-keeping
,
fittest
to
follow
at
her
heeles
,
for
house
keeping
is
indeed
chastities
best
keeper
.
1.
This
is
a
forsaking
and
flying
for
the
time
out
of
the
calling
,
wherein
they
ought
to
abide
,
for
their
calling
is
commonly
within
doores
,
to
keepe
the
houshold
in
good
order
:
and
therefore
for
them
to
wander
from
their
owne
place
,
is
as
if
a
bird
should
wander
from
her
owne
neast
.
Secondly
,
idle
,
and
busie
bodies
:
which
if
any
wonder
how
they
can
be
reconciled
,
thus
they
are
easily
:
those
that
are
idle
in
their
owne
duties
,
are
most
busie
bodies
in
other
mens
;
and
these
busie
bodies
haue
two
speciall
markes
to
be
knowne
by
to
themselues
and
others
,
namely
,
their
open
eares
,
and
their
loose
tongues
.
Thirdly
,
the
holy
Ghost
maketh
this
a
note
of
an
whoorish
woman
,
her
feet
cannot
abide
in
her
house
:
and
if
against
her
will
her
bodie
be
within
doores
,
her
heart
,
and
senses
will
be
without
:
Iesabel
must
be
gazing
out
of
the
windowe
:
whereas
if
the
angell
aske
where
Sarah
is
,
answer
will
be
made
,
she
is
in
her
tent
;
all
goodnesse
.
And
euen
this
is
required
in
women
both
to
bridle
that
natiue
corruption
which
is
so
headstrong
within
;
as
also
to
beautifie
them
outwardly
,
so
as
others
beholding
them
,
may
say
of
them
as
Paul
did
of
the
Romans
,
I
am
perswaded
that
ye
are
filled
with
goodnesse
:
to
be
full
of
good
workes
and
almes
deedes
which
she
did
:
buildeth
her
house
.
husband
good
,
and
not
euill
all
the
daies
of
her
life
,
Prou.
31.12
.
and
as
she
doth
good
to
him
,
and
his
within
doores
;
so
doth
she
also
to
others
abroad
:
as
besides
the
family
,
vers.
27.28
.
to
the
poore
and
needie
,
vers.
20.
And
this
I
take
(
not
excluding
the
other
)
to
be
here
meant
especially
,
as
a
most
comfortable
and
sweete
vertue
;
without
which
that
holy
institution
of
marriage
would
prooue
no
better
then
an
heauie
burthen
and
molestation
.
Subiect
vnto
their
husbands
,
]
Marriage
in
it selfe
,
although
it
be
neither
vertue
nor
vice
,
that
euerie
man
should
beare
rule
in
his
owne
house
.
This
is
one
reason
of
our
Apostle
,
Adam
was
first
created
and
then
Eue
,
and
therefore
Adam
must
be
superiour
:
to
which
if
it
be
obiected
,
that
therefore
the
birds
and
beasts
should
be
preferred
before
both
,
because
they
were
created
before
either
:
the
Answer
is
,
that
there
is
not
the
same
reason
,
because
the
Apostle
speaketh
of
the
same
kind
,
and
not
of
diuers
.
2.
The
Apostle
prooueth
not
Adams
superioritie
so
much
from
the
order
,
as
from
the
ende
of
creation
of
the
woman
;
which
was
to
be
an
helper
and
comfort
vnto
him
.
Now
in
reason
,
whatsoeuer
serueth
to
any
ende
,
is
lesse
then
the
ende
to
which
it
serueth
:
but
Eue
was
made
for
Adam
,
and
not
Adam
for
Eue
,
yea
she
was
made
of
him
,
and
not
be
of
her
,
Secondly
,
consider
Gods
lawe
and
institution
after
the
fall
:
Gen.
3.16
.
Thy
desire
shall
be
vnto
him
,
and
he
shall
rule
ouer
thee
:
as
if
he
had
said
,
seeing
thou
canst
not
rule
thy selfe
,
meete
it
is
that
now
especially
,
since
thy
sinne
hath
set
thee
out
of
order
,
that
thou
shouldst
be
put
vnder
the
rule
and
power
of
an
other
:
yea
although
this
subiection
be
not
so
liberall
,
sweete
,
and
free
as
before
the
fall
,
but
ioyned
with
sorrowe
and
difficultie
,
yea
although
often
thou
vndergoe
vnequall
commands
:
and
this
also
is
the
Apostles
reason
,
Adam
was
not
first
seduced
but
Eue
:
and
therefore
her
honour
was
first
lost
,
and
a
lesse
liberall
subiection
was
bound
vpon
her
so
much
more
surely
.
Thirdly
,
the
husband
is
the
head
of
the
wife
,
as
Christ
is
of
his
Church
:
and
therefore
as
the
members
are
subiect
to
the
head
without
reasoning
,
image
of
God
vnto
his
wife
,
and
his
lawfull
commandements
haue
a
stampe
of
God
set
vpon
the
thing
commanded
;
and
therefore
she
must
signifie
that
she
hath
a
feeling
of
him
in
her
heart
,
as
the
image
of
Gods
maiestie
,
glorie
,
and
soueraigntie
;
through
her
whole
behauiour
in
a
meeke
and
quiet
spirit
,
shewing
her selfe
the
glorie
of
the
man
,
respecting
his
authoritie
as
the
Lords
,
his
will
as
the
Lords
in
right
and
lawfull
commands
:
against
which
if
she
rebell
,
shee
riseth
vp
against
the
Lord
himselfe
.
In
these
regards
especially
the
Apostle
concludeth
this
dutie
and
exhortation
,
Col.
3.18
.
wiues
be
subiect
to
your
husbands
,
that
is
,
yeeld
your selues
vnto
the
will
,
direction
,
and
discretion
of
your
husbands
:
for
it
is
meete
,
or
comely
,
namely
,
in
regard
1.
of
the
law
of
nature
:
2.
of
Gods
institution
after
the
fall
:
3.
the
husbands
headship
:
and
4.
womanly
infirmitie
.
Neither
is
it
onely
meete
,
but
so
necessarie
,
as
where
it
is
not
performed
,
it
cannot
be
but
the
family
should
be
laid
open
to
ruine
and
downefall
:
no
otherwise
then
if
the
feete
should
refuse
to
goe
,
the
eye
to
looke
,
the
hands
to
take
the
things
which
the
head
commandeth
,
the
whole
man
must
needes
perish
.
All
which
considerations
,
take
away
all
the
friuolous
obiections
of
women
for
exemption
from
this
so
naturall
and
necessarie
a
dutie
.
But
that
women
should
obey
their
husbands
,
none
are
so
rude
,
in
all
things
:
that
is
,
in
all
lawfull
and
bonest
things
:
in
all
which
,
there
must
be
a
departure
from
their
owne
wills
,
if
a
contrarie
commandement
proceed
from
the
husband
,
yea
euen
in
those
things
which
may
seeme
to
be
her
peculiar
for
the
gouernment
and
keeping
of
his
house
,
whether
in
his
absence
or
presence
,
she
must
administer
according
to
his
minde
,
and
direction
.
For
so
the
members
of
the
bodie
are
subiect
to
the
head
,
each
doth
his
owne
dutie
,
yet
all
by
the
appointment
of
the
head
,
mooue
or
rest
themselues
.
And
thus
the
Church
dispenseth
to
the
sonnes
of
God
,
the
children
of
the
Church
,
all
necessaries
for
their
direction
,
consolation
,
and
saluation
;
but
yet
by
the
prescript
and
order
of
Christ
the
head
,
and
not
any
thing
without
his
appointment
:
and
no
more
is
the
wife
to
administer
(
no
not
in
the
absence
of
her
husband
)
against
,
or
contrarie
to
his
minde
.
Looke
vp
to
the
heauens
,
and
verie
nature
will
teach
this
lesson
;
while
the
sunne
is
absent
,
the
moone
takes
vpon
her
,
gouerneth
the
heauens
,
and
shineth
aboue
all
the
starres
,
but
yet
not
without
the
borrowing
of
all
this
light
from
the
sunne
,
if
Philosophie
teach
vs
truely
;
but
when
the
sunne
is
present
,
she
giueth
place
,
contracteth
her
light
,
and
reuerenceth
him
after
a
sort
by
vayling
her
face
at
his
presence
,
vpon
whom
she
wholly
dependeth
:
and
thus
should
it
be
with
the
wife
,
when
the
husband
presenteth
himselfe
,
whether
in
person
,
or
in
his
commandement
.
Quest.
Whether
the
wife
may
dispose
of
goods
without
her
husband
consent
to
good
vses
?
Answ.
There
is
no
question
but
she
may
.
1.
of
any
goods
before
marriage
excepted
.
2.
of
those
her
husband
giueth
her
after
marriage
:
for
these
also
are
proper
goods
,
and
not
common
.
3.
If
she
haue
generall
consent
,
when
his
heart
trusteth
in
her
,
and
referreth
in
generall
things
to
her
discretion
.
4.
If
she
haue
implicit
consent
,
when
her
husband
knoweth
she
giueth
,
and
holdeth
his
peace
.
5.
In
extreame
necessitie
,
for
often
the
case
suffereth
not
to
expect
his
consent
.
6.
In
the
vnfitnesse
of
the
husband
to
gouerne
,
as
suppose
he
be
striken
with
frensie
,
and
madnes
;
for
then
the
disposing
of
things
is
deuolued
vpon
her
.
7.
In
his
longer
absence
,
as
suppose
he
be
a
souldier
,
marchant
,
or
seafaring
man
.
8.
Of
that
she
can
well
saue
of
her
husbands
allowance
;
or
procure
by
her
labour
aboue
that
her
husband
enioyneth
.
9.
That
she
getteth
naughtily
,
she
ought
to
dispose
it
to
the
owners
,
or
to
the
poore
,
though
he
should
forbid
her
;
because
neither
she
nor
he
hath
right
thereunto
.
The
Casuists
adde
other
cases
which
are
more
questionable
.
But
the
question
is
of
such
goods
as
are
common
between
them
,
whether
she
may
dispose
of
them
to
any
vse
without
his
consent
.
And
the
common
answer
is
negatiue
,
and
sundrie
reasons
propounded
.
Which
as
I
will
not
conclude
against
,
so
neither
can
I
wholly
assent
vnto
,
for
these
reasons
,
which
I
propound
to
be
further
considered
of
.
1.
Whereas
one
cheife
ground
of
that
opinion
is
,
that
the
wife
hath
no
more
but
vse
of
her
husbands
goods
:
I
take
it
she
hath
also
a
right
and
interest
in
them
.
For
marriage
,
which
maketh
the
person
of
the
husband
the
wiues
,
maketh
his
goods
much
more
;
so
that
as
she
hath
not
vse
only
,
but
right
and
power
of
his
bodie
;
so
also
hath
she
not
only
an
vse
,
but
a
right
and
possession
in
his
goods
.
Againe
,
if
she
haue
onely
vse
of
them
,
wherein
is
her
preferment
aboue
the
children
and
seruants
,
who
haue
vse
of
them
aswell
as
she
.
Further
,
the
husband
is
bound
to
impart
and
make
his
wealth
common
with
his
wife
,
as
Christ
imparted
his
heart
blood
vpon
the
Church
,
which
the
Church
hath
a
state
and
interest
in
:
the
which
interest
for
any
to
debarre
the
Church
of
,
were
to
withhold
her
from
her
right
.
Secondly
,
the
wife
is
as
necessarily
bound
by
God
to
shew
mercie
as
well
as
the
husband
;
to
doe
good
forget
not
,
and
to
distribute
.
She
must
therefore
exercise
her
faith
in
the
practise
of
good
workes
as
well
as
he
,
though
her
husband
forbid
her
,
whom
she
is
to
obey
only
in
the
Lord
:
what
if
he
should
command
her
not
to
heare
the
word
,
praie
,
and
goe
to
Church
,
or
the
like
:
and
the
case
is
not
vnlike
,
seeing
mercie
is
more
acceptable
then
sacrifice
,
and
euery
way
as
necessarie
.
Obiect
.
It
will
be
here
said
,
that
we
may
not
doe
euill
to
doe
good
withall
;
or
giue
of
that
which
is
not
our
owne
.
Answ.
It
is
the
question
whether
it
be
euill
or
no.
And
she
giueth
of
that
which
she
hath
right
and
state
in
euen
to
dispose
,
but
in
no
other
vse
then
in
workes
of
mercie
,
as
present
need
requireth
,
and
that
with
wisedome
and
discretion
,
so
as
she
neither
impouerish
her
husband
,
weaken
his
estate
,
nor
wrong
her
own
familie
.
Thirdly
,
we
haue
examples
of
godly
women
:
for
to
let
passe
the
fact
of
Abigail
,
Fourthly
,
the
most
learned
deciders
of
cases
among
the
Papists
,
conclude
and
determine
that
the
wife
in
this
case
may
do
that
which
the
husband
ought
to
do
,
but
will
not
:
as
if
she
know
much
of
his
goods
ill
gotten
,
which
ought
to
be
restored
,
she
may
giue
more
liberally
:
whereby
so
farre
as
she
can
,
she
laboureth
to
heale
his
error
;
and
witholdeth
Gods
iudgement
from
her selfe
,
in
participating
in
his
goods
.
It
is
obiected
,
that
the
vowe
of
the
wife
may
not
stand
without
her
husbands
consent
,
at
least
implicite
,
and
therefore
she
may
not
dispose
of
inferiour
things
without
it
.
To
which
may
be
answered
,
that
this
is
a
ruled
case
by
expresse
commandement
,
not
deniable
by
any
,
as
the
other
is
not
.
Besides
,
it
is
an
vnlike
case
,
seeing
vowes
are
voluntarie
,
and
in
the
power
or
choise
of
the
vower
,
to
vowe
or
not
to
vowe
;
but
so
are
not
works
of
mercie
,
which
are
commanded
,
and
necessarie
duties
.
It
is
alleadged
,
that
partners
may
doe
nothing
without
mutuall
consent
.
But
that
is
answered
,
because
here
steppeth
in
a
superiour
power
,
to
which
both
of
them
must
stoope
,
euen
a
commandement
of
mercie
,
and
charitie
,
to
the
wife
,
as
well
as
the
husband
,
and
includeth
that
the
wife
must
haue
wherewithall
to
be
charitable
as
well
as
the
husband
.
It
is
alleadged
,
that
her
desire
must
be
subiect
vnto
him
▪
&
he
shall
rule
:
but
all
such
allegations
drawne
from
his
headship
and
authoritie
,
stand
onely
in
indifferent
and
ciuill
things
,
which
a
mercifull
and
necessarie
releefe
is
not
:
for
we
say
that
she
is
in
a
ciuill
manner
subiected
vnto
him
,
and
to
his
power
,
and
may
not
dispose
of
any
part
of
his
goods
at
her
pleasure
to
any
ciuill
vse
;
as
to
giue
away
to
her
friends
,
to
spend
vpon
other
other
outward
vses
.
But
yet
is
she
not
after
such
a
seruile
manner
put
vnder
his
power
,
as
that
vpon
no
occasion
whatsoeuer
,
shee
may
not
dispose
of
any
part
of
the
goods
,
which
by
the
right
of
marriage
are
common
betweene
them
.
It
is
further
alleadged
,
that
the
Shunamite
did
not
entertaine
the
Prophet
,
It
is
further
alleadged
,
that
by
ciuill
lawes
the
wife
may
neither
let
,
nor
sell
,
nor
borrow
without
her
husband
,
and
therefore
neither
may
she
giue
.
I
answer
,
these
are
ciuill
actions
,
wherein
the
husband
as
the
head
must
giue
direction
:
but
mercifully
to
giue
an
almes
,
is
a
religious
action
:
besides
,
the
lawes
state
the
wife
in
a
great
part
of
the
husbands
goods
and
lands
,
and
prouideth
by
giuing
her
a
ioynture
,
or
her
thirds
,
that
the
husband
may
not
depriue
her
of
her
right
therein
:
neither
by
lawe
can
a
man
sell
his
lands
simply
,
vnlesse
the
wife
will
giue
vp
her
thirds
,
which
plainly
stateth
her
in
a
right
vnto
the
goods
and
lands
aboue
the
seruants
and
children
:
the
deniall
of
which
,
as
I
said
at
first
,
is
the
maine
ground
of
the
former
opinion
.
Other
obiections
I
haue
met
with
not
worth
the
answering
,
therefore
I
will
not
stand
longer
vpon
this
question
,
leauing
it
to
be
considered
further
of
,
crauing
that
wiues
would
be
carefull
in
subiection
to
God
and
their
husbands
,
not
to
stretch
these
grounds
beyond
the
rules
and
ends
propounded
.
Quest.
And
here
commeth
another
question
to
be
resolued
,
whether
the
husband
may
beate
his
wife
,
to
force
her
vnto
this
subiection
?
Ans.
It
seemeth
no
,
his
owne
flesh
.
3.
Her
subiection
must
not
be
seruill
,
but
as
of
a
member
to
the
head
.
Obiect
.
But
a
man
may
let
himselfe
blood
.
Sol.
It
is
safe
in
his
arme
or
foote
,
in
children
or
seruants
,
but
he
must
beware
of
letting
the
heart
blood
.
Obiect
.
But
Christ
correcteth
his
spouse
which
is
deare
vnto
him
,
and
yet
reteineth
his
loue
entire
;
and
so
may
the
husband
.
Ans.
Christ
is
not
the
husband
onely
,
but
an
absolute
King
.
2.
An
husband
may
checke
,
and
correct
by
admonition
,
and
reprehension
;
but
to
proceed
to
blowes
is
vnwarrantable
,
beeing
such
entire
companions
,
and
of
the
same
flesh
;
yea
,
condemned
by
the
Fathers
,
the
ciuill
lawes
,
and
the
Heathen
,
writers
themselues
.
But
what
if
the
wiues
mallice
be
desperate
,
and
incurable
?
Ans.
Take
vp
thy
crosse
,
make
good
vse
of
it
,
beare
as
much
as
possibly
thou
canst
,
waite
and
applie
God
for
her
returne
.
2.
Where
thou
canst
not
beare
(
prouiding
that
offence
by
all
possible
good
meanes
be
auoided
,
and
publike
peace
not
interrupted
)
the
next
remedie
is
the
Magistrate
:
but
between
husband
and
wife
,
both
tyrannicall
rule
,
and
compulsiue
obedience
,
ought
to
be
banished
.
Contrarie
to
this
free
subiection
,
is
the
common
vice
of
wiues
,
which
is
to
be
proud
,
as
Vashti
,
not
enduring
the
gouernment
of
husbands
;
but
by
vncomely
gestures
and
vnshamefast
lookes
,
and
sometime
by
hote
and
bitter
answers
,
bewray
the
vnquietnes
of
their
spirits
,
when
once
their
owne
wills
are
crossed
:
farre
are
they
from
that
meeknes
and
quietnesse
of
spirit
,
which
Peter
prescribed
,
as
the
most
comely
attire
for
women
;
who
ought
scarce
to
giue
themselues
leaue
to
be
out
of
quiet
with
others
in
the
family
,
in
the
husbands
presence
,
least
he
be
vnquieted
,
or
any
way
offended
.
That
the
word
of
God
be
not
euill
spoken
of
.
]
These
words
containe
a
generall
reason
,
inforcing
the
necessarie
practise
of
all
the
former
duties
.
By
the
word
of
God
,
is
meant
the
doctrine
of
the
Gospel
,
taught
,
receiued
,
and
professed
by
beleeuers
in
all
ages
,
which
holy
Gospel
as
it
is
glorious
in
it selfe
,
so
ought
the
glory
&
honor
of
it
to
be
preserued
,
yea
and
aduanced
in
all
that
looke
for
saluation
from
it
;
and
therefore
no
Christian
may
become
so
much
as
an
occasion
of
reproach
vnto
it
.
And
whereas
the
word
is
blasphemed
,
either
by
the
words
or
deeds
of
professors
,
the
second
is
here
aimed
at
:
our
Apostle
concluding
that
then
the
doctrine
of
the
Gospel
is
blasphemed
,
when
the
life
of
the
professor
is
not
tuned
vnto
that
doctrine
.
And
yet
fu●ther
,
whereas
the
life
of
a
professor
is
vntuned
vnto
the
doctrine
two
waies
,
either
by
doing
that
which
is
prohibited
,
or
else
by
not
doing
that
which
is
prescribed
;
the
latter
is
here
especially
condemned
:
namely
,
a
life
idly
ledde
in
regard
of
Christian
practises
;
for
the
Apostle
hath
not
so
directly
reprooued
vices
,
as
required
in
women
the
practise
of
all
the
forenamed
vertues
,
vpon
this
ground
,
least
the
word
be
euill
spoken
of
:
noting
vnto
vs
hereby
,
th●●
a
Christian
should
be
so
farre
freed
from
the
power
of
sinne
,
as
that
to
be
idle
or
negligent
in
the
work
of
the
Lord
,
is
too
sinnefull
in
such
a
one
.
Doctr.
Profession
without
practise
,
striketh
not
onely
the
person
professing
,
but
the
word
of
God
it selfe
which
he
doth
professe
,
by
occasioning
the
prophane
to
blaspheme
and
scoffe
at
Gods
holy
religion
:
The
name
of
God
is
blasphemed
among
the
Gentiles
thorough
you
.
Reas.
1.
Such
is
the
malice
of
the
deuill
,
and
his
instruments
,
that
hating
God
himselfe
,
they
turne
whatsoeuer
they
can
,
against
God
and
his
truth
,
which
is
a
light
discouering
their
darkenes
.
Hence
doe
they
not
so
much
maligne
the
person
of
a
poore
professor
,
who
perhaps
neuer
made
nor
medled
with
them
,
as
the
light
and
truth
shining
in
him
;
yea
let
God
touch
one
of
their
familiars
,
and
call
him
out
of
such
a
poisoned
companie
,
that
person
is
presently
hated
and
despised
for
the
truth
,
which
if
he
did
not
now
hold
out
,
they
would
loue
and
embrace
as
formerly
they
did
:
and
consequently
a
professor
by
his
error
,
calleth
not
so
much
disgrace
and
malice
against
his
owne
person
,
as
against
the
truth
:
for
let
any
but
a
professor
sinne
,
the
more
would
the
sinners
of
the
world
loue
them
as
their
owne
;
but
if
any
such
offend
,
or
steppe
awry
,
easily
shall
a
man
perceiue
where
the
bile
is
,
oh
(
say
they
)
this
is
a
goodly
profession
indeede
,
which
giueth
them
leaue
to
doe
this
or
that
,
and
exclaime
as
though
the
profession
were
not
of
God
,
because
the
professors
shewe
themselues
to
be
but
men
.
Secondly
,
the
Lord
imputeth
this
sinne
not
so
much
to
them
who
doe
blaspheme
the
truth
,
who
are
the
actors
of
this
sinne
,
as
they
who
are
the
moouers
and
occasioners
of
the
same
:
Ezech.
36.20
.
when
they
entred
among
the
heathen
,
they
polluted
my
name
:
that
is
,
the
heathen
diligently
watched
the
words
and
behauiours
of
my
people
,
because
they
beare
my
name
,
and
came
as
it
were
out
of
my
schoole
;
but
my
people
beeing
not
so
carefull
of
my
name
which
was
called
vpon
them
blasphemed
it
,
iustly
causing
others
so
to
do
.
Although
therfore
men
may
conceiue
that
by
their
bare
profession
they
endanger
themselues
,
yet
indeede
the
dishonour
returneth
vpon
God
and
his
Gospel
:
euen
as
Dauid
might
thinke
that
he
onely
sinned
against
Vriah
,
Bathshebe
,
and
his
owne
soule
,
yet
the
Lord
telleth
him
that
his
sinne
was
yet
more
infectious
,
in
that
he
had
made
Gods
enemies
to
blaspheme
.
Thirdly
,
what
a
iust
disgrace
is
it
for
the
profession
of
Christ
,
to
haue
such
hangbyes
,
as
whose
liues
speake
,
that
either
they
knowe
not
,
or
remember
not
,
or
affect
not
,
or
neglect
,
yea
despise
that
doctrine
by
which
they
expect
saluation
.
Vse
.
1.
Let
euery
professor
examine
his
life
whether
it
bring
honour
or
discredit
to
the
Gospel
,
where
is
now
thy
God
?
The
reasons
to
mooue
vs
to
beware
of
staining
our
holy
profession
with
vnholy
practises
,
are
round
about
vs
.
First
,
conuersation
honest
among
the
Gentiles
,
that
they
might
glorifie
God
in
the
day
of
their
visitation
.
naughtie
and
crooked
generation
.
Againe
,
if
thou
considerest
thy selfe
,
1.
as
a
professor
,
then
art
thou
set
vpon
a
scaffold
,
many
eyes
are
vpon
thee
,
and
after
a
more
publike
manner
thou
standest
or
fallest
vnto
many
others
,
and
not
to
thy selfe
alone
.
2.
As
a
child
of
the
Church
,
in
which
respect
for
thee
basely
to
demeane
thy selfe
,
were
not
a
disgrace
to
thy selfe
alone
,
but
as
Salomon
speaketh
of
a
lewde
child
,
thou
dishonourest
the
whole
house
.
If
Atheists
,
profane
wretches
,
or
Popish
persons
should
despise
the
ministerie
,
sweare
,
be
drunke
,
ouergrowne
with
couetousnesse
,
riot
,
be
loose
and
filthie
in
speach
,
impure
or
vncleane
in
action
,
it
is
their
guise
,
it
were
no
discredit
to
the
Gospel
in
comparison
,
for
they
are
strangers
and
straglers
from
the
Church
:
but
for
a
professor
to
be
couetous
,
wrangling
,
sitting
with
drunkards
,
&c.
oh
this
is
a
stayning
of
their
whole
house
.
And
therefore
we
may
with
Dauid
wish
,
that
either
there
were
no
such
Sauls
,
or
that
they
might
liue
and
die
obscurely
,
that
their
waies
might
neuer
be
declared
at
Gath
,
nor
their
courses
published
in
Askelon
,
that
no
vncircumcised
might
reioyce
at
their
falls
,
nor
any
Papist
finde
such
advantage
against
our
doctrine
of
free
iustification
by
faith
alone
in
any
professor
,
who
in
practise
will
be
prophane
as
Esau
was
.
A
great
argument
it
is
to
keepe
many
wretches
from
hainous
attempts
,
least
they
staine
their
blood
and
blemish
the
house
of
their
fathers
;
how
much
more
should
euerie
Christian
rising
out
of
the
most
honourable
blood
that
euer
the
sun
saw
,
beware
of
accounting
this
blood
profane
?
Thirdly
,
if
thou
castest
downe
thine
eyes
lower
,
what
can
Satan
himselfe
doe
more
then
lay
stumbling
blockes
to
withdrawe
men
from
God
?
or
wherein
can
a
man
more
resemble
the
deuill
then
in
shewing
himselfe
as
an
Angel
of
light
,
standing
among
the
sonnes
of
God
,
when
as
indeed
he
remaineth
a
foule
spirit
of
darkenes
?
This
worthie
doctrine
may
not
be
passed
without
particular
application
to
the
seuerall
estates
and
degrees
of
men
.
And
here
first
the
Magistrate
if
he
professe
the
Gospel
,
must
beware
least
by
his
course
the
Gospel
heare
ill
;
by
beeing
as
slacke
in
propounding
and
prosecuting
good
things
and
causes
for
God
against
sinne
,
as
those
who
neuer
made
any
profession
.
If
the
Lord
shall
enquire
of
the
Magistrate
,
what
good
constitution
for
the
Church
,
for
the
Corporation
wast
thou
a
meanes
to
make
in
thy
yeare
?
Secondly
,
Ministers
in
speciall
sort
must
be
carefull
that
the
Gospel
which
in
words
they
magnifie
,
be
not
blacked
and
blasphemed
thorough
their
lewde
and
vngodly
practises
,
2.
Cor.
6.3
.
We
giue
no
occasion
of
offence
in
any
thing
,
that
our
ministerie
should
not
be
reprehended
:
But
in
all
things
we
approoue
our selues
as
the
Ministers
of
God
.
Well
may
we
wish
we
had
none
in
the
Ministerie
like
Ophni
and
Phineas
,
who
when
they
should
allure
Gods
family
to
resort
to
Gods
house
,
make
his
seruice
and
sacrifice
to
stinke
euen
among
the
profane
;
much
more
should
wee
be
then
able
to
stoppe
the
mouthes
of
Papists
and
Popish
minded
persons
,
who
are
so
restles
in
blacking
the
liues
of
Protestant
Ministers
,
that
thereby
they
might
disgrace
our
doctrine
and
holy
profession
:
but
to
our
greife
we
see
that
as
vniustly
they
haue
slaundered
and
belyed
those
holy
fathers
of
our
doctrine
,
and
vnder
God
the
restorers
of
our
religion
,
Luther
,
Calvin
,
Beza
,
Bucer
,
&c.
so
too
iustly
may
they
take
exceptions
against
the
liues
of
some
of
their
schollers
,
who
yet
are
maintainers
of
the
same
doctrine
;
some
beeing
noted
with
couetousnes
,
some
with
riot
,
some
with
gaming
,
others
with
idlenesse
,
drunkennes
,
vncleannes
.
Wicked
Saul
is
among
the
Prophets
,
who
can
sacrifice
to
the
true
God
,
but
yet
practise
such
things
as
are
odious
euen
to
common
men
,
such
things
as
wherein
his
owne
seruants
are
ashamed
to
ioyne
with
him
,
vnles
some
monstrous
Doeg
who
is
sold
ouer
to
play
the
sycophant
.
Thirdly
,
let
priuate
men
shewe
forth
the
vertues
of
Christ
;
so
many
as
professe
him
,
let
them
expresse
his
graces
,
his
humilitie
,
meekenes
,
loue
,
patience
,
obedience
,
let
it
be
vnto
him
meate
and
drinke
to
heare
and
doe
the
will
of
God
.
Let
his
attire
,
words
,
and
actions
be
such
as
when
report
is
made
of
them
,
men
may
say
,
surely
this
man
is
a
Christian
as
he
professeth
,
as
king
Ahaziah
readily
guessed
by
the
Prophets
attire
that
it
was
Elias
.
The
name
of
Christ
without
the
properties
of
Christianitie
,
the
brother
and
sister
of
Christ
,
but
after
a
sort
his
mother
,
both
in
conceiuing
him
in
the
wombe
of
his
faith
,
Vse
.
2.
This
doctrine
reprehendeth
soundrie
sorts
of
men
.
As
,
1.
such
as
can
willingly
or
without
sorrow
of
heart
see
and
heare
indignities
against
Christ
,
against
his
profession
,
and
professors
of
his
Gospel
,
and
doe
not
rescue
the
honour
due
vnto
them
,
in
their
seuerall
places
:
and
may
it
not
seeme
wonderfull
in
our
eyes
and
eares
,
that
the
verie
Turkes
who
account
of
Christ
but
as
a
great
Prophet
,
and
powerfull
in
word
and
deed
,
should
make
it
such
a
capitall
transgression
,
so
as
they
inflict
death
vpon
that
man
that
speaketh
blasphemie
against
Iesus
Christ
:
and
yet
we
that
are
Christians
who
professe
Christ
not
a
great
Prophet
,
but
the
Lord
of
the
holy
Prophets
,
the
Sauiour
of
the
world
and
our
Sauiour
also
:
fill
and
suffer
without
rebuke
or
check
the
whole
ayre
to
be
filled
with
horrible
blasphemies
,
oathes
,
imprecations
,
reuilings
,
and
whatsoeuer
most
wretched
speaches
against
God
,
his
Christ
,
his
Saints
,
and
dearest
seruants
.
What
is
this
other
then
a
treading
vnder
foote
that
blood
which
should
haue
washed
vs
?
2.
other
professors
there
be
that
make
sure
account
of
their
iustification
,
and
saluation
by
Christ
;
and
yet
looke
to
their
sanctification
which
inseparably
follows
the
former
as
the
shadow
the
bodie
,
there
the
want
sheweth
that
they
haue
not
that
hope
they
made
account
of
,
in
that
they
purge
not
themselues
,
but
as
foule
as
they
were
,
as
blacke
are
they
still
:
the
spirit
hath
not
powred
out
that
cleane
water
vpon
them
which
hath
washed
them
from
their
filthinesse
;
but
wretched
couetousnesse
hangs
vpon
one
,
enuie
and
malice
clingeth
to
another
,
filthie
speaches
proceed
from
a
third
,
and
the
fourth
is
no
changling
.
And
doth
not
this
make
the
name
of
God
blasphemed
.
3.
A
third
sort
there
are
,
who
take
themselues
farre
afore
either
of
the
former
,
and
perhappes
haue
some
sound
grace
in
their
hearts
,
and
yet
not
watching
ouer
themselues
,
nor
giuing
their
hearts
vnto
this
doctrine
,
remit
of
their
care
and
diligence
,
and
stand
not
so
fast
but
that
by
some
fearefull
fall
or
other
,
they
dishonour
at
once
God
,
his
word
,
themselues
,
and
their
profession
;
who
although
they
can
truely
say
,
my
course
is
not
that
of
the
swearer
,
curser
,
drunkard
,
adulterer
,
nor
of
such
as
are
altogether
profane
,
yet
be
becomming
slauish
to
some
one
lust
,
or
by
slyding
into
some
one
vnchristian
action
,
they
more
dishonour
God
,
(
especially
if
they
be
of
more
note
)
then
some
other
men
by
a
thousand
othes
,
or
periuries
.
Lord
let
no
man
be
ashamed
because
of
mee
.
What
a
greefe
and
cut
would
it
be
for
thee
,
who
hast
not
laid
aside
forehead
with
conscience
,
to
heare
the
Papists
triumph
because
of
thee
?
and
the
Atheists
and
scoffers
because
of
thee
to
say
,
oh
these
be
the
stamp
of
professors
,
of
gospellers
,
of
holy
men
,
and
brethren
,
Bible-bearers
,
and
Church
gadders
;
they
are
all
of
a
straine
,
I
will
beleeue
neuer
a
one
of
them
all
:
what
shall
thy
pride
,
couetousnesse
,
crueltie
,
loosenesse
,
cast
dung
in
the
faces
of
all
Gods
children
?
doth
not
the
offence
of
one
of
Christs
little
ones
bring
woe
inough
,
but
thou
must
offend
euery
one
of
them
?
oh
then
very
great
is
the
necessitie
of
that
request
,
that
none
of
them
be
offended
because
of
thee
.
So
much
of
the
duties
of
the
younger
women
.
Vers.
6.
Exhort
young
men
likewise
,
that
they
be
sober
minded
.
These
words
containe
three
points
in
their
order
to
be
considered
.
1.
The
persons
to
whom
the
precept
is
directed
,
or
whom
the
precept
concerneth
,
namely
,
young
men
,
who
must
be
taught
,
and
dealt
with
as
well
as
any
others
.
2.
The
manner
how
they
must
be
dealt
withall
,
Exhort
.
3.
What
they
must
be
exhorted
vnto
,
that
they
must
be
sober
minded
.
From
each
of
which
,
we
learne
a
profitable
instruction
.
to
remember
his
creator
in
the
daies
of
his
youth
:
&
Dauid
,
to
redresse
his
waies
according
to
the
word
.
Vse
.
1.
This
doctrine
reprehendeth
a
common
error
in
the
world
:
for
generally
men
thinke
that
religion
and
attendance
vnto
the
word
,
is
for
old
age
;
neuer
more
fruit
grow
vpon
thee
:
and
what
other
can
the
ground
that
bringeth
nothing
but
thornes
and
bryers
expect
,
but
that
the
end
of
it
should
be
to
be
burned
.
Vse
.
2.
Let
this
be
a
motiue
vnto
all
young
men
,
to
looke
betime
to
the
ordering
of
their
waies
,
and
if
God
call
timely
,
as
he
did
young
Samuel
,
earely
in
the
morning
,
beware
of
running
another
way
,
but
with
him
answer
,
speake
Lord
,
thy
seruant
heareth
:
and
the
better
either
to
perswade
them
to
the
obedience
of
this
precept
,
or
else
to
leaue
them
the
more
excuseles
in
the
departure
from
their
dutie
,
I
will
1.
by
some
reasons
inforce
the
dutie
:
For
the
former
.
First
,
that
age
is
the
haruest
and
summer
,
in
which
whosoeuer
sleepeth
,
is
the
sonne
of
confusion
,
but
he
that
gathereth
,
is
the
child
of
wisedome
.
It
is
with
grace
as
it
is
with
grafts
,
Secondly
,
another
reason
the
Apostle
Iohn
vseth
,
I
write
vnto
you
young
men
,
because
yee
are
strong
:
strength
is
for
warre
,
saith
Rabsachie
,
and
therefore
if
they
could
not
heretofore
be
Preists
vnto
this
seruice
,
yet
let
them
now
serue
as
voluntaries
vnder
the
Captaine
Iesus
Christ
,
then
any
longer
abide
vnder
the
colours
of
his
enemies
.
Thirdly
,
for
young
men
to
be
early
graced
,
is
a
beutifull
sight
in
the
eyes
of
God
and
his
children
:
it
filled
Paul
with
ioy
to
remember
Tymothies
timely
faith
:
young
man
(
otherwise
bewraying
many
great
corruptions
)
so
louely
were
they
vnto
him
,
he
loued
him
:
When
children
crie
Hosanna
,
what
a
great
prouocation
of
the
elder
sort
is
it
,
of
which
the
Lord
will
make
great
vse
to
their
shame
and
conuincement
:
that
as
it
was
a
shamfull
rebuke
to
the
Israelites
,
when
Christ
said
of
the
Cananite
,
surely
I
haue
not
found
so
great
faith
in
Israel
:
so
shall
the
elder
sort
be
confounded
,
when
he
shall
say
,
surely
I
haue
not
found
so
great
faith
,
zeale
,
knowledge
,
obedience
in
rulers
,
fathers
,
masters
,
as
in
prentizes
,
seruants
,
children
.
Or
as
he
prouoked
the
Pharisies
,
Iohn
came
in
the
way
of
righteousnesse
,
and
yee
beleeued
not
,
the
Publicans
and
harlots
beleeued
him
,
and
yet
when
you
saw
that
,
you
neither
beleeued
,
nor
repented
of
your
vnbeleefe
,
verely
,
I
say
vnto
you
,
that
Publicans
and
harlots
shall
enter
into
heauen
before
you
:
so
shall
it
be
said
;
The
elder
sort
receiued
not
the
word
,
but
many
of
the
younger
sort
were
diligent
hearers
;
and
when
the
elder
saw
this
,
yet
repented
they
not
to
beleeue
it
:
verily
the
younger
shall
be
gathered
into
heauen
before
the
elder
,
who
without
timely
repentance
,
shall
neuer
come
there
.
Fourthly
,
young
men
had
need
call
their
waies
to
remembrance
,
that
their
consciences
may
haue
peace
in
the
testimonie
thereof
,
when
they
are
older
:
for
the
vanities
of
youth
vexe
the
heart
many
yeares
after
.
Dauid
praied
against
the
sinnes
of
his
youth
,
I
was
ashamed
,
yea
confounded
,
because
I
did
beare
the
reproach
of
my
youth
:
God
may
now
in
thy
youth
suffer
thee
for
want
of
knowledge
and
conscience
,
to
be
senceles
of
thy
most
grosse
sinnes
,
as
Iosephs
brethren
were
;
but
afterwards
if
thou
belongest
vnto
him
,
he
will
waken
thy
conscience
,
and
make
the
thought
of
them
as
bitter
as
euer
the
practise
of
them
was
pleasant
,
when
they
shall
fill
thee
with
trouble
of
conscience
,
and
make
thee
call
great
things
into
question
;
yea
bring
thee
not
onely
to
doubt
of
thy
effectuall
calling
to
grace
,
but
almost
to
despaire
of
thy
saluation
,
especially
if
thy
sinnes
of
youth
by
long
continuance
be
grown
into
customes
,
and
can
hardly
therefore
be
subdued
,
euen
then
when
thou
art
conuerted
.
Wouldest
thou
be
fenced
now
against
all
these
afterclappes
?
Now
is
the
time
wherein
thou
maist
preuent
such
afflictions
:
Nay
more
,
thou
maist
by
drawing
neere
vnto
the
Lord
,
and
bearing
his
yoke
in
thy
youth
,
laie
the
foundations
of
thy
comfort
in
any
future
affliction
,
during
the
daies
of
thy
pilgrimage
,
as
Iob
did
:
the
one
&
thirtieth
Chapter
of
whose
booke
containeth
nothing
but
a
gathering
vp
of
himselfe
vnto
his
comforts
,
and
hopes
,
through
the
recalling
vnto
minde
,
the
innocencie
and
vprightnesse
of
the
former
part
of
his
life
:
As
Hezekiah
also
did
,
who
when
sentence
of
death
had
passed
from
the
mouth
of
God
and
his
Prophet
against
him
;
had
no
such
hold
of
comfort
elsewhere
,
then
in
calling
to
mind
the
innocencie
of
his
life
,
a
testimony
that
he
was
in
couenant
with
God
,
and
might
looke
to
see
the
goodnes
of
the
Lord
in
the
land
of
the
liuing
,
Remember
Lord
,
how
I
haue
walked
before
thee
in
truth
,
and
with
a
perfect
heart
.
Now
for
the
helpes
furthering
this
dutie
.
studie
of
the
Scriptures
,
vnto
the
rules
whereof
they
must
haue
regard
,
and
not
to
the
examples
of
men
.
The
second
point
in
the
verse
is
,
The
manner
of
teaching
young
men
,
Exhort
young
men
:
so
,
1.
Tim.
5.1
.
Exhort
old
men
as
fathers
,
and
young
men
as
brethren
.
The
scope
of
the
Ministerie
is
,
to
draw
all
men
to
dutie
,
and
beeing
ordained
of
God
out
of
his
singular
loue
for
the
winning
of
men
,
all
the
duties
of
it
must
be
performed
in
such
louing
manner
,
as
that
men
may
be
rather
wonne
and
drawne
,
then
forced
thervnto
;
yea
euen
young
men
,
who
for
most
part
are
headlesse
and
furthest
from
dutie
,
must
by
the
spirit
of
meeknesse
be
restored
and
reclaimed
.
Though
I
haue
much
libertie
to
command
,
yet
I
rather
beseech
thee
,
ver.
8.
For
might
not
he
haue
commanded
a
Christian
,
to
remit
an
iniurie
,
and
receiue
a
Christian
seruant
vpon
his
repentance
?
and
yet
he
besought
him
so
to
doe
.
entreate
men
to
be
reconciled
vnto
God
:
yea
we
are
to
beseech
and
exhort
men
in
the
Lord
Iesus
,
that
they
encrease
more
and
more
,
&c.
1.
Thess.
4.1
.
And
the
Scriptures
are
so
delighted
with
this
manner
of
teaching
by
exhortation
,
that
the
speciall
worke
of
the
ministerie
is
called
by
this
name
,
Act.
13.15
.
the
men
of
Antioch
came
to
Paul
and
Barnabas
,
and
said
,
If
ye
haue
any
word
of
exhortation
say
on
:
and
yet
this
word
of
exhortation
was
a
sermon
which
they
desired
to
heare
preached
againe
the
next
Sabbath
.
We
heard
cap.
1.9
.
that
the
Minister
must
therefore
hold
fast
wholesome
doctrine
,
that
he
may
be
able
to
exhort
,
as
though
this
were
all
he
had
to
doe
.
But
here
must
be
great
wisedome
and
circumspection
vsed
;
for
although
the
Minister
is
often
to
turne
his
power
into
prayers
,
and
threats
into
entreaties
,
yet
must
be
beware
that
he
so
lay
not
downe
his
authoritie
,
as
that
the
word
loose
any
,
but
abide
still
a
word
of
power
to
command
;
obseruing
wisely
to
this
purpose
these
two
rules
.
1.
So
to
exhort
as
that
the
consciences
of
men
may
conclude
,
that
euen
there
where
he
perswadeth
and
entreateth
,
he
hath
power
to
command
and
terrifie
,
though
in
his
loue
he
lay
downe
that
power
for
the
present
.
2.
That
he
doe
not
there
exercise
lenitie
,
where
the
case
requireth
seueritie
,
nor
mildnesse
when
the
case
requireth
the
worke
of
seruent
zeale
.
As
,
first
,
where
sinne
waxeth
bold
,
the
Minister
must
put
on
boldnesse
.
If
a
calfe
stand
before
Moses
,
it
is
a
case
wherein
the
mildest
man
vpon
the
earth
,
must
forget
his
meekenesse
,
and
cloath
himselfe
with
zeale
for
the
glorie
of
God
.
Sometimes
the
Minister
is
to
deliuer
the
word
as
it
were
in
a
soft
and
still
voice
;
and
sometimes
he
must
change
his
coppie
,
and
lift
vp
his
voice
like
a
trumpet
,
to
shewe
Iudah
his
sinne
,
and
the
people
of
God
their
transgression
.
Secondly
,
when
admonition
and
exhortation
will
not
serue
to
cut
off
sinne
,
but
there
is
rather
a
reioycing
in
it
.
Here
Paul
himselfe
will
put
on
his
authoritie
,
1.
Cor.
5.2
.
&
13.
put
away
from
you
that
wicked
man
.
Thirdly
,
when
the
ministerie
is
,
or
is
like
to
be
drawne
into
contempt
,
then
especially
must
it
put
on
power
,
and
authoritie
.
This
was
the
practise
of
the
Apostles
,
who
were
forced
often
(
partly
by
the
low
estimation
of
the
simple
and
ignorant
,
who
esteemed
of
the
preaching
of
the
Gospel
but
as
foolishnes
;
and
partly
by
the
malitious
oppositions
of
the
false
Apostles
,
who
depraued
their
ministerie
as
weake
and
vnlearned
)
to
be
long
in
the
challenging
of
their
calling
,
power
,
and
authoritie
:
see
2.
Cor.
10.2.8
.
&c.
Vse
.
1.
Ministers
must
labour
wisely
to
discerne
betweene
persons
and
actions
,
as
Ioseph
did
betweene
the
persons
and
causes
of
Pharaohs
butler
and
baker
,
and
speake
differently
to
the
tractable
and
stubborne
:
children
and
seruants
must
not
be
dealt
with
alike
.
Christ
spake
not
to
the
Priests
and
people
alike
:
nor
Iohn
Baptist
to
the
Iewes
and
Scribes
alike
:
nor
Paul
to
the
Galatians
and
Ephesians
alike
:
but
Gods
mouth
must
separate
the
pretious
from
the
vile
:
Compassion
must
be
had
vpon
some
,
but
not
all
,
others
must
with
feare
be
pulled
out
of
the
fire
;
neither
may
the
Publican
and
Pharisie
looke
for
the
same
sentence
and
iudgement
.
2.
Whereas
men
cannot
endure
preachers
,
who
leaue
exhortation
,
to
thunder
out
damnation
;
let
them
know
▪
that
if
their
sinnes
be
growne
bold
as
an
harlot
,
and
the
word
of
meeknes
cannot
preuaile
against
them
,
we
must
then
come
with
a
rodde
,
and
not
the
spirit
of
meeknes
:
otherwise
as
Christ
was
most
meek
in
his
life
and
doctrine
,
so
should
his
Ministers
be
also
.
The
third
point
in
the
verse
,
is
the
vertue
commended
to
the
practise
of
young
men
,
and
that
is
,
the
grace
of
sobrieeie
,
which
moderateth
the
minde
in
the
lusts
and
affections
in
generall
:
and
is
not
to
be
restrained
to
that
outward
sobrietie
,
which
is
opposed
to
intemperance
in
meat
and
drinke
:
for
it
is
taken
for
graunted
,
that
intemperance
must
be
nipt
in
the
head
,
and
broken
in
the
shell
,
before
it
be
hatched
and
outwardly
produced
into
the
life
.
This
appeareth
,
2.
Tim.
2.22
.
where
Paul
in
other
words
prescribeth
the
same
dutie
vnto
Timothie
,
flie
the
lusts
of
youth
:
not
meaning
thereby
such
vncleannes
and
lasciuious
filthinesse
wherewith
gracelesse
young
men
were
carried
away
,
for
Timothie
was
now
of
such
grauitie
as
befitted
an
Euangelist
,
but
he
would
preuent
in
him
all
that
violent
course
and
carriage
of
affections
,
vnto
which
that
hotter
age
is
more
propense
;
not
fearing
that
Timothie
would
breake
out
into
filthy
vncleannes
of
lusts
so
much
,
as
least
his
youth
should
carrie
him
to
rashnesse
,
pride
,
selfe
conceit
,
and
so
cause
him
to
fall
through
too
much
confidence
.
indignation
,
wrath
,
griefe
in
the
heart
,
and
much
euill
in
their
flesh
:
that
is
,
many
noysome
and
troublesome
lusts
,
wherewith
through
their
heate
they
are
assayled
.
Of
their
presumption
and
ouerweening
themselues
,
wee
haue
instance
in
the
young
man
,
All
these
haue
I
kept
from
my
youth
.
Of
their
want
of
consideration
and
experience
in
another
young
man
,
who
heedlessely
went
on
to
destruction
,
as
an
oxe
to
the
slaughter
,
all
vpon
harlots
:
all
which
things
are
not
spoken
to
free
other
ages
from
such
inordinate
lusts
:
for
naturall
corruption
is
not
idle
in
any
age
,
but
incessantly
is
hatching
euill
motions
and
actions
;
but
of
all
ages
youth
is
most
fertill
and
abounding
(
as
the
fattest
grounds
with
weedes
)
with
all
wicked
inclinations
,
vicious
and
raging
affections
;
and
there
is
no
vice
vnder
the
sunne
vnto
which
it
is
not
after
a
speciall
sort
subiect
,
that
it
is
a
singular
fauour
of
God
for
a
youth
so
innocently
to
passe
ouer
his
younger
yeares
,
as
that
some
notable
blot
or
inconuenience
cleaue
not
to
him
,
which
perhaps
long
after
craues
his
seruice
,
or
addeth
vnto
his
sorrowes
.
Put
away
anger
,
&c.
Oh
but
we
shall
depriue
our selues
of
the
pleasure
of
our
liues
:
but
the
wise
man
hath
an
answer
readie
,
that
youth
and
morning
is
but
vanitie
,
that
is
soone
gone
,
and
without
great
heed
lost
irrecouerably
.
be
sober
minded
,
get
an
humble
heart
,
which
will
frame
to
an
humble
carriage
in
behauiour
,
speech
,
apparell
:
for
the
smalnesse
of
a
man
in
his
own
eyes
crosseth
those
ouerweenings
,
and
ouerdeemings
of
youth
,
whereby
they
thinke
they
knowe
more
,
can
doe
more
,
and
better
then
the
auncient
;
it
will
make
them
suspect
all
their
counsells
,
which
if
Rhehobams
young
men
had
done
,
they
had
preuented
that
great
rent
of
the
kingdom
at
that
time
:
it
will
make
them
sit
silent
before
the
elder
,
and
suffer
themselues
to
be
lead
by
their
experience
.
Secondly
,
consider
that
these
inward
lusts
are
great
sinnes
,
though
they
neuer
breake
out
into
externall
actions
,
which
naturall
men
see
not
so
to
be
,
and
therefore
not
seeing
the
vglinesse
and
bitternes
of
them
,
cannot
come
to
detest
them
.
And
this
is
the
reason
,
that
they
are
swallowed
lightly
and
carelesly
of
the
most
,
and
men
take
entire
acquaintance
with
them
,
because
Sathan
and
our
owne
corruption
haue
caused
vs
to
tast
little
else
then
the
apparant
sweetnesse
of
them
.
Thirdly
,
because
Dauid
taketh
it
for
graunted
,
that
these
filthie
lusts
must
be
cleansed
by
the
word
,
thou
must
be
subiected
vnto
the
word
,
which
as
pure
water
washeth
the
soule
from
such
impure
lusts
:
and
this
is
when
the
spirit
by
meanes
of
the
word
rippeth
vp
the
secrets
of
a
mans
heart
,
discouereth
the
loathsomenesse
of
such
ghests
as
haue
taken
vp
the
roome
,
causeth
him
to
flie
them
,
and
himselfe
for
them
,
and
giueth
some
newe
strength
to
purge
this
filthie
stie
and
vncleane
cage
of
his
,
by
mortifying
his
flesh
and
the
lusts
of
it
:
with
the
word
therefore
ioyne
effectuall
prayer
,
for
the
powerfull
working
of
the
spirit
,
Psal.
51.10.11
.
Fourthly
,
fence
thy selfe
with
the
feare
of
God
,
that
beeing
once
washed
,
thou
maist
not
returne
againe
to
foolishnesse
;
the
feare
of
God
onely
is
a
welspring
of
life
,
to
make
a
man
auoide
the
snares
of
death
.
It
kept
Ioseph
a
young
man
from
sinning
against
God
,
bridled
Dauid
from
hurting
Saul
when
it
was
in
his
power
;
restrained
Ionathan
from
selfe
loue
,
1.
Sam.
20.13
,
14.
To
the
same
purpose
maketh
that
counsel
of
the
Apostle
,
2.
Tim.
2.22
.
flie
the
lusts
of
youth
:
Timothie
might
aske
how
should
I
be
able
,
the
answer
followeth
,
followe
after
righteousnesse
,
&c.
that
is
,
get
to
thee
such
vertues
as
may
be
speciall
preseruatiues
against
them
,
among
the
which
the
feare
of
God
is
most
excellent
,
for
beeing
the
beginning
of
wisdome
,
it
teacheth
wisedome
to
looke
vnto
,
and
order
the
heart
,
in
the
first
risings
and
motions
of
any
lust
.
Fifthly
,
vse
sparingly
Gods
creatures
of
meate
and
drinke
,
walke
in
thy
calling
,
beware
of
delicacie
,
excesse
,
riot
,
which
are
mothers
and
nursers
of
these
lusts
;
and
yet
so
frequent
and
bold
,
that
they
may
be
read
in
the
foreheads
of
many
of
our
youth
.
Thus
much
I
thought
good
to
adde
to
the
things
which
were
formerly
spoken
of
this
vertue
.
Ver.
7.
Aboue
all
things
shew
thy selfe
an
ensample
of
good
workes
,
with
vncorrupt
doctrine
,
with
grauitie
,
integritie
,
8.
And
with
the
wholesome
word
which
cannot
be
reprooued
,
that
hee
which
withstandeth
,
may
be
ashamed
,
hauing
nothing
concerning
you
to
speake
euill
of
.
Hauing
propounded
the
seuerall
precepts
fitted
to
all
ages
of
men
and
women
,
the
last
whereof
was
vnto
young
men
,
our
Apostle
here
inserteth
a
precept
vnto
Titus
himselfe
:
whence
it
is
probably
gathered
,
that
Titus
was
now
a
young
man
,
as
Timothie
also
was
,
in
the
same
office
of
an
Euangelist
:
shew
himselfe
an
example
to
others
:
for
as
all
the
persons
formerly
taught
,
so
more
especially
the
last
sort
,
namely
young
men
for
the
slipperines
of
their
age
,
need
the
benefit
of
good
example
aswell
as
good
doctrine
and
counsell
.
And
this
exhortation
is
enlarged
,
by
setting
downe
wherein
Titus
must
become
an
example
:
which
is
done
,
First
,
more
generally
,
In
all
things
;
we
read
it
,
aboue
all
things
:
others
aboue
all
men
:
which
readings
may
be
true
,
and
grounds
of
good
instruction
,
but
I
take
the
first
aptest
to
the
place
.
Secondly
,
by
a
more
particular
enumeration
of
shining
vertues
:
as
,
1.
vncorrupt
doctrine
:
2.
good
life
fruitfull
in
good
workes
:
and
these
not
one
or
two
,
or
now
and
then
in
good
moods
,
but
there
must
be
a
constant
trading
in
them
throughout
a
graue
and
pure
conuersation
.
3.
there
must
be
ioyned
gratious
speaches
and
words
;
for
I
take
it
fitliest
interpreted
of
priuate
communication
,
described
by
two
necessarie
adiuncts
:
The
inforcement
of
the
precept
,
is
taken
from
the
end
or
fruit
of
it
,
which
is
twofold
,
1.
shame
,
2.
silence
to
the
withstanders
,
and
opposers
.
And
thus
the
generall
scope
of
the
verses
is
,
as
if
he
had
more
largely
said
,
That
this
thy
doctrine
,
O
Titus
,
thus
aptly
applied
to
all
sorts
of
men
,
may
carrie
more
weight
and
authoritie
with
it
;
see
thou
that
(
considering
thou
art
set
in
a
more
eminent
place
,
and
clearer
sunne
,
and
hast
all
eyes
beholding
and
prying
into
thee
)
thou
shew
thy selfe
a
patterne
,
and
expresse
type
wherein
men
may
behold
all
these
graces
shining
in
thine
owne
life
:
let
them
looke
in
thy
glasse
,
and
see
the
liuely
image
of
a
graue
and
pure
conuersation
,
which
may
allure
them
to
the
loue
of
the
doctrine
which
thou
teachest
;
let
them
heare
from
thy
mouth
in
thy
priuate
conferences
and
speach
,
nothing
but
what
may
worke
them
to
soundnesse
;
at
the
least
,
keepe
thou
such
a
watch
ouer
thy
tongue
,
as
that
nothing
passe
thee
which
may
be
reprehended
:
and
hence
will
it
come
to
passe
,
that
although
thou
hast
many
maliciously
minded
men
,
seeking
by
all
meanes
to
oppose
thy
doctrine
and
life
;
and
to
destroie
the
one
by
the
other
,
these
shall
either
be
put
to
silence
,
and
haue
nothing
to
say
:
or
if
they
take
boldnesse
to
speake
any
thing
,
it
beeing
vniust
,
the
shame
shall
be
remooued
from
thee
,
and
fall
iustly
vpon
themselues
;
and
all
the
reproach
shall
returne
home
to
their
owne
doores
.
In
the
precept
I
will
briefly
note
one
or
two
things
,
because
all
the
particulars
of
it
haue
beene
handled
in
the
former
Chapter
.
In
generall
therefore
obserue
,
that
Doctr.
1.
In
euerie
Minister
there
ought
to
be
such
an
harmonie
,
betweene
good
doctrine
,
and
good
life
,
Concent
of
good
life
and
good
doctrine
make
a
sweete
harmonie
in
a
Minister
.
The
priest
might
not
come
to
the
temple
without
the
sound
of
his
bells
.
as
the
latter
may
be
a
strong
euidence
of
the
former
,
and
both
of
them
exemplarie
to
his
people
in
publike
and
priuate
.
First
,
there
must
be
doctrine
,
else
let
his
life
be
neuer
so
good
,
it
is
a
dumbe
shewe
,
should
not
the
sheepheard
feede
the
flocke
,
saith
the
Lord
?
the
first
thing
in
that
strait
charge
to
Timothie
,
is
to
preach
the
word
,
to
be
instant
in
season
,
out
of
season
:
herein
is
the
Minister
a
debter
vnto
God
,
1.
Cor.
9.16
.
a
necessitie
is
laid
vpon
me
,
and
woe
vnto
me
if
I
preach
not
the
Gospel
:
a
debter
also
vnto
his
people
,
Rom.
1.14
.
and
therefore
as
much
as
in
him
lyeth
,
he
must
make
conscience
of
discharging
this
debt
.
And
this
consideration
by
the
way
,
may
put
ignorant
and
dumbe
ministers
in
minde
of
their
wofull
estate
,
in
that
they
want
these
letters
of
orders
,
whereby
the
Apostle
prooueth
himselfe
to
be
a
Minister
of
God
:
2.
Cor.
6.7
.
among
other
notes
whereby
he
iustifieth
himselfe
to
be
an
approoued
Minister
of
God
,
this
is
one
,
that
he
carried
the
word
of
truth
.
And
againe
,
it
stoppeth
the
mouthes
of
many
ignorant
people
,
that
plead
strongly
against
themselues
in
the
want
of
a
preaching
Minister
:
We
are
well
enough
,
we
haue
an
honest
and
peaceable
man
,
he
cannot
preach
indeede
,
but
he
liues
as
well
,
and
doth
as
much
good
as
if
he
preached
,
we
would
not
change
him
for
the
best
preacher
of
them
all
.
But
where
is
this
harmonie
of
doctrine
and
life
in
such
a
one
?
know
we
not
,
that
the
best
liues
of
the
best
men
,
are
but
seruants
and
attendants
to
their
doctrine
,
and
like
the
miracles
of
Christ
,
which
serued
to
prepare
,
confirme
,
prouoke
,
and
condemne
,
but
conuerted
not
the
beholders
?
this
is
the
worke
of
the
Gospel
in
the
ministerie
of
it
,
which
is
the
power
of
God
to
the
saluation
of
euerie
beleeuer
.
Was
it
euer
heard
that
a
dumbe
Minister
by
his
life
conuerted
a
soule
to
God
?
and
what
is
his
life
,
but
a
liuing
out
of
a
lawfull
calling
?
an
iniurious
robbing
men
of
their
goods
,
which
he
before
God
hath
no
right
vnto
?
and
a
cruell
murthering
of
their
soules
for
want
of
knowledge
?
And
if
the
question
were
made
to
me
,
whether
good
doctrine
or
good
life
might
better
be
spared
in
a
minister
,
I
should
answer
readily
,
that
to
preach
well
,
and
liue
ill
,
were
farre
better
,
and
more
eligible
,
then
to
liue
honestly
,
and
not
to
preach
,
seeing
the
former
bringeth
ruine
vpon
himselfe
alone
,
this
latter
both
vpon
himselfe
and
his
people
.
Secondly
,
as
there
must
be
good
doctrine
,
so
there
must
be
good
life
too
,
for
a
Minister
may
not
thinke
he
hath
done
enough
,
when
he
hath
taught
others
,
if
himselfe
yet
remaine
vntaught
:
like
some
statue
which
pointeth
the
way
to
passengers
,
but
it selfe
standeth
a
stocke
still
and
mooues
not
:
but
he
must
first
be
a
good
man
,
and
then
teach
others
so
to
be
.
In
the
old
Testament
,
the
Priest
must
first
be
cleansed
himselfe
,
and
then
cleanse
others
:
first
wash
himselfe
,
and
then
sprinkle
others
,
first
sanctifie
himselfe
,
and
then
others
:
so
in
the
new
,
we
must
first
become
lights
our selues
,
and
then
enlighten
others
,
first
approach
neere
God
our selues
,
and
then
bring
others
before
him
:
for
this
is
the
propertie
of
a
good
sheepheard
,
to
goe
before
his
sheepe
,
that
they
may
followe
him
.
But
all
this
while
we
may
not
thinke
that
the
authoritie
of
the
word
standeth
vpon
the
good
or
bad
life
of
men
,
which
hath
a
better
bottome
of
his
owne
to
stand
vpon
,
but
yet
it
is
a
further
seale
of
the
truth
of
it
vpon
the
simple
,
and
that
sundrie
wayes
,
which
I
will
not
stand
vpon
.
These
two
make
a
sweete
harmonie
,
especially
within
a
mans
owne
conscience
,
when
he
can
appeale
vnto
his
fellow-ministers
,
as
Paul
to
Timothie
,
you
haue
fully
knowne
my
doctrine
,
my
manner
of
liliuing
,
&c.
and
vnto
the
consciences
of
Gods
people
,
calling
them
to
witnesse
both
of
his
painfull
preaching
,
1.
Thess.
2.9
.
as
also
of
his
holy
and
vnblameable
behauiour
,
vers.
10.
yea
euen
vnto
Gods
tribunall
,
with
much
comfort
at
the
ende
of
his
dayes
,
as
Paul
did
,
Act.
20.19.20.26
.
Which
two
as
they
must
conspire
,
so
the
minister
is
to
be
an
example
in
both
,
1.
Tim.
4.12
.
be
an
example
in
word
,
conuersation
,
&c.
The
Apostles
were
as
lights
vpon
hills
,
as
starres
in
the
heauens
.
Pastors
are
called
to
be
patternes
to
their
flockes
:
Vse
.
1.
These
are
true
notes
to
discerne
a
true
Minister
by
pure
doctrine
,
and
holy
life
.
If
you
consult
with
a
Papist
,
he
will
decypher
you
one
of
his
Priests
,
by
his
mitre
,
crosyer
staffe
,
copes
,
and
other
garments
;
by
his
oyntings
,
shauings
,
&c.
which
indeede
are
markes
of
the
beast
:
but
not
a
word
of
life
and
doctrine
,
whence
we
know
them
to
be
theeues
not
entring
in
by
the
doore
,
but
by
the
window
,
to
robbe
and
steale
.
2.
This
requireth
the
presence
and
residence
of
the
minister
with
his
flocke
;
for
if
hee
be
ordinarily
absent
,
how
can
he
be
an
example
vnto
them
?
Thirdly
,
it
proclaimeth
woe
vpon
them
,
who
by
contrarie
practise
to
their
preaching
,
giue
occasion
of
stumbling
to
the
people
,
as
Elies
sonnes
did
:
better
it
were
that
such
had
neuer
beene
borne
,
then
so
to
strengthen
the
hands
of
sinners
,
besides
that
by
his
owne
mouth
he
shall
be
iudged
.
Fourthly
,
it
stirreth
vp
the
men
of
God
to
care
of
their
liues
:
If
thou
turne
,
thou
shalt
stand
before
mee
.
2.
We
shall
be
better
enabled
to
our
duties
,
both
because
God
teacheth
his
secrets
to
his
seruants
the
Prophets
:
Doe
any
of
the
Rulers
and
Pharisies
beleeue
in
him
?
4.
He
that
diuorceth
godly
life
from
pure
doctrine
,
shall
be
the
least
,
that
is
,
haue
no
place
in
the
kingdome
of
heauen
.
Fifthly
,
it
teacheth
all
hearers
to
take
benefite
by
the
examples
of
their
teachers
,
who
labour
faithfully
in
the
Gospel
among
them
:
for
must
we
studie
to
shew
our selues
examples
in
vaine
?
Philip.
3.17
.
Brethren
,
be
followers
of
me
:
and
4.9
.
The
things
which
yee
haue
heard
and
seene
in
me
,
those
things
doe
.
Heb.
13.7
.
Remember
them
that
haue
the
ouersight
of
you
,
whose
faith
follow
,
considering
what
hath
beene
the
end
of
their
conuersation
.
The
examples
of
the
godly
are
called
a
cloud
of
witnesses
,
to
put
vs
in
minde
,
he
may
not
be
reprooued
,
that
it
is
possible
for
a
man
by
grace
so
to
liue
as
he
cannot
iustly
be
blamed
.
liued
without
reproofe
.
1.
Thess.
2.10
.
Ye
are
witnesses
,
and
God
also
how
holily
,
iustly
,
and
vnblameably
we
liued
among
you
.
And
because
it
may
be
alledged
,
yea
indeed
Apostles
,
and
some
choise
extraordinarie
men
and
Ministers
,
one
of
a
thousand
may
attaine
hereunto
,
but
we
ordinarie
men
may
not
looke
for
it
:
the
Apostle
Iames
answereth
,
and
affirmeth
that
the
endeauour
vnto
it
,
belongeth
vnto
euery
Christian
professing
religion
,
pure
,
and
vndefiled
:
and
if
he
be
said
truely
to
liue
without
reproofe
,
who
after
his
effectuall
calling
cannot
be
iustly
charged
with
any
grosse
or
open
sinn
,
no
doubt
the
Lord
hath
many
ordinary
Christians
abroad
,
who
by
his
grace
haue
attained
to
liue
without
reproofe
.
Vse
.
This
reprehendeth
many
,
who
not
hauing
learned
thus
much
in
Christs
schoole
,
can
beare
out
all
their
grosse
vices
and
misdemeanours
hereupon
;
What
,
we
are
but
flesh
and
blood
:
and
men
are
but
men
,
and
not
Angels
,
and
all
men
are
sinners
,
we
cannot
be
Saints
,
and
thus
swallow
deadly
things
vnder
the
colour
of
humane
frailtie
,
as
though
euen
in
humane
frailtie
,
such
an
vnreprooueable
life
could
not
be
attained
.
2.
Euery
man
must
aime
at
this
white
to
liue
without
reproofe
,
and
the
meanes
are
these
.
all
the
waies
of
falsehood
.
Notable
is
that
place
to
this
purpose
,
Psal.
119.6
.
Then
shall
not
I
be
confounded
,
when
I
haue
respect
to
all
thy
commandements
.
2.
Stop
occasions
of
sinne
;
auoid
appearances
of
euill
,
preuent
greater
falls
by
lesser
.
3.
After
slips
bewaile
them
,
couer
them
from
Gods
eies
by
repentance
,
and
this
will
be
a
good
meanes
to
hide
them
from
men
.
That
he
which
withstandeth
]
In
this
inforcement
,
nothing
is
hard
but
to
know
,
how
he
that
withstandeth
the
Gospel
,
may
be
made
ashamed
.
And
this
is
done
by
the
conuiction
of
his
owne
conscience
,
beeing
euen
oppressed
with
the
vprightnesse
of
such
a
one
,
as
gladly
he
would
condemne
:
his
owne
wicked
heart
can
witnes
to
the
righteousnesse
of
the
other
,
and
iustifie
his
person
,
as
Saul
Dauids
,
saying
,
Thou
art
more
innocent
then
I
:
Thus
while
innocencie
it selfe
pleadeth
in
their
thoughts
,
their
conscience
is
stricken
with
shame
,
and
feare
putteth
them
to
silence
:
shame
of
that
they
haue
falsely
surmised
and
spoken
,
and
feare
to
proceed
further
in
such
false
accusation
.
Whence
we
may
note
three
points
.
First
,
that
no
Minister
be
he
neuer
so
iust
,
and
faithfull
in
his
Ministerie
,
of
neuer
such
sanctitie
and
holinesse
of
life
,
but
he
shall
meete
with
opposites
and
withstanders
.
2.
That
their
qualitie
is
to
seek
nothing
more
then
how
to
open
their
mouths
against
them
.
3.
That
euery
godly
mans
practise
must
be
,
so
much
the
more
carefully
to
shut
their
mouthes
.
Doctr.
1.
For
the
first
,
which
of
the
Prophets
haue
not
your
Fathers
persecuted
,
and
slaine
?
Moses
was
often
resisted
by
all
the
people
,
and
before
he
shall
goe
scot-free
,
his
owne
brother
and
sister
shall
withstand
him
;
and
as
he
was
resisted
by
Iannes
and
Iambres
,
so
in
all
ages
to
the
end
men
of
corrupt
mindes
,
to
resist
the
truth
.
That
the
Disciples
and
Apostles
notwithstanding
their
Apostolicall
rod
and
power
were
resisted
,
appeareth
by
Alexander
the
coppersmith
,
who
was
a
sore
enemie
to
Pauls
preaching
:
full
of
subtiltie
to
peruert
the
truth
,
the
spirits
of
Deuils
,
goe
about
the
world
to
prouoke
men
vnto
warre
against
Christ
,
and
his
little
flock
.
till
time
be
no
more
.
Vse
.
1.
Euery
faithfull
Minister
must
resolue
to
fight
the
good
fight
of
faith
,
and
suffer
affliction
as
a
good
souldier
of
Iesus
Christ
.
Soldiers
we
see
are
in
continuall
danger
,
and
euer
in
the
face
of
their
enemie
,
and
therefore
their
liues
should
not
be
deare
vnto
them
:
but
especially
these
Captains
ouer
the
Lords
battels
,
must
make
light
account
of
their
liues
,
which
they
must
rather
forsake
,
then
cowardly
either
forsake
the
feild
,
or
yeeld
the
bucklers
,
but
hold
out
vnto
victorie
,
striuing
lawfully
.
Quest.
How
shall
a
Minister
be
able
to
hold
out
in
such
a
conflict
or
skirmish
,
so
dangerous
,
so
doubtfull
,
against
so
many
,
so
great
,
so
learned
,
so
malicious
,
so
skornfull
aduersaries
?
Answ.
He
must
encourage
himselfe
by
meditating
vpon
the
promise
of
God
,
who
hath
put
him
in
his
seruice
,
put
a
powerfull
word
in
his
mouth
,
&
goeth
with
him
to
see
that
none
touch
him
,
or
doe
him
any
harme
.
Ieremie
was
sent
against
Princes
,
Priests
,
people
,
who
all
he
knew
must
fight
against
him
:
how
now
should
one
poore
Ieremie
hold
out
against
them
all
?
the
Lord
furnisheth
him
with
a
gracious
promise
to
leane
vpon
,
I
will
be
with
thee
to
deliuer
thee
:
was
in
daily
derision
,
euery
one
mocked
him
:
hee
heard
raylings
and
reproaches
of
many
on
euery
side
:
yea
,
and
(
which
was
his
cheifest
greefe
)
his
word
was
a
reproach
and
derision
to
the
profane
,
But
the
Lord
is
with
mee
like
a
mightie
gyant
,
therefore
my
persecutors
shall
be
ouerthrowne
.
Obiect
.
But
for
all
this
,
good
men
are
preuailed
against
,
exposed
to
reproach
,
wants
,
imprisonment
,
banishment
,
and
death
it selfe
.
Answ.
As
the
Apostle
speaketh
of
themselues
,
they
were
killed
,
but
not
ouercome
:
so
the
enemie
preuaileth
against
the
person
of
a
poore
man
,
and
Ieremie
himselfe
may
sticke
and
starue
in
the
dungeon
:
but
neither
against
his
faith
,
and
constancie
,
and
much
lesse
against
his
doctrine
;
and
the
truth
,
which
beeing
strongest
of
all
,
shall
preuaile
against
them
to
their
confusion
:
so
are
the
Saints
in
suffring
made
conquerers
.
Vse
.
2.
Let
none
be
discouraged
,
if
any
times
bring
opposition
to
good
Ministers
,
Vse
.
3.
Euerie
hearer
must
set
to
their
hands
to
helpe
their
teachers
,
and
euerie
way
to
strengthen
them
against
their
withstanders
,
I
meane
not
by
outward
strength
and
power
,
but
especially
by
their
prayers
,
that
they
may
be
deliuered
from
euill
and
vnreasonable
men
,
and
preach
the
word
boldly
:
which
was
both
the
commandement
of
the
Apostle
Paul
,
2.
Th.
3.1
.
&
the
practise
of
the
Church
for
Peter
,
Act.
12.5
.
ad
12.
And
further
,
in
that
we
stand
not
for
,
nor
to
our selues
,
but
for
the
truth
and
Gods
people
;
they
must
by
other
incouragements
be
helpes
to
the
truth
:
in
one
spirit
,
and
one
mind
,
fighting
together
in
the
faith
.
Doctr.
2.
Those
that
oppose
themselues
to
good
Ministers
and
men
,
are
euer
speaking
euill
,
and
opening
their
mouthes
with
reproaches
against
them
,
and
their
godly
courses
.
Moses
was
charged
,
he
tooke
too
much
vpon
him
,
whereas
hee
was
vnwilling
to
vndertake
all
that
the
Lord
laid
vpon
him
.
It
went
currant
in
court
and
countrie
,
that
Elias
troubled
all
Israel
:
Amaziah
accuseth
Amos
to
the
king
,
that
the
land
is
not
able
to
beare
all
his
words
:
Diorrephes
not
onely
withstood
the
Apostle
Iohn
,
but
pratled
against
him
.
Quest.
But
what
is
the
reason
of
all
this
,
haue
they
any
cause
giuen
them
?
Ans.
The
reason
is
partly
positiue
in
themselues
,
&
partly
negatiue
in
the
other
.
In
themselues
,
1.
the
malice
of
their
heart
is
such
,
as
cannot
but
continually
out
of
the
abundance
thereof
,
set
their
tongues
a
worke
:
the
fire
within
sendeth
out
such
smoake
abroad
.
2.
With
this
malice
is
ioyned
exceeding
pride
and
swelling
,
which
mooueth
them
to
seeke
the
raising
of
themselues
,
although
with
the
fall
of
others
,
and
make
the
reproach
of
others
as
a
ladder
for
themselues
to
climbe
by
:
for
this
ende
did
the
false
Apostles
account
of
Christs
Apostles
,
as
the
filth
and
offscouring
of
the
world
,
that
is
,
most
base
and
abiect
persons
.
3.
With
this
malice
and
pride
is
ioyned
exceeding
subtiltie
and
pollicie
in
their
generations
,
the
kings
tribute
,
nor
see
the
kings
dishonour
:
they
make
no
bones
of
letting
fall
two
or
three
vntruthes
in
a
fewe
lines
to
the
king
;
for
what
hinderance
had
it
beene
to
the
kings
tribute
,
what
impeachment
of
his
honour
to
haue
builded
the
Temple
,
and
established
Gods
true
worship
in
Ierusalem
?
but
thus
got
they
their
purpose
by
insinuation
and
lyes
,
which
by
their
owne
force
they
could
not
doe
.
2.
As
they
can
coyne
of
their
own
,
so
they
haue
a
notable
dexteritie
to
depraue
euen
innocencie
it selfe
.
Is
it
not
wonderfull
that
the
famous
harbenger
of
Christ
,
then
whome
in
his
time
a
greater
was
not
borne
of
women
:
no
nor
yet
Christ
himselfe
,
could
so
carrie
themselues
,
but
that
the
one
must
needes
be
counted
a
demoniake
,
Because
yee
runne
not
with
them
to
the
same
excesse
of
riot
,
therefore
speake
they
euill
of
you
:
dissimilitude
of
manners
causeth
the
vngodly
by
all
meanes
banish
the
faithfull
out
of
the
world
,
they
may
seeke
a
newe
world
for
themselues
to
liue
in
if
they
will
:
if
they
should
walke
in
such
courses
as
the
Apostle
Peter
reckoneth
vp
in
the
3.
verse
of
the
cited
chapter
,
and
in
such
a
blacke
darkenesse
,
as
did
not
reprehend
theirs
,
they
could
well
enough
giue
them
the
right
hand
of
fellowship
,
but
if
men
will
be
so
precise
,
as
that
the
high
way
cannot
hold
them
;
they
cannot
away
with
such
singularitie
.
Vse
.
1.
Take
here
a
note
of
a
false
religion
,
which
commonly
is
vpheld
by
bitternes
of
word
,
writing
,
rayling
,
and
reproaches
:
consider
here
the
Popish
writers
dealing
with
Protestants
,
putting
off
euen
humanitie
it selfe
,
and
all
but
the
image
of
the
deuill
,
which
standeth
in
malicious
lying
and
accusing
of
the
brethren
.
The
heate
also
and
bitternesse
of
the
Germaine
diuines
,
beeing
farre
aboue
that
which
becommeth
brethren
,
maketh
not
vnto
,
but
against
the
goodnes
of
their
causes
.
Oh
that
we
could
all
remember
,
that
Christs
kingdome
is
peaceable
,
himselfe
instructeth
with
all
meekenesse
,
perswadeth
,
intreateth
,
seldome
threatneth
,
and
neuer
was
his
voice
heard
in
the
streets
:
the
spirit
descending
vpon
him
like
a
doue
,
sheweth
how
farre
he
was
from
bitternes
and
contradiction
.
2.
This
inseparable
qualitie
of
withstanders
sheweth
,
that
to
speake
euill
of
professors
,
is
to
withstand
the
truth
:
so
is
the
boldnesse
of
such
,
who
taxe
Ministers
discountenancing
sinne
as
too
bold
,
to
whom
sinne
may
be
bold
enough
before
it
meete
with
an
angrie
countenance
from
them
.
In
a
word
therefore
,
let
vs
take
vp
that
vse
which
Christ
raised
of
this
doctrine
,
Let
wisedome
be
iustified
of
all
her
children
.
Doct.
3.
Euerie
godly
mans
endeauour
must
be
to
stoppe
the
mouthes
of
such
aduersaries
,
and
so
make
them
ashamed
.
Obiect
.
Giue
no
occasion
to
the
aduersarie
to
speake
euill
,
And
is
inforced
with
speciall
reason
,
to
find
an
accusation
against
him
.
Christ
did
the
good
worke
,
but
by
his
question
to
them
,
cut
off
so
farre
as
he
could
the
matter
of
their
malice
,
by
clearing
the
lawfulnes
of
it
.
So
out
of
their
malice
we
shall
draw
our
owne
good
:
and
thus
it
shall
be
true
which
the
heathen
saide
,
that
the
enemie
often
hurteth
lesse
,
and
profiteth
more
then
many
friends
.
3.
What
a
glorie
is
it
for
a
Christian
,
thus
to
slaughter
enuie
it selfe
?
to
keepe
shut
that
mouth
that
would
faine
open
it selfe
against
him
?
to
make
him
be
cloathed
with
his
own
shame
,
who
sought
to
bring
shame
vpon
him
and
his
profession
?
when
a
wretch
cannot
so
put
off
his
forehead
as
to
accuse
him
whom
he
abhorreth
,
no
more
then
he
can
the
sunne
of
darknes
when
it
shineth
,
yea
when
the
Prince
of
the
world
commeth
to
sift
such
a
member
of
Christ
,
yet
he
findeth
nothing
iustly
to
vpbraide
him
withall
?
Vse
.
Would
God
professed
Christians
were
carefull
not
to
open
profane
mouthes
,
who
shall
not
neede
to
watch
long
but
they
shall
meete
with
matter
too
much
,
with
swearing
,
lying
,
oppressing
in
some
,
with
sabbath
breaking
,
and
formall
seruice
in
others
;
with
pride
,
stomake
,
contentions
,
and
vndying
,
almost
immortall
suits
in
lawe
,
in
a
third
sort
:
and
yet
more
pitifull
,
that
the
Papist
shall
scarse
neede
to
watch
a
whit
,
but
his
mouth
is
presently
opened
to
the
slaundring
of
the
Gospel
,
by
the
dead
and
carkase
faith
not
of
a
few
.
Vers.
9.
Let
seruants
be
subiect
to
their
masters
,
and
please
them
in
all
things
,
not
answering
againe
,
10.
Neither
pickers
,
but
that
they
shew
all
good
faithfulnesse
,
that
they
may
adorne
the
doctrine
of
God
our
Sauiour
in
all
things
.
]
After
that
our
Apostle
hath
at
large
described
such
Christian
duties
,
as
must
be
vrged
vpon
free
persons
of
all
sexes
,
and
ages
;
Now
he
commeth
to
such
as
are
required
in
those
that
be
in
seruile
condition
,
and
estate
.
And
in
these
two
verses
propoundeth
two
points
:
1.
He
pointeth
them
to
such
vertues
,
as
especially
befit
them
:
1.
He
inforceth
them
with
a
reason
drawne
from
the
end
of
them
;
namely
the
adorning
of
the
Gospel
.
The
vertues
are
fowre
:
1.
subiection
:
2.
pleasing
of
their
masters
in
all
things
:
3.
silence
,
propounded
in
the
opposite
of
it
,
not
answering
againe
.
4.
faithfulnesse
,
illustrated
by
the
contrarie
,
not
pickers
.
The
enforcement
is
in
the
last
words
,
that
euen
they
may
become
ornaments
vnto
the
Gospel
,
which
by
a
periphrasis
is
called
the
doctrine
of
Christ
,
or
God
our
Sauiour
:
&
thus
must
they
be
,
not
in
some
or
few
,
but
all
things
,
that
is
,
in
all
their
speaches
,
actions
,
and
behauiours
.
The
whole
sence
of
the
verses
together
is
this
,
And
now
,
oh
Titus
,
hauing
applied
thy
doctrine
vnto
other
estates
,
at
length
cast
downe
thine
eyes
vpon
them
that
are
of
inferiour
condition
:
for
they
beeing
members
of
the
Church
,
aswell
as
any
of
the
former
,
thou
must
fit
and
serue
out
vnto
them
also
their
portion
,
wherein
thou
must
exhort
them
,
that
they
be
willingly
submitted
and
subiected
vnto
the
power
,
and
vnder
the
will
of
their
masters
;
yea
what
euer
their
masters
be
,
let
them
be
vnbeleeuers
,
vnmercifull
,
froward
,
yet
let
them
cast
to
please
them
in
all
things
,
wherin
God
their
Masters
master
is
not
displeased
.
And
although
themselues
be
religious
and
called
vnto
Christ
,
yet
let
them
acknowledge
their
places
,
and
neuer
aduance
,
or
embolden
themselues
to
returne
vndutifull
answers
vnto
their
masters
or
mistresses
,
as
the
manner
of
many
is
.
Let
them
not
vse
any
vnfaithfulnesse
,
but
all
good
fidelitie
,
which
is
the
cheefe
vertue
of
a
seruant
,
and
that
in
euery
thing
which
requireth
the
same
;
and
especially
let
then
beware
of
one
point
of
vnfaithfulnesse
,
namely
,
the
secret
purloyning
,
and
filching
the
least
profit
of
their
masters
,
to
turne
to
their
owne
or
other
vses
,
without
their
masters
priuitie
.
And
if
all
this
while
they
serue
such
hard
masters
,
as
returne
them
small
thanke
,
or
other
retribution
for
their
faithfull
seruice
;
yet
this
shall
they
do
,
they
shall
bewtifie
the
doctrine
of
the
Gospel
which
they
professe
,
and
in
commending
it
,
they
shall
get
thanks
of
God
,
who
will
not
dismisse
them
without
a
plentifull
reward
.
The
first
and
proper
dutie
of
euery
seruant
,
is
subiection
,
If
I
be
a
master
,
where
is
my
feare
?
and
is
the
first
dutie
of
that
commandement
,
honour
thy
father
and
mother
:
the
Apostle
,
Eph.
6.5
.
calleth
for
feare
and
trembling
from
seruants
toward
their
masters
.
2.
In
the
outward
testimonie
of
this
inward
reuerence
,
both
in
speach
and
gesture
before
his
master
,
and
behind
his
backe
:
seruants
obey
your
masters
in
all
things
,
that
is
,
in
all
lawfull
and
bodily
things
.
And
the
same
Apostle
mentioneth
both
in
the
Ephesians
,
and
Colossians
,
bodily
masters
,
to
shew
,
that
so
farre
as
the
soule
is
not
hurt
,
nor
the
conscience
wounded
,
the
rule
of
the
seruants
obedience
is
not
his
owne
,
but
his
masters
will
,
be
it
irkesome
,
difficult
,
wearisome
:
Luk.
17.7
.
the
wearie
and
toyled
seruant
,
may
not
come
out
of
the
field
to
ease
and
refresh
himselfe
at
his
pleasure
,
but
waite
still
vpon
the
hand
of
his
master
,
and
sit
downe
,
and
eate
at
his
masters
appointment
,
and
not
before
,
as
that
parable
teacheth
.
3.
In
patient
induring
without
resistance
,
rebukes
,
and
corrections
,
although
bitter
,
yea
and
vniust
.
1.
Pet.
2.18.19
.
seruants
be
subiect
to
your
masters
,
not
onely
the
good
and
courteous
,
but
to
the
froward
and
bitter
:
for
it
is
praiseworthy
in
conscience
towards
God
to
suffer
greefe
wrongfully
.
When
Agar
was
roughly
dealt
withall
by
Sarah
,
she
runne
away
,
and
would
not
endure
her
,
but
the
Lord
by
his
Angel
controlleth
this
course
,
and
giueth
her
better
counsell
;
returne
home
to
thy
mistres
,
and
humble
thy selfe
vnder
her
hand
,
or
suffer
thy selfe
to
be
afflicted
by
her
.
Hence
we
note
,
that
religion
and
the
doctrine
of
the
Gospel
,
freeth
no
man
from
any
dutie
,
but
rather
fasteneth
it
vpon
him
;
the
Apostle
saith
not
,
that
seruants
beeing
now
brought
to
the
faith
,
are
no
longer
to
be
commanded
by
their
masters
,
but
by
Christ
;
but
writeth
to
them
not
as
free
,
but
as
seruants
still
,
and
inforceth
their
subiection
,
euen
to
vnbeleeuing
masters
:
and
elsewhere
writing
vnto
masters
,
he
forbiddeth
them
not
to
exercise
rule
and
dominion
ouer
their
seruants
,
but
only
teacheth
them
after
what
manner
to
weld
their
authoritie
.
And
indeed
this
is
a
point
which
occasioned
much
trouble
in
the
Apostles
daies
,
both
vnto
masters
,
and
seruants
:
for
they
hearing
of
a
libertie
purchased
by
Christ
to
beleeuers
in
him
,
they
presently
begunne
to
cast
vp
all
,
and
would
not
serue
any
longer
,
especially
vnbeleeuing
masters
,
but
would
be
at
their
owne
hands
;
against
which
conceit
the
Apostles
,
Paul
,
Peter
,
Iohn
,
much
laboured
,
still
recalling
seruants
to
their
former
subiection
and
obedience
.
Let
not
now
any
obiect
,
that
this
seruile
condition
is
against
the
law
of
nature
,
is
a
fruite
of
sinne
,
is
against
the
law
of
Christ
,
who
hath
purchased
such
libertie
,
as
now
in
him
all
are
one
▪
is
against
the
Apostles
rule
,
be
not
any
longer
the
seruants
of
men
:
which
things
surely
the
seruants
of
those
times
,
and
some
since
haue
taken
hold
of
.
For
1.
euery
subiection
is
not
against
the
law
of
pure
nature
:
who
can
denie
but
that
in
innocencie
there
was
a
politike
subiection
,
of
the
wife
to
the
husband
,
the
children
to
the
parents
:
and
this
was
no
fruit
of
sinne
,
although
the
tediousnesse
and
painefulnes
of
it
came
in
by
the
fall
.
2.
Christ
hath
purchased
a
libertie
for
soule
and
bodie
,
but
we
must
be
content
with
the
first
fruits
of
it
here
in
this
world
,
and
those
are
the
spirituall
libertie
we
haue
from
Satan
,
sinne
,
and
condemnation
,
which
shall
bring
on
that
perfect
freedome
we
expect
in
heauen
,
when
we
shall
not
only
be
freed
from
the
power
of
sinne
(
as
here
)
but
euen
from
all
molestation
of
it
;
and
not
only
set
free
from
the
euil
of
seruitude
(
as
here
we
are
by
Christ
)
bu●
euen
from
it selfe
.
3.
In
Christ
all
are
one
indeed
,
but
in
regard
,
1.
of
the
spirituall
and
inward
man
,
2.
of
the
meanes
of
leading
men
to
happinesse
:
but
in
respect
of
the
outward
man
,
they
abide
master
and
seruants
still
,
Prince
and
people
still
,
bond
and
free
still
,
noble
and
ignoble
still
.
Paul
hauing
conuerted
Onesimus
a
runnagate
seruant
,
kept
him
not
with
him
at
Rome
,
because
he
was
called
,
nor
freed
him
from
the
seruice
of
his
master
▪
but
sent
him
to
Philemon
againe
,
who
although
he
must
in
regard
of
the
faith
,
account
him
a
brother
,
yet
his
outward
condition
was
to
be
a
seruant
still
.
4.
We
must
be
no
longer
the
seruants
of
men
,
namely
,
in
respect
of
the
inner
man
,
and
the
conscience
,
which
in
seruants
is
as
free
from
men
,
as
in
Masters
,
no
master
can
command
that
,
for
it
is
onely
to
be
commanded
by
God
:
but
the
Apostle
speaketh
not
of
bodily
seruice
to
men
,
neither
is
there
any
word
which
belongeth
to
the
doctrine
of
faith
,
that
is
a
maintainer
of
any
licentious
libertie
;
nay
religion
teacheth
them
,
that
as
Christ
hath
set
them
free
,
so
also
that
they
shall
not
vse
that
libertie
,
as
a
cloake
of
maliciousnesse
and
licentiousnesse
;
but
carrie
themselues
the
rather
as
becommeth
the
seruants
of
God
,
and
the
freemen
of
Iesus
Christ
.
Vse
.
1.
If
this
be
so
,
let
Masters
haue
a
care
,
if
they
would
haue
seruants
subiect
vnto
them
,
to
choose
such
as
are
religious
,
and
frame
to
religion
such
as
they
haue
chosen
:
that
knowing
what
it
is
to
be
subiect
to
their
master
in
heauen
,
conscience
may
compell
them
to
be
subiect
vnto
their
earthly
masters
also
.
Wouldest
thou
haue
thy
seruant
to
please
thee
in
all
things
?
worke
him
to
please
God
in
all
things
.
Wouldest
thou
finde
him
faithfull
vnto
thee
?
see
then
that
he
be
a
Ioseph
,
who
will
not
sinne
and
be
vnfaithfull
to
the
Lord
.
Wouldst
thou
haue
him
a
profitable
seruant
to
thee
?
see
he
be
an
Onesimus
,
and
then
howsoeuer
in
times
past
he
was
neuer
so
vnprofitable
,
yet
now
will
he
become
profitable
to
thee
and
others
.
Many
masters
feele
the
iust
smart
of
vndutifull
,
vnfaithfull
,
vnprofitable
servants
,
to
the
ruine
often
of
themselues
and
their
familyes
,
because
they
haue
no
care
of
their
choise
,
nor
to
frame
them
to
godlinesse
,
and
prof●ciencie
in
grace
whome
they
haue
chosen
.
2.
This
meeteth
with
the
sinne
of
many
seruants
,
who
lift
vp
their
hearts
aboue
the
estate
of
subiection
,
and
in
their
hearts
despise
the
person
or
place
of
their
gouernours
,
and
so
the
ordinance
of
God
,
yea
the
image
of
Gods
authoritie
shining
in
them
;
by
reuersing
the
condition
of
all
subiection
,
which
is
to
stoope
vnder
the
wills
of
superiours
:
for
they
must
haue
wills
of
their
owne
,
crossing
not
the
vnequall
(
which
yet
they
ought
not
)
but
the
most
lawfull
commandements
of
their
Masters
.
And
as
for
sustaining
rebukes
and
correction
,
they
were
neuer
trained
vp
vnto
it
in
their
youth
,
and
now
beeing
elder
cannot
brooke
it
,
but
sometimes
murmure
,
sometimes
resist
,
sometimes
reuenge
.
Whereas
this
should
be
the
resolution
of
all
religious
seruants
:
I
see
the
word
enioyneth
me
,
beeing
a
seruant
,
to
account
my
Master
worthie
all
honour
,
The
second
vertue
required
of
seruants
towards
their
Masters
is
,
that
they
please
them
in
all
things
.
I
am
also
a
man
in
authoritie
,
and
I
say
to
one
goe
and
●e
goeth
,
to
an
other
come
and
he
commeth
,
and
to
my
seruant
,
doe
this
and
he
doth
it
.
Obiect
.
But
my
master
is
such
a
one
as
I
cannot
please
,
a
churlish
Nabal
,
and
whatsoeuer
a
man
doth
,
that
shall
he
receiue
of
the
Lord
,
whether
he
be
bond
or
free
.
And
this
reprooueth
many
seruants
,
who
if
they
may
not
choose
their
owne
worke
,
or
their
owne
way
,
or
be
put
by
their
owne
will
;
presently
cast
off
all
ca●e
of
pleasing
,
a●kely
attempt
and
performe
their
businesse
as
at
a
wrong
end
,
or
with
a
left
hand
:
of
whom
the
number
is
verie
great
,
but
all
of
them
cast
as
guiltie
of
this
commandement
of
God
.
Quest.
But
wherein
must
I
please
my
master
or
mistresse
?
Answ.
In
all
things
,
that
is
,
in
all
outward
things
which
are
indifferent
and
lawfull
:
I
say
in
outward
things
,
so
Ephes.
6.5
.
seruants
obey
your
masters
according
to
the
flesh
:
wherein
the
Apostle
implieth
two
things
,
1.
that
the
Masters
are
according
,
and
ouer
the
flesh
and
outward
man
:
not
ouer
the
spirit
and
inward
man
,
ouer
which
we
haue
all
one
master
in
heauen
.
2.
that
accordingly
they
are
to
obey
in
outward
things
,
for
if
the
dominion
of
the
one
be
bounded
,
so
also
must
needes
be
the
subiection
of
the
other
.
Againe
,
these
outward
things
must
be
lawfull
or
indifferent
,
the
Lord
.
And
therefore
our
Apostle
euer
ioyneth
some
such
clause
of
restraint
,
Colos.
3.22
.
seruants
obey
,
—
as
fearing
God
:
Eph.
6.6
.
as
vnto
Christ
:
and
,
as
doing
the
will
of
God
.
Whence
it
will
followe
,
a
brother
or
a
sister
is
not
bound
in
any
such
thing
,
that
is
,
against
the
Lord
.
Vse
.
Let
no
seruant
thinke
it
a
sufficient
warrant
,
presently
to
doe
a
thing
hand
ouer
head
,
because
he
is
so
commanded
by
his
Master
,
and
by
God
commanded
also
to
please
him
in
all
things
:
but
he
must
looke
to
the
chiefe
power
,
to
which
his
masters
is
but
subordinate
,
which
if
it
command
any
thing
crossing
the
former
,
that
saying
hath
place
,
whether
it
be
meete
to
obey
God
or
man
,
iudge
you
:
2.
Those
seruants
are
condemned
,
both
he
and
his
seruants
sinned
,
so
seruants
are
contented
to
be
made
vassals
vnto
their
Masters
sinnes
,
fill
their
masters
houses
by
briberie
and
crueltie
:
whereas
they
are
to
please
them
alwaies
with
keeping
good
conscience
.
Not
answering
againe
,
]
they
vnderstand
,
not
to
answer
,
Prov.
29.19
.
Yea
and
when
they
haue
receiued
wrong
,
they
may
in
due
respect
of
circumstances
,
as
when
the
masters
passion
is
ouer
,
with
all
submission
and
soft
answers
(
which
breake
wrath
)
cleare
themselues
from
vniust
blame
laid
vpon
them
:
which
was
the
practise
of
Dauid
towards
his
master
Saul
,
who
hauing
a
notable
signe
of
his
faithfulnesse
which
ministred
opportunitie
of
speach
,
he
asketh
Saul
,
why
he
should
giue
eare
to
mens
words
,
that
said
Dauid
seeketh
thy
life
,
whereas
now
thine
owne
eyes
may
see
,
Hence
we
might
note
,
how
the
Lord
strengthneth
his
own
ordinance
in
the
foundation
of
humane
societie
,
that
he
will
not
haue
it
thwarted
in
words
,
no
not
in
stubborne
and
disdainefull
lookes
,
and
much
lesse
by
any
action
resisted
:
against
which
,
whosoeuer
rebelliously
riseth
vp
in
word
or
deed
,
resisteth
not
man
,
but
God
and
his
ordinances
,
and
shall
themselues
be
resisted
of
God
.
Not
Pickers
,
]
By
the
former
,
seruants
were
taught
to
bridle
their
tongues
,
by
this
precept
their
hands
.
The
word
properly
noteth
the
setting
somewhat
apart
,
to
ones
priuate
vse
,
which
is
not
his
,
and
is
vsed
,
kept
away
,
and
craftily
conueied
to
his
priuate
vse
,
that
which
should
haue
gone
another
way
:
So
that
seruants
are
forbidden
to
pilfer
the
least
part
of
their
masters
goods
,
to
dispose
to
their
owne
or
others
vse
,
without
the
acquaintance
of
their
masters
:
And
herein
vnder
this
principall
kind
,
all
manner
of
vnfaithfulnesse
is
inclusiuely
condemned
,
as
the
opposition
in
the
next
words
sheweth
,
but
shewing
all
good
faithfulnesse
.
Now
that
seruants
,
who
at
this
day
are
so
vniust
,
may
be
terrified
from
so
heynous
a
sinne
,
let
them
know
that
there
is
a
booke
full
of
curses
and
plagues
which
shall
cleaue
vnto
them
,
and
enter
into
their
house
;
the
booke
is
large
,
twentie
cubites
long
,
and
tenne
cubites
broad
,
Obiect
.
But
I
hope
I
cannot
be
counted
a
theefe
for
this
,
Hee
that
robbeth
his
father
and
mother
,
and
saith
it
is
no
sinne
,
is
a
companion
of
a
destroyer
;
that
is
,
will
easily
ioyne
with
open
robbers
,
to
spoile
others
of
their
goods
also
.
Besides
,
to
say
it
is
but
a
small
thing
,
and
my
master
is
neither
better
nor
worse
for
it
,
the
truth
is
,
thou
that
wilt
crack
thy
conscience
for
a
small
trifle
,
wilt
not
greatly
straine
if
Achans
more
goodly
wedge
come
in
thy
way
;
he
that
is
vnfaithfull
in
the
lesser
,
will
be
vnfaithfull
in
the
greater
;
serue
the
deuil
for
a
pennie
,
thou
wilt
be
more
seruiceable
for
a
pound
,
and
augment
thy
labours
,
as
he
doth
his
wages
.
And
whether
it
hurt
thy
Master
or
no
,
that
is
not
the
question
,
it
hurts
thine
owne
soule
,
by
transgressing
the
commandement
,
and
incurring
the
curse
of
it
.
Further
,
whereas
some
seruants
may
truely
say
,
that
their
masters
are
hard
and
straite
,
and
requite
their
seruice
scarce
with
food
and
rayment
,
yet
giueth
this
no
leaue
to
pilfer
the
least
commoditie
from
him
;
and
what
were
this
else
,
then
to
fall
into
the
hands
of
an
harder
master
,
into
the
hands
of
sinne
and
Satan
?
nay
rather
as
Iacob
went
through
an
hard
seruice
of
aboue
20.
yeares
,
through
summers
droughts
,
and
winters
frosts
,
Obiect
.
But
Iacob
in
that
place
delt
not
so
iustly
,
but
rather
cunningly
with
Laban
,
in
helping
himselfe
to
his
right
,
by
laying
the
straked
rods
in
the
sheepes
watring
troughes
:
whence
it
may
seeme
that
a
seruant
may
right
his
owne
wrongs
,
and
supplie
out
of
his
masters
goods
,
his
owne
wants
.
Answ.
But
farre
was
it
from
Iacob
to
vse
therein
any
deceit
,
who
would
not
so
boldly
haue
inuocated
the
name
of
God
to
such
a
wicked
purpose
:
besides
,
what
he
did
was
by
Gods
authoritie
,
yea
and
direction
,
Lastly
,
let
euery
seruant
consider
not
only
what
his
master
depriueth
him
of
,
but
withall
what
he
committeth
vnto
him
;
he
hyreth
him
to
be
true
,
and
not
a
theefe
:
he
crediteth
,
and
putteth
him
in
trust
with
his
goods
,
and
sometimes
with
his
whole
estate
,
which
he
would
not
doe
to
a
theefe
.
Now
to
deceiue
such
as
trust
him
so
farre
,
is
against
all
humanitie
.
For
a
man
to
take
a
purse
by
the
high
way
,
to
steale
sheepe
,
to
break
an
house
,
is
a
notable
point
of
the
euery
in
it selfe
,
and
in
our
account
:
but
none
betrusteth
such
a
fellow
,
no
man
looketh
for
any
better
from
him
,
no
man
is
deceiued
in
him
;
but
a
strong
theefe
is
he
,
that
is
vntrusty
to
him
that
trusteth
him
,
and
relieth
vpon
his
fidelitie
.
Vse
.
1.
Let
this
admonish
seruants
to
beware
of
such
vnrighteous
waies
,
as
are
too
common
and
vsuall
:
some
purloyning
from
their
masters
,
to
diuert
to
their
owne
vses
,
some
to
riot
away
,
some
to
plaie
away
,
some
to
giue
away
;
in
which
courses
some
are
so
traded
,
as
that
much
better
were
it
for
many
masters
to
trust
to
a
broken
tooth
,
or
a
slyding
foote
,
then
to
put
any
confidence
in
them
.
God
is
the
auenger
of
all
such
things
.
Secondly
,
such
masters
as
are
toyled
and
iniured
by
the
vnfaithfulnes
of
their
seruants
,
haue
great
cause
to
examine
their
owne
waies
in
former
daies
,
and
say
to
their
owne
hearts
,
haue
I
beene
vnfaithfull
to
my
master
,
and
haue
I
made
no
restitution
?
seeing
I
should
haue
repaied
a
fifth
part
more
then
that
I
was
vniust
in
;
that
is
all
confiscate
,
and
by
Gods
iust
iudgement
may
carrie
much
more
with
it
,
yea
and
bring
a
curse
on
all
the
rest
:
see
Levit.
6.4.5
.
Thus
ought
the
vnrighteousnes
of
seruants
,
to
force
masters
to
righteous
dealing
.
But
shewing
all
good
faithfulnesse
,
Here
the
Apostle
extendeth
the
former
precept
,
and
in
this
forme
of
words
affirmatiuely
propoundeth
it
,
requiring
at
the
hands
of
seruants
faithfulnesse
not
onely
in
regard
of
their
Masters
goods
,
but
in
all
other
respects
wherein
a
seruant
ought
to
be
helpefull
to
his
Master
.
In
the
former
respect
,
he
must
not
onely
not
wast
his
Masters
goods
,
with
the
vnfaithfull
steward
;
but
he
must
carefully
so
farre
as
in
him
lieth
encrease
them
:
it
is
noted
a
propertie
of
the
euill
seruant
,
that
he
encreased
not
his
Masters
talent
:
he
is
not
accused
for
decreasing
it
,
but
he
put
it
not
forth
to
his
masters
aduantage
.
And
yet
much
more
must
●e
by
his
prouidence
,
diligence
,
assiduitie
,
and
care
,
see
that
nothing
be
lost
or
miscarrie
thorough
his
default
,
after
the
example
of
Iacob
and
Ioseph
,
whose
diligence
was
so
approoued
,
that
neither
the
keeper
,
good
faithfulnesse
,
must
be
faithfull
,
1.
In
his
Masters
commands
readily
and
diligently
to
performe
them
of
conscience
,
and
not
for
eye
seruice
,
2.
In
his
counsells
and
secrets
,
neuer
disclosing
any
of
his
infirmities
,
or
weakenesses
,
but
by
all
lawfull
and
good
meanes
couering
and
hiding
them
.
Contrarie
hereunto
is
that
wickednesse
of
many
seruants
,
who
may
indeede
rather
be
accounted
so
many
spies
in
the
house
;
whose
common
practise
is
,
where
they
may
be
heard
,
to
blase
abroad
whatsoeuer
may
tende
to
their
master
or
mistresses
reproach
,
hauing
at
once
cast
off
both
the
religious
feare
of
God
,
as
also
the
reuerent
respect
of
Gods
image
in
the
persons
of
their
superiors
.
3.
In
his
messages
abroad
;
both
in
the
speedie
execution
and
dispatch
of
them
,
as
also
in
his
expenses
about
them
:
husbanding
his
masters
money
,
cutting
off
idle
charges
,
and
bringing
home
a
iust
account
;
hereby
acknowledging
that
the
eie
of
his
owne
conscience
watcheth
him
,
when
his
masters
eie
cannot
.
4.
Vnto
his
Masters
wife
,
children
,
seruants
:
wisely
with
Ioseph
distinguishing
the
things
which
are
committed
vnto
him
,
Lastly
,
as
in
all
his
actions
and
carriage
,
so
also
in
euerie
word
,
shunning
all
lying
,
dissembling
,
vntruthes
,
whether
for
his
masters
,
his
owne
,
or
other
mens
aduantage
:
In
the
practise
of
which
duties
,
he
becommeth
faithfull
in
all
his
masters
house
.
the
faithfull
person
shall
abound
with
blessing
.
2.
He
that
is
faithfull
in
little
,
paueth
a
way
for
himselfe
to
become
ruler
of
much
,
if
God
see
it
good
for
him
.
3.
The
curse
of
vnfaithfull
dealing
:
which
layeth
open
a
man
to
the
plagues
of
God
,
which
enter
into
the
house
of
the
vniust
person
:
yea
often
whippeth
him
with
his
owne
rodde
:
bringing
often
vpon
such
as
haue
beene
vnfaithfull
seruants
,
by
meanes
of
vnfaithfull
seruants
,
pouertie
,
and
want
,
or
worse
things
,
that
their
sinne
might
returne
vpon
them
with
much
more
bitternesse
.
4.
That
a
good
meanes
to
learne
rightly
to
vse
our
owne
portion
of
goods
,
is
by
the
carefulll
vse
of
other
mens
,
comming
into
our
hands
.
For
he
that
wretchedly
rioteth
and
squandreth
his
masters
goods
,
for
most
part
is
giuen
ouer
by
Gods
iudgement
to
bee
a
waster
of
his
owne
.
And
here
taketh
place
that
speach
of
Christ
,
If
you
be
vnfaithfull
in
an
other
mans
goods
,
who
shall
giue
you
that
which
is
your
owne
?
teaching
,
that
he
that
is
vnfaithfull
to
an
other
,
seldome
is
faithful
in
his
owne
affaires
.
That
they
may
adorne
the
doctrine
of
God
our
Sauiour
in
all
things
.
First
,
for
the
meaning
.
The
doctrine
of
the
Gospel
,
The
beginning
of
the
Gospel
of
Iesus
Christ
:
and
the
Apostle
Paul
beginneth
his
writing
with
his
setting
apart
to
preach
the
Gospel
of
God
concerning
his
Sonne
:
word
of
the
crosse
,
not
onely
because
the
crosse
followed
it
,
2.
Because
he
is
the
first
and
chiefe
messenger
and
publisher
of
it
,
who
in
Paradise
promised
that
the
seede
of
the
woman
should
breake
the
serpents
head
:
and
none
but
the
sonne
,
3.
Whosoeuer
haue
beene
the
teachers
and
publishers
of
this
doctrine
from
the
beginning
,
either
by
word
or
writing
(
not
excepting
Prophets
and
Apostles
themselues
)
or
shall
be
vnto
the
ende
;
they
all
do
it
by
commandement
from
him
,
yea
himselfe
preacheth
in
them
,
and
in
vs
.
Thus
the
Apostle
saith
,
Eph.
2.17
.
that
Christ
came
and
preached
peace
to
them
that
were
farre
off
,
that
is
,
to
the
Gentiles
in
the
persons
of
his
Apostles
;
for
otherwise
in
his
owne
person
,
as
he
was
not
sent
,
so
he
preached
not
but
to
the
lost
sheepe
of
the
house
of
Israel
.
And
therefore
although
Paul
sometimes
call
it
his
Gospel
,
our
Gospel
,
yet
must
it
be
meant
onely
in
regard
that
they
were
the
publishers
,
but
not
the
authors
of
it
,
for
that
is
Christ
himselfe
.
4.
As
it
proceedeth
from
him
,
so
it
tendeth
wholly
vnto
him
,
and
leadeth
beleeuers
to
see
and
partake
both
of
his
grace
and
glorie
shining
in
the
same
.
Secondly
,
Christ
is
called
God
our
Sauiour
,
1.
To
prooue
his
owne
dietie
,
not
onely
in
expresse
tearmes
beeing
called
God
;
but
also
by
the
epithite
agreeing
onely
to
a
diuine
nature
,
our
Sauiour
.
2.
To
imply
our
owne
miserie
,
whose
infinite
wretchednesse
onely
God
could
remooue
,
and
whose
infinite
good
none
but
God
could
restore
.
3.
And
especially
in
regard
of
this
doctrine
;
1.
to
confirme
the
diuinitie
of
the
same
,
it
beeing
a
doctrine
of
God
,
and
a
doctrine
of
saluation
proceeding
from
our
Sauiour
.
2.
To
enforce
the
dutie
towards
it
:
namely
that
seeing
the
author
of
it
is
God
,
the
matter
diuine
,
the
effect
saluation
,
meet
it
is
that
such
a
sauing
doctrine
,
a
doctrine
of
such
tidings
,
should
be
beautified
and
adorned
.
to
glorie
in
the
law
,
yet
breaking
the
law
,
is
a
great
dishonour
to
God
.
2.
By
Gods
blessing
which
is
promised
and
is
attending
such
walking
,
whereby
euen
strangers
to
the
Church
,
are
forced
to
beginne
to
like
of
the
profession
;
for
Gods
blessing
vpon
his
people
,
is
not
onely
profitable
to
themselues
,
but
turneth
to
the
saluation
of
many
others
.
We
read
of
many
of
the
Heathen
people
,
that
when
they
saw
the
great
aduancement
of
Hester
,
and
Mordecay
,
they
became
Iewes
.
And
when
the
Egyptians
saw
the
great
workes
that
God
did
for
his
people
among
them
,
it
is
said
,
that
many
of
them
ioyned
themselues
to
the
Israelites
.
When
they
,
that
is
,
the
Israelites
,
entred
among
the
Heathen
they
polluted
my
name
,
when
they
said
of
them
,
these
are
the
people
of
the
Lord
,
and
are
gone
out
of
his
Land
.
Fourthly
,
Seruants
adorne
the
Gospel
,
when
professing
it
,
they
by
performing
all
faithfull
seruice
to
their
masters
in
and
for
God
,
seeke
and
obtaine
the
blessing
of
God
,
in
the
condition
of
life
wherein
he
hath
placed
them
:
whereas
the
casting
off
of
the
yoake
in
beleeuing
seruants
,
would
make
men
conceiue
,
that
God
,
whose
name
they
professe
,
were
the
author
of
confusion
,
and
not
of
order
,
and
that
the
Gospol
were
an
enemie
to
ciuill
and
humane
right
.
For
what
is
more
right
and
equall
,
then
for
masters
to
enioy
their
seruants
,
as
they
do
the
other
parts
of
their
goods
?
and
bet●er
might
a
man
misse
a
great
part
of
his
goods
,
then
the
person
,
and
labour
of
his
seruant
.
Doctr.
The
meanest
Christian
in
his
place
,
may
and
ought
to
bring
glorie
vnto
the
Gospel
.
the
vertues
of
him
that
hath
called
him
.
Vse
.
1.
Let
seruants
,
who
for
most
part
,
leaue
the
care
of
religion
to
others
,
consider
of
this
priuiledge
,
which
the
basenesse
of
their
calling
cannot
depriue
them
of
.
As
in
euery
nation
,
so
in
euery
calling
and
condition
of
life
,
he
that
feareth
God
,
and
worketh
righteousnes
,
is
accepted
of
him
:
yea
,
the
poorest
soule
called
to
partake
of
the
liberties
of
the
Gospel
,
and
freedome
in
grace
,
is
also
called
to
this
glorie
,
that
he
is
one
who
adorneth
the
Gospel
.
Which
consideration
,
may
both
comfort
and
encourage
poore
despised
Christians
in
good
waies
,
and
prouoke
them
by
expressing
Christianitie
in
their
whole
course
,
to
shew
their
cognisance
,
and
manifest
to
what
house
and
family
they
belong
.
2.
How
much
more
doe
those
in
higher
place
,
set
vp
for
many
eyes
to
looke
vpon
,
either
credit
,
or
discredit
the
Gospel
:
and
yet
we
may
say
of
our
age
,
as
Christ
of
his
,
the
poore
receiue
the
Gospel
:
and
this
doctrine
is
much
more
beholding
to
seruants
then
masters
,
to
inferiours
then
superiours
.
3.
Masters
must
vse
meanes
,
that
their
seruants
may
adorne
the
Gospel
,
and
not
with
the
Egyptians
,
looke
only
for
taskes
,
and
businesse
to
be
done
,
but
neuer
exhort
them
to
sacrifice
.
And
yet
more
wretched
are
some
Masters
,
who
when
their
seruants
entreate
to
goe
and
worship
in
the
Church
,
doe
therefore
euill
entreate
them
,
as
those
that
are
too
idle
.
Vers.
11.
For
that
grace
of
God
,
which
bringeth
saluation
vnto
all
men
,
hath
appeared
,
12.
And
teacheth
vs
that
we
should
denie
vngodlinesse
,
and
worldly
lusts
,
and
that
we
should
liue
soberly
,
and
righteously
,
and
godly
in
this
present
world
.
13.
Looking
for
that
blessed
hope
,
and
appearing
of
that
glorie
,
of
that
mightie
God
,
and
of
our
Sauiour
Iesus
Christ
,
In
these
words
,
our
Apostle
layeth
downe
a
generall
reason
,
confirming
and
enforcing
all
the
former
precepts
;
and
it
is
drawne
from
the
end
of
our
redemption
,
which
calleth
all
sorts
of
men
out
of
their
vaine
conuersation
,
vnto
a
profitable
and
religious
course
amongst
men
.
Grace
hath
appeared
to
all
men
,
euen
the
basest
,
aswell
to
seruants
as
masters
,
to
slaues
as
superiours
,
to
one
sort
as
another
,
that
all
sorts
of
men
might
by
new
life
,
and
obedience
walke
answerable
thereunto
.
By
Grace
,
is
meant
the
doctrine
of
the
Gospel
,
called
Act.
20.32
.
The
word
of
grace
:
so
Iude
,
4.
Turne
the
grace
of
God
into
wantonnesse
.
Because
,
1.
it
is
a
gift
of
grace
.
2.
it
teacheth
that
remission
of
sinnes
,
and
life
euerlasting
,
are
obtained
only
by
the
meere
grace
of
God
in
Christ
.
3.
it
is
a
meane
vnder
God
,
to
bring
beleeuers
to
the
participation
of
this
grace
,
through
remission
of
sinnes
by
his
blood
.
This
grace
is
described
,
1.
by
the
adiuncts
,
2.
by
the
ends
of
it
.
The
adiuncts
are
two
:
first
,
the
light
and
cleare
euidence
of
it
in
the
present
manner
of
propounding
;
in
the
word
appeared
,
which
in
the
Greeke
signifieth
a
shining
out
in
greater
brightnesse
then
euer
before
:
for
before
the
rising
vp
of
the
sunne
of
righteousnes●e
,
the
greatest
part
of
the
world
was
in
darknes
;
and
where
most
light
was
in
the
Goshen
of
the
Church
,
it
was
but
in
shadowes
and
obscuritie
;
but
now
a
light
is
sprung
vp
to
them
that
were
in
darknes
,
the
doctrine
of
grace
is
gloriously
preached
to
all
the
world
.
The
second
adiunct
,
is
that
saluation
,
which
this
grace
bringeth
,
and
goeth
with
this
light
:
for
it
is
the
power
of
God
to
saluation
.
And
this
is
amplified
by
the
subiect
,
all
men
:
that
is
,
mankind
,
or
all
conditions
of
men
,
seruants
aswell
as
masters
,
bond
as
free
,
poore
as
rich
,
women
as
men
,
young
as
old
,
&c.
The
ends
of
the
appearing
of
grace
are
two
:
the
former
is
nearer
,
namely
,
to
become
our
schoolmaster
or
teacher
in
this
present
world
.
And
it
teacheth
two
lessons
.
1.
What
we
must
forbeare
and
auoid
,
1.
vngodlinesse
,
2.
worldly
lusts
.
Secondly
,
what
we
must
incline
vnto
,
1.
sobrietie
,
2.
righteousnesse
,
3.
pietie
.
And
this
we
must
doe
in
this
present
life
,
1.
That
others
may
witnesse
with
vs
our
faith
to
be
vnfained
,
for
true
godlinesse
must
not
be
hid
onely
in
the
heart
,
but
visible
also
to
the
eie
of
man
;
both
that
it
may
be
an
acceptable
testimonie
to
the
truth
,
as
also
for
direction
to
some
,
and
conuiction
of
others
.
2.
Because
this
present
world
is
our
nonage
time
,
wherein
we
must
be
schooled
to
these
lessons
;
which
time
if
it
be
neglected
,
there
is
no
time
hereafter
alloted
to
learne
them
in
.
The
latter
ende
is
further
remooued
,
and
concerneth
the
life
to
come
;
namely
,
the
fruition
of
our
hope
,
that
is
by
Metonimy
,
our
glorie
hoped
for
,
in
the
appearing
of
Christ
the
mightie
God
,
which
that
it
may
be
a
spurre
to
our
more
godly
course
,
we
are
willed
to
expect
.
So
that
the
briefe
scope
and
summe
of
the
words
is
,
as
though
he
had
thus
plainly
spoken
:
There
is
great
reason
,
O
Titus
,
that
thou
shouldest
thus
vrge
all
sorts
of
persons
,
young
and
olde
,
men
and
women
,
bond
and
free
,
vnto
such
seueral
duties
and
vertues
,
as
may
most
beautifie
their
profession
;
because
that
blessed
doctrine
of
grace
,
offring
saluation
freely
not
onely
to
Masters
,
but
euen
to
seruants
,
hath
more
brightly
shined
out
in
these
last
,
then
euer
before
in
former
ages
:
and
like
a
schoolemaster
instructeth
,
that
we
should
both
denie
vngodlines
and
vnlawfull
lusts
,
as
also
that
we
should
moderate
our
owne
affections
with
sobrietie
,
exercise
righteousnesse
towards
others
,
and
in
regard
of
God
,
practise
the
power
of
that
religion
which
we
professe
:
and
further
vrgeth
vs
with
thirsting
desire
to
expect
and
long
after
that
heauenly
blessednesse
and
immortall
glorie
now
onely
possessed
by
hope
,
but
which
shall
be
fully
assured
vs
,
when
Iesus
Christ
that
great
God
and
our
Sauiour
shall
appeare
the
second
time
to
our
full
redemption
.
For
the
grace
of
God
]
Doctr.
Although
the
doctrine
of
the
Churches
of
the
olde
and
newe
Testament
be
the
verie
selfe
same
,
in
regard
1.
of
the
author
,
who
is
God
.
2.
substance
and
matter
,
which
is
perfect
righteousnes
required
in
both
.
3.
scope
and
ende
,
to
the
iustification
of
a
sinner
before
God
;
yet
are
there
diuerse
accidentall
differences
betweene
them
,
which
that
we
may
the
better
vnderstand
,
both
the
offices
,
and
the
benefits
by
Christ
,
are
meet
to
be
knowne
:
some
of
them
we
shall
note
out
of
these
words
as
we
shall
come
vnto
them
.
The
first
difference
is
,
doe
this
,
and
liue
;
and
these
must
be
such
as
must
be
framed
according
to
that
perfect
light
and
holinesse
of
nature
,
in
which
we
were
created
:
which
wrappeth
vs
vnder
the
curse
of
sinne
,
and
infolds
vs
in
the
iustice
of
God
,
without
shewing
any
mercie
at
all
?
What
a
yoke
is
it
that
is
euer
galling
vs
for
sinne
,
partly
shewing
it
,
partly
(
not
as
a
cause
indeede
,
but
occasionally
)
increasing
it
,
it
beeing
the
strength
of
sinne
?
1.
Cor.
15.56
.
Now
to
be
vnder
grace
,
is
to
be
freed
from
all
this
bondage
;
not
onely
from
those
elements
and
rudiments
of
the
world
,
no
condemnation
to
those
that
are
in
him
.
Vse
.
1.
Euerie
Christian
ought
to
take
vp
that
exhortation
,
2.
Cor.
6.1
.
We
beseech
you
that
you
receiue
not
the
grace
of
God
in
vaine
:
not
that
the
sauing
graces
of
faith
and
loue
,
&c.
may
be
receiued
and
lost
againe
,
which
is
the
Popish
collection
from
the
place
,
which
speaketh
only
of
the
doctrine
of
grace
and
faith
,
which
may
be
receiued
in
vaine
,
and
is
of
all
such
hypocrites
who
neuer
knewe
what
neede
they
stood
of
this
grace
:
and
therefore
some
receiue
it
into
their
eares
,
not
into
their
hearts
:
into
their
profession
,
not
into
their
practise
;
into
their
lippes
and
tongues
but
neuer
into
the
loue
,
ioy
,
and
other
affections
of
their
hearts
.
Whereas
could
they
see
the
glorie
of
this
ministration
,
they
would
exceede
that
people
in
their
acclamation
and
crie
,
Quest.
But
how
may
a
man
knowe
whether
he
receiue
this
grace
in
vaine
or
no
?
Answ.
By
these
notes
.
1.
Whosoeuer
receiueth
this
grace
in
truth
,
he
receiueth
together
with
the
commandement
,
a
power
which
enableth
him
in
an
acceptable
performance
of
it
;
for
howsoeuer
the
law
is
a
dead
letter
,
quickening
spirit
,
the
words
of
it
are
spirit
and
life
,
in
conferring
the
spirit
of
life
,
whereby
the
beleeuing
soule
is
quickened
in
the
wayes
of
righteousnesse
.
The
first
thing
then
to
be
examined
is
,
whether
the
Gospel
be
in
word
or
in
power
:
for
if
it
beget
onely
to
a
forme
and
outward
profession
of
pietie
and
religion
,
2.
As
he
receiueth
a
power
,
so
doth
he
also
a
will
to
obey
the
precept
of
the
Gospel
:
he
is
not
now
constrained
so
much
by
the
bond
of
the
law
to
obey
God
,
but
the
Sonne
hauing
set
him
free
from
such
compulsion
,
he
becommeth
a
lawe
vnto
himselfe
,
and
of
loue
and
a
free
heart
,
(
if
there
were
no
law
nor
curse
)
he
seeketh
to
please
God
:
the
gracious
working
of
the
spirit
bendeth
his
heart
to
delight
in
the
lawe
,
concerning
the
inner
man
,
and
this
maketh
the
yoake
easie
,
and
the
commandement
not
grieuous
.
The
next
thing
then
to
be
examined
is
,
whether
thou
serue
God
in
the
newenes
of
the
spirit
,
or
oldnes
of
the
letter
:
that
is
,
3.
Whosoeuer
is
not
stirred
vp
to
thankfulnesse
of
heart
and
life
for
his
free
righteousnesse
by
the
only
merit
of
Christ
,
neuer
as
yet
knew
what
this
grace
meant
in
truth
;
for
let
a
man
receiue
but
a
small
benefit
of
his
freind
,
looke
how
he
is
affected
vnto
it
,
and
prizeth
it
,
accordingly
doth
he
testifie
his
thankfulnes
to
the
giuer
:
shall
we
be
thankfull
to
a
mortall
man
(
suppose
a
Prince
)
that
sheweth
vs
a
little
grace
aboue
others
in
some
fauourable
speach
,
countenance
,
or
other
benefit
;
and
can
the
Lord
power
all
his
grace
into
an
heart
which
prizing
it
can
possibly
be
vnthankfull
?
and
where
this
thankfulnesse
is
,
it
will
make
a
man
in
his
heart
to
loue
God
,
to
feare
before
him
,
to
reuerence
his
name
and
his
ordinances
,
to
affect
his
house
,
his
children
,
his
houshold
seruants
,
and
much
more
his
tokens
of
speciall
loue
,
namely
,
his
graces
in
his
owne
or
other
mens
soules
.
In
his
life
it
will
make
him
beware
of
all
sinne
,
which
may
prouoke
so
gracious
a
God
to
displeasure
,
yea
&
striue
in
the
subduing
of
all
sinne
:
for
grace
will
not
stand
with
the
regiment
of
sinne
,
nor
sinne
cannot
raigne
in
him
that
is
vnder
grace
:
to
conclude
,
it
maketh
him
fruitfull
in
all
weldoing
,
which
well
beseemeth
the
spirit
which
he
hath
receiued
:
for
can
either
such
grace
as
this
deserue
lesse
?
or
can
grace
which
fitteth
her
owne
habitation
frame
the
heart
it
taketh
vp
to
lesse
then
the
endeauour
in
all
these
?
The
further
application
of
these
notes
I
will
forbeare
,
and
come
to
the
other
instructions
.
Vse
.
5.
Detest
the
vnmercifulnesse
of
men
,
who
beeing
called
,
neglect
to
teach
the
people
,
for
these
doe
nothing
else
but
damme
vp
all
the
streames
of
grace
from
them
;
and
so
it
appeareth
in
the
people
committed
to
such
vnconscionabla
men
,
who
for
most
part
are
so
gracelesse
and
so
wicked
,
as
though
the
old
Sodomites
were
reuived
againe
.
Bringing
saluation
.
]
This
doctrine
is
a
sauing
doctrine
,
and
word
of
saluation
to
those
that
were
wandring
in
the
pathes
of
death
.
Act.
11.14
.
the
Angel
wishing
Cornelius
to
send
for
Peter
,
affirmeth
,
that
he
shall
speake
to
him
words
whereby
he
and
all
his
house
should
be
saued
.
Whence
it
is
called
the
word
of
life
,
Act.
5.20
.
Goe
,
preach
to
the
people
all
the
words
of
this
life
:
and
the
word
of
eternall
life
,
Ioh.
6.68
.
because
God
hath
ordained
it
to
this
purpose
,
that
whosoeuer
is
brought
to
the
faith
by
it
,
shall
eternally
liue
thereby
.
And
here
is
another
difference
between
the
doctrine
of
the
law
and
Gospel
,
the
which
two
the
Apostle
comparing
together
,
a
killing
letter
,
and
the
ministrie
of
it
,
a
ministrie
of
condemnation
,
and
the
ministration
of
death
:
but
the
Gospel
he
calleth
a
quickning
spirit
,
and
the
ministrie
of
the
spirit
,
and
the
ministration
of
righteousnesse
.
Obiect
.
Psal.
19.7
.
The
law
of
God
conuerteth
the
soule
.
Answ.
But
there
the
law
in
a
more
generall
acceptation
of
the
word
,
comprehendeth
the
whole
doctrine
of
the
couenant
of
life
and
saluation
,
as
it
is
also
Psal.
1.1
.
Blessed
is
the
man
that
meditateth
in
the
law
:
that
is
,
the
word
of
God
day
and
night
.
But
in
this
straiter
sence
,
the
law
is
no
instrumentall
cause
of
faith
,
repentance
,
or
any
grace
;
it
only
woundeth
a
man
,
and
prepareth
him
to
conuersion
,
but
conuerteth
none
;
it
gendereth
to
bondage
,
and
bindeth
him
that
looketh
for
iustification
by
it
,
in
the
conuiction
of
sinne
,
and
deserued
damnation
,
and
there
leaueth
him
in
death
:
only
this
doctrine
of
grace
,
is
the
conuerting
and
quickning
word
,
reuealing
that
God
through
his
Christ
is
become
either
pleased
,
or
placable
with
vs
;
till
which
time
we
cannot
but
either
lie
in
a
slauish
feare
and
the
smarting
twitches
of
our
consciences
,
or
else
desperately
giue
ouer
all
;
but
when
by
the
Gospel
we
perceiue
the
readinesse
of
our
heauenly
Father
to
receiue
them
that
returne
,
then
we
resolue
to
seek
vnto
his
grace
,
to
become
his
,
and
to
loue
him
who
loued
vs
first
.
So
as
the
beleeuer
can
readie
answer
the
Apostles
interrogatorie
,
Tell
mee
,
receiued
yee
the
spirit
,
by
the
workes
of
the
law
,
or
by
the
hearing
of
faith
?
by
workes
,
hearing
of
faith
,
is
meant
the
doctrine
of
the
Gospel
:
hearing
beeing
put
for
the
thing
heard
,
and
faith
,
for
the
doctrine
beleeued
:
they
can
now
answer
,
that
it
is
the
Gospel
,
that
gendreth
vnto
life
,
which
is
the
instrument
of
the
spirit
,
both
for
the
beginning
,
and
confirming
of
regeneration
and
salvation
,
and
that
the
lawe
is
no
cause
(
though
an
occasion
)
of
Gods
grace
,
shewing
onely
the
necessitie
of
some
other
righteousnesse
,
then
that
in
a
mans
selfe
;
but
not
putting
a
man
so
prepared
into
the
possession
of
it
,
which
the
Gospel
onely
can
doe
.
Vse
.
1.
If
only
the
doctrine
of
grace
bring
saluation
,
then
doth
no
doctrine
of
workes
bring
it
,
or
vnto
it
,
neither
in
whole
or
in
part
.
saued
by
grace
onely
:
1.
Our
election
,
Rom.
11.5
.
At
this
time
there
is
a
remnant
according
to
the
election
of
grace
.
But
it
may
be
of
grace
and
foreseene
workes
too
▪
but
the
Apostle
setteth
himselfe
to
preuent
this
obiection
in
the
next
words
,
If
it
be
of
grace
,
it
is
no
more
of
workes
,
or
else
were
grace
no
more
grace
;
but
if
it
be
of
workes
,
it
is
no
more
of
grace
,
or
else
were
workes
no
more
workes
.
2.
Our
calling
,
2.
Tim.
1.9
.
We
are
called
with
an
holy
calling
,
not
according
to
our
works
,
but
according
to
his
purpose
and
grace
.
3.
Our
faith
,
Philip.
1.29
.
It
is
giuen
you
to
beleeue
:
and
faith
is
the
gift
of
God
.
4.
Our
iustification
,
Rom.
3.24
.
We
are
iustified
freely
by
his
grace
.
5.
Our
sanctification
,
Eph.
2.10
.
We
are
his
workemanship
created
vnto
good
workes
,
which
he
ordained
that
we
should
walke
in
them
.
6.
Our
perseuerance
in
grace
is
by
grace
,
Ier.
32.40
.
I
will
put
my
feare
in
their
hearts
,
that
they
shall
neuer
depart
from
me
.
7.
Eternall
life
is
the
free
gift
of
God
,
Rom.
6.23
.
Againe
,
if
our
saluation
were
either
depending
vpon
our
hand
,
or
held
in
our
owne
hands
,
more
easily
might
we
loose
it
,
then
when
we
were
in
our
innocencie
;
gold
were
no
sooner
taken
out
of
little
childrens
hands
,
who
minde
to
play
with
it
rather
then
to
lay
it
vp
,
then
our
comfort
out
of
our
owne
:
but
our
securitie
is
,
that
our
cheife
treasure
is
not
laid
vp
in
such
a
weake
cottage
,
but
our
life
is
hid
in
heauen
,
in
the
free
grace
and
vnchangeable
loue
of
God
:
that
now
,
1.
false
Prophets
cannot
possibly
seduce
the
elect
,
Matth.
24.24
.
2.
though
many
apostates
fall
backe
,
yet
Gods
foundation
abides
sure
,
2.
Tim.
2.19
.
where
Gods
election
is
compared
to
a
great
building
laid
vpon
a
firme
foundation
,
which
may
be
shaken
but
neuer
ouerthrowne
.
3.
though
our
sinnes
like
so
many
billows
,
would
growe
ouer
our
heads
and
drowne
vs
,
yet
this
grace
is
sufficient
for
vs
,
and
vpholds
vs
that
we
sleepe
not
in
death
.
4.
though
tribulations
may
threaten
to
separate
vs
,
yet
this
grace
by
them
driues
vs
nearer
himselfe
;
and
draweth
him
nearer
vnto
vs
,
according
to
that
gracious
promise
,
that
in
sixe
troubles
he
will
be
with
vs
,
and
in
seauen
he
will
not
forsake
vs
.
What
meane
then
the
enemies
of
this
grace
of
God
the
Papists
to
seeke
for
any
part
of
their
iustification
and
saluation
in
merits
and
works
:
whereas
if
we
consider
the
beginning
of
all
our
good
,
which
they
call
the
first
iustification
;
the
Lord
is
found
of
vs
who
sought
him
not
,
his
skirts
couered
vs
when
our
father
was
an
Amorite
,
our
mother
an
Hittite
,
and
we
in
our
blood
.
And
for
the
encrease
of
our
good
,
which
is
that
second
iustification
which
they
dreame
of
,
and
is
indeede
nothing
else
but
the
increase
of
our
sanctification
,
he
beginneth
and
perfecteth
,
he
is
the
author
and
finisher
of
our
faith
,
by
which
we
stand
,
and
hold
on
vnto
saluation
:
confirme
you
to
the
ende
,
that
yee
may
be
blamelesse
in
the
day
of
our
Lord
Iesus
Christ
.
Vse
.
2.
If
this
be
a
doctrine
bringing
saluation
,
then
must
we
embrace
it
as
we
would
saluation
it selfe
:
men
and
brethren
—
to
you
is
the
word
of
saluation
sent
:
this
the
Iewes
knewe
well
enough
,
but
Paul
would
haue
them
acknowledge
the
benefit
,
which
a
verie
fewe
at
this
day
doe
.
2.
To
be
thankefull
for
such
a
mercie
,
not
onely
by
accounting
their
feete
beautifull
,
that
are
the
bringers
of
such
tidings
,
but
by
holding
forth
this
word
of
saluation
,
as
we
are
commanded
,
Phil.
2.16
.
And
this
is
done
,
1.
by
beleeuing
it
in
the
heart
to
iustification
.
2.
by
professing
it
with
the
mouth
to
saluation
.
3.
by
teaching
and
propagating
it
to
others
by
holy
speach
and
example
:
●nd
thus
onely
it
becomes
vnto
vs
as
it
is
in
it selfe
,
a
sweete
sauour
of
life
vnto
life
.
And
this
dutie
is
rather
to
be
thought
vpon
,
because
this
doctrine
although
it
be
in
it
owne
nature
a
word
bringing
saluation
,
yet
may
it
by
accident
through
our
default
become
(
though
not
a
cause
)
an
occasion
of
destruction
,
and
a
sauour
of
death
vnto
death
;
and
what
a
wofull
thing
were
it
so
to
sinne
against
the
Gospell
,
as
it
should
become
(
working
according
to
the
nature
of
the
subiect
)
a
killing
letter
vnto
vs
?
how
fearefull
a
sinne
were
it
to
turne
this
grace
into
wantonnes
,
or
to
neglect
and
yet
much
more
despise
so
great
saluation
?
seeing
this
is
to
sinne
against
the
neerest
and
immediate
word
of
saluation
:
and
if
those
escaped
not
vengeance
who
despised
the
word
spoken
by
angels
;
much
lesse
shall
such
as
despise
the
word
vttered
by
the
Sonne
himselfe
.
To
all
men
,
]
These
words
may
be
expounded
,
1.
without
exception
;
and
then
it
must
be
conceiued
by
way
of
publication
or
manifestation
of
this
grace
,
which
in
the
generall
promises
of
the
Gospel
is
published
and
offered
to
all
,
excepting
none
,
whosoeuer
beleeueth
shall
be
saued
.
2.
with
restraint
,
when
this
grace
bringeth
saluation
by
way
of
exhibition
,
not
offring
only
,
but
conferring
the
same
.
And
the
restraints
are
two
.
1.
it
bringeth
saluation
to
all
men
,
namely
,
that
are
elected
and
saued
:
for
whosoeuer
are
saued
,
must
passe
by
this
doore
,
and
come
to
the
knowledge
of
the
truth
:
neither
can
this
be
thought
strange
of
him
,
who
considereth
that
the
Scriptures
acknowledge
such
a
generalitie
,
yea
a
world
of
the
elect
onely
.
God
was
in
Christ
reconciling
the
world
vnto
himselfe
,
that
is
,
the
beleeuers
who
onely
are
reconciled
:
and
Christ
is
the
lambe
that
takes
away
the
sinnes
of
the
world
,
that
is
,
of
his
elect
:
see
also
Ioh.
14.31
.
2.
It
bringeth
saluation
to
all
men
;
that
is
,
all
kinds
and
conditions
of
men
,
not
to
euerie
particular
or
singular
of
the
kinds
,
but
to
all
the
sorts
and
kinds
of
men
,
to
seruants
as
well
as
masters
,
to
Gentile
as
well
as
Iew
,
to
poore
as
rich
.
Thus
is
it
said
that
God
would
haue
all
men
saued
,
that
is
,
of
all
sorts
of
men
some
:
so
Christ
healed
all
diseases
,
that
is
,
all
kinds
of
diseases
;
and
the
Pharisies
tithed
all
hearbs
,
that
is
,
all
kinds
;
for
they
tooke
not
euerie
particular
hearb
for
tithe
,
but
tooke
the
tenths
of
euerie
kinde
,
and
not
the
tenth
of
euery
hearb
.
Hee
sheweth
his
word
vnto
Iacob
,
his
statutes
and
iudgements
vnto
Israel
,
he
dealt
not
so
with
euery
nation
,
neither
haue
they
knowne
his
waies
.
But
now
in
this
last
age
of
the
world
,
this
couenant
of
grace
and
life
at
least
,
for
propounding
,
is
made
common
to
all
people
:
now
euery
man
is
inuited
vnto
repentance
,
which
was
kept
secret
from
the
beginning
of
the
world
,
is
published
to
all
nations
,
Rom.
16.26
.
Vse
.
1.
This
place
thus
rightly
interpreted
,
yeeldeth
no
patronage
to
that
deuise
of
Vniuersall
election
,
many
are
called
,
not
euery
particular
man
,
and
the
greatest
part
of
the
world
haue
alwaies
bin
out
of
the
couenant
;
besides
of
them
that
are
called
,
few
come
,
so
as
all
to
whom
this
grace
is
published
,
participate
not
in
it
.
Vse
.
2.
Note
the
extent
of
this
couenant
farre
aboue
the
other
:
whence
it
is
fitly
called
by
Iude
,
the
common
saluation
,
as
in
regard
of
the
ends
,
and
meanes
of
it
,
so
also
in
respect
of
the
subiects
called
vnto
it
:
so
in
the
former
Chapter
,
vers.
4.
it
is
called
the
common
faith
,
not
onely
in
regard
of
the
kind
,
and
obiect
of
it
,
but
also
of
the
subiects
,
persons
of
all
kinds
beeing
called
thereunto
:
which
consideration
should
stirre
vp
our
reioysing
,
in
that
the
barren
and
desolate
hath
more
children
,
then
the
married
wife
,
that
the
place
of
the
tents
of
the
Church
is
so
enlarged
,
and
the
courtaines
of
her
habitation
spread
out
;
as
we
are
exhorted
,
Isa.
54.1
.
Vse
.
3.
Note
that
the
kingdome
of
Christ
admitteth
no
distinction
of
men
;
it
is
not
of
this
world
,
which
accepteth
of
men
for
their
place
,
countrie
,
calling
:
but
all
countries
and
callings
are
alike
vnto
God
,
in
euery
nation
and
calling
he
that
feareth
him
,
is
accepted
of
him
:
he
neither
accepteth
the
person
of
the
Prince
,
nor
of
the
poore
,
for
they
both
are
the
worke
of
his
hands
:
he
calleth
the
Gentile
,
the
seruant
,
the
poore
,
Lo
Ammi
,
and
Lo
Ruhania
,
may
reioyce
that
we
are
receiued
to
pitie
,
and
that
the
wing
of
Gods
mercie
is
stretched
ouer
vs
,
who
iustifieth
the
circumcision
of
faith
,
and
the
vncircumcision
through
faith
.
I
am
a
drie
tree
,
the
Lord
hath
surely
separated
me
from
his
people
,
but
whosoeuer
cleaueth
vnto
the
Lord
to
loue
the
Lord
and
serue
him
,
them
he
will
giue
a
name
better
then
of
sonnes
and
daughters
,
euen
an
euerlasting
name
,
that
shall
not
be
put
out
.
Vse
.
4.
This
meeteth
also
with
a
wofull
delusion
among
many
Protestants
,
to
whom
when
we
call
for
conscionable
walking
in
a
Christian
course
,
What
,
say
they
,
did
not
Christ
die
for
all
men
?
and
is
not
heauen
as
open
for
mee
as
for
others
?
would
not
God
haue
all
men
to
be
saued
?
is
he
not
mercifull
?
will
he
condemne
for
such
and
such
things
?
which
what
is
it
else
,
but
from
the
abundance
of
grace
,
to
make
their
sinnes
superabound
?
and
thus
they
plainly
shew
that
they
were
neuer
yet
effectually
called
,
and
that
although
they
haue
bin
called
to
the
supper
,
yet
haue
they
refused
to
come
.
Hath
appeared
,
]
The
Gospel
is
compared
to
a
great
light
shining
out
brightly
and
gloriously
.
1.
a
light
,
in
that
1.
it
dispelleth
a
manifold
darknesse
,
which
before
occupied
the
minds
of
men
.
2.
in
regard
of
direction
.
3.
comfort
which
it
bringeth
to
the
beleeuing
soule
.
a
great
light
:
wherein
is
a
fourth
difference
from
the
old
Testament
,
in
which
all
things
were
more
darke
and
obscure
through
the
vaile
of
figures
,
and
ceremonies
,
so
as
their
light
was
but
like
the
obscure
light
of
the
sunne
before
the
rising
;
1.
Many
were
the
types
,
and
predictions
of
the
old
Testament
,
which
must
be
knowne
to
be
accomplished
in
the
new
;
which
for
this
cause
must
as
farre
excel
the
other
in
light
and
brightnesse
,
from
the
least
to
the
greatest
all
should
know
the
Lord
:
mountaine
of
the
Lord
should
be
lifted
vp
vpon
the
toppe
of
the
mountaines
,
that
all
the
earth
should
be
filled
with
the
knowledge
of
God
,
as
the
waters
couer
the
sea
:
the
which
if
they
be
fulfilled
,
then
this
great
light
hath
appeared
.
3.
The
generalitie
of
the
doctrine
confirmeth
the
same
:
For
all
nations
were
to
be
called
to
the
embracing
of
it
,
Gentiles
,
Arabians
,
Barbarians
,
and
the
rest
euen
of
the
most
barbarous
Heathens
:
much
light
therefore
and
perspicuitie
was
to
be
required
in
such
a
doctrine
,
as
should
acquaint
all
nations
,
not
only
with
it selfe
,
but
all
that
doctrine
also
which
was
formerly
deliuered
in
all
ages
to
the
Church
of
God
:
and
this
latter
most
full
and
clearely
explaned
in
the
former
.
This
light
in
this
regard
is
growne
(
like
that
cloud
)
from
an
handbreadth
to
couer
the
whole
heauens
;
and
is
indeed
that
water
running
vnder
the
threshold
of
the
sanctuarie
,
which
is
risen
from
the
ankles
to
a
riuer
,
yea
a
sea
couering
the
earth
.
4.
The
exhibiting
of
Christ
in
fulnesse
of
time
,
who
came
from
his
fathers
bosome
,
In
Christ
is
now
put
away
.
In
this
respect
our
Sauiour
affirmeth
,
that
although
among
them
that
were
borne
of
women
,
there
was
not
a
greater
then
Iohn
,
(
who
yet
in
regard
of
his
person
,
was
inferiour
to
sundrie
of
the
Prophets
)
because
of
them
all
he
was
nearest
vnto
Christ
,
and
in
his
ministerie
pointed
at
him
with
the
finger
now
exhibited
into
the
world
;
yet
the
least
minister
,
in
the
kingdome
of
heauen
,
that
is
,
of
the
new
Testament
,
is
greater
then
he
.
For
he
can
preach
that
the
sonne
of
man
is
lifted
vp
,
dead
,
raised
,
ascended
,
which
Iohn
could
not
doe
,
as
neere
as
he
was
,
and
much
lesse
Abraham
,
Dauid
,
and
the
other
Prophets
,
who
sawe
his
daie
further
off
.
Obiect
.
But
hereby
it
seemeth
that
before
Christs
appearing
,
the
doctrine
of
the
Gospel
appeared
not
.
Answ.
We
must
consider
the
Gospel
in
a
double
respect
:
1.
As
it
is
a
doctrine
conteyning
a
promise
of
grace
,
freely
for
the
Messiah
,
who
was
to
be
the
sonne
of
Abraham
,
and
Dauid
;
and
thus
was
it
euer
in
the
Church
,
deliuered
by
God
immediatly
to
Adam
after
the
fall
;
Moses
writ
also
of
him
,
and
to
him
giue
all
the
Prophets
witnesse
.
2.
As
a
doctrine
propounding
free
grace
in
Christ
exhibited
,
dead
,
raised
,
Gospel
fore-promised
,
Rom.
1.2
.
Vse
.
1.
In
that
the
doctrine
of
the
Gospell
is
such
a
shining
light
,
we
may
see
the
miserable
estate
of
such
as
want
the
meanes
of
it
,
who
abide
in
obscuritie
and
darkenesse
,
euen
as
those
are
in
the
night
,
to
whom
the
sunne
is
not
risen
;
Vse
.
2.
Note
hence
with
how
little
danger
we
can
shut
our
eyes
against
such
a
light
as
is
risen
vp
vnto
vs
;
shall
we
without
blame
now
liuing
as
at
midday
,
see
no
more
nor
so
much
as
those
who
liued
in
the
dawning
?
It
will
be
here
said
,
but
God
forbid
that
we
should
not
receiue
this
light
,
and
walke
also
in
the
direction
of
it
,
and
to
say
the
contrarie
were
to
broach
a
slaunder
.
To
which
I
say
,
that
when
Christ
himselfe
preached
,
most
of
the
Iewes
were
blind
still
,
so
true
it
is
that
many
who
heare
and
professe
the
Gospel
,
yet
neuer
receiued
the
light
to
walke
by
it
.
Some
receive
indeede
this
light
superficially
vpon
themselues
,
as
the
light
of
the
sunne
falling
vpon
trees
and
stones
,
it
enlighteneth
the
outside
,
and
warmeth
the
barke
a
little
,
but
peirceth
not
into
the
heart
and
midst
of
them
:
so
the
Gospel
shineth
round
about
many
professors
,
and
it
may
be
conformeth
some
outward
actions
,
and
set
them
forward
to
speake
of
it
,
and
for
it
,
at
least
for
a
while
,
but
it
gets
not
within
them
,
nor
peirceth
their
hearts
:
there
is
no
change
there
,
the
soule
nastie
corners
of
them
lie
vnswept
still
,
and
so
they
remaine
hypocrites
still
.
Others
receiue
this
sunshine
no
otherwise
then
the
aire
receiueth
the
light
of
the
sunne
;
when
the
bodie
of
the
sunne
is
present
,
it
enlighteneth
the
whole
aire
,
but
the
bodie
of
the
sunne
departing
,
darkenes
succeedeth
againe
:
so
many
hea●ers
may
be
affected
with
the
present
sound
of
the
word
,
and
thinke
themselues
sufficiently
enlightened
,
but
the
sound
beeing
gone
,
the
former
darkenes
commeth
,
they
heare
many
things
but
keepe
nothing
,
and
so
make
themselues
fit
for
many
stripes
.
Quest.
But
how
shall
I
knowe
whether
I
receiue
this
light
aright
or
no
?
Answ.
By
these
notes
.
walke
as
children
of
light
:
but
how
shall
we
doe
that
?
the
Apostle
Iohn
telleth
vs
,
walke
in
the
light
;
and
while
we
haue
the
light
.
The
Israelites
might
not
mooue
a
foote
towards
Canaan
,
but
by
direction
of
the
pillar
,
and
the
wise
men
could
not
goe
to
Christ
without
his
starre
.
Secondly
,
light
is
a
pleasant
thing
to
the
eie
,
saith
Salomon
,
and
a
comfortable
thing
it
is
to
a
poore
prisoner
to
behold
the
light
of
the
sunne
,
through
neuer
so
small
a
creuise
;
In
like
manner
is
the
glad
message
of
the
Gospel
to
the
Christian
soule
that
knowes
it
aright
,
as
if
vnexpected
tydings
of
a
pardon
were
brought
to
a
malefactor
readie
to
execution
.
Examine
thy
soule
then
,
are
the
statutes
of
the
Lord
thy
delight
,
thy
solace
,
thy
songs
in
this
time
of
thy
pilgrimage
?
for
as
the
child
of
God
knowes
his
freedome
from
all
powers
of
darkenesse
,
so
can
he
not
(
if
he
be
out
of
beginnings
of
conuersion
,
and
act
of
temptation
)
but
haue
sweete
comforts
in
his
soule
from
the
sense
and
feeling
of
the
same
.
Thirdly
,
thou
must
not
onely
take
direction
and
comfort
,
but
goe
on
to
one
thing
yet
wanting
,
required
,
2.
Cor.
3.18
.
namely
,
that
seeing
we
behold
the
glorie
of
the
Lord
with
open
face
,
we
must
be
changed
into
the
same
image
from
glorie
to
glorie
:
that
is
,
seeing
by
the
appearing
of
grace
the
vaile
is
remooued
,
that
we
may
see
the
face
of
God
clearely
,
now
must
we
by
meanes
of
this
knowledge
be
transformed
into
his
image
;
that
image
in
which
we
were
created
must
be
daily
renewed
,
and
by
degrees
further
restoared
in
vs
,
which
is
the
meaning
of
the
Apostle
when
he
saith
,
from
glorie
to
glorie
:
for
wheresoeuer
this
shining
light
is
receiued
,
it
not
onely
illuminateth
the
mind
with
knowledge
of
the
truth
;
but
by
little
and
little
it
transformeth
the
whole
man
into
it selfe
.
Whence
the
Apostle
saith
,
Coloss.
3.10
.
that
the
newe
man
is
renewed
in
knowledge
after
the
image
of
him
that
created
him
:
and
no
light
else
can
change
the
thing
enlightened
into
it selfe
.
Examine
then
whether
thou
art
not
onely
inlightened
with
knowledge
and
vnderstanding
,
but
whether
thou
art
changed
by
it
from
an
vnbeleeuer
and
vnrighteous
person
,
to
a
beleeuer
,
fruitfull
in
the
workes
of
faith
,
whereby
thy selfe
shinest
as
a
light
in
the
world
.
yet
a
little
while
,
and
the
light
is
with
you
:
and
let
the
day
once
slippe
,
whosoeuer
walketh
,
walketh
in
darkenesse
,
he
that
worketh
,
worketh
the
works
of
darkenes
;
the
former
knoweth
not
whether
he
goeth
;
the
latter
knoweth
not
what
,
or
how
he
worketh
:
and
let
this
worke
be
neuer
so
ciuill
and
seemely
,
yea
let
it
be
neuer
so
good
in
the
matter
,
yet
is
it
euill
in
respect
of
the
worker
.
4.
Those
that
regard
not
the
light
while
it
abideth
,
iustly
either
forfeit
it
,
and
make
themselues
vnworthie
the
kingdome
,
or
by
Gods
iust
iudgement
are
hardened
by
it
vnto
further
euill
,
the
God
of
heauen
in
his
iustice
giuing
them
vp
to
the
god
of
the
world
to
be
blinded
to
destruction
,
and
ruled
at
his
will
,
wherein
we
might
be
plentifull
in
examples
.
5.
What
light
soeuer
can
befall
a
Christian
,
is
by
meanes
of
this
:
Art
thou
in
the
darkenesse
of
ignorance
and
blindnesse
?
this
is
a
meanes
of
the
spirit
to
enlighten
the
darke
dungeon
of
thy
heart
,
and
no
other
.
Art
thou
in
the
blacke
darkenesse
of
thy
sinnes
?
here
is
a
light
discouering
the
remission
of
thy
sinne
,
the
imputation
of
Christs
righteousnesse
.
Art
thou
compassed
with
the
darkenesse
of
Gods
displeasure
for
sinne
?
this
by
offring
conditions
of
grace
and
reconciliation
,
maketh
the
face
of
God
to
shine
vpon
thee
.
Art
thou
plunged
in
the
darke
deeps
of
afflictions
and
miseries
?
hence
shineth
out
the
light
of
comfort
,
mitigation
,
and
deliuerance
.
Art
thou
by
temptation
laid
in
the
darke
graue
of
vtter
darkenes
,
death
,
and
damnation
in
thy
owne
sense
and
apprehension
?
here
onely
seest
thou
Christ
abolishing
death
by
his
appearing
,
bringing
life
and
immortalitie
vnto
light
by
the
Gospel
,
inheritance
of
the
Saints
in
light
.
Lastly
,
the
freedome
of
this
gift
to
such
wretched
and
vngodly
persons
strongly
perswadeth
,
that
we
should
as
freely
offer
our selues
to
the
light
,
as
it
freely
offereth
it selfe
vnto
vs
.
The
which
reason
is
expresse
in
the
text
,
which
saith
,
that
this
grace
offered
it selfe
,
and
appeared
,
when
men
sought
it
not
,
desired
it
not
,
obtained
it
not
by
entreatie
,
or
otherwise
.
So
Ioh.
3.19
.
the
light
is
come
into
the
world
,
namely
,
the
world
not
expecting
it
,
nor
wishing
it
,
nay
when
it
shone
gloriously
vpon
them
,
they
not
acknowledging
it
;
and
this
is
not
the
least
motiue
to
the
willing
and
thankefull
entertainement
of
it
.
Notwithstanding
all
which
reasons
,
2.
Others
turne
against
it
,
and
hate
it
,
and
the
candlestickes
too
which
hold
it
forth
vnto
them
:
they
complaine
of
the
brightnesse
of
the
sunne
,
and
of
too
much
preaching
:
they
scoffe
at
it
,
and
disgrace
it
,
and
the
bringers
of
it
:
and
these
are
monsters
in
nature
;
for
all
creatures
naturally
loue
light
,
and
follow
it
,
except
hatefull
battes
,
and
owles
,
and
such
like
:
all
true
men
loue
the
light
,
and
the
day
,
but
the
theife
robbeth
in
the
night
,
the
adulterer
watcheth
the
twilight
,
he
that
is
drunk
is
drunk
in
the
night
,
and
Christ
concluded
against
him
that
hateth
the
light
,
that
he
is
an
euill
doer
.
3.
Others
are
not
so
malicious
against
the
light
,
but
would
faine
ioyne
light
and
darknesse
together
:
they
would
be
professors
,
and
goe
for
good
Christians
,
but
would
not
forsake
some
profits
and
pleasures
of
sinne
.
The
first
thing
that
euer
God
did
in
the
creation
,
was
the
separation
of
light
from
darknesse
;
which
is
the
first
thing
also
in
regeneration
.
The
law
condemned
all
mixtures
,
and
halting
betweene
two
;
and
the
Gospel
teacheth
,
that
we
are
either
children
of
the
night
,
or
of
the
day
,
and
cannot
be
both
at
one
time
,
no
more
then
it
can
be
night
when
the
sunne
is
in
the
midst
of
heauen
.
Let
professours
therefore
knowing
that
the
Arke
and
Dagon
will
not
stand
together
;
and
that
they
are
either
in
Goshen
or
Egypt
;
beware
of
thrusting
this
earth
betweene
this
sunne
and
themselues
;
for
such
an
ecclipse
portendeth
great
ensuing
euills
.
4.
Another
sort
would
faine
walke
in
this
light
,
but
would
be
loth
to
be
seene
in
it
;
would
haue
the
vse
of
it
,
and
yet
hide
it
vnder
a
bushell
too
;
and
therefore
keepe
it
with
them
,
but
as
in
a
theeues
lanthorne
,
that
none
can
know
there
is
any
light
there
besides
themselues
;
for
feare
of
reproach
,
or
danger
they
will
not
be
knowne
what
they
are
a
doing
:
but
they
mistake
this
light
,
if
they
thinke
it
can
be
kept
so
close
;
for
where
euer
it
is
,
it
is
a
glorious
shining
light
;
and
can
no
more
abide
hidde
,
then
the
sunne
can
be
couered
with
a
bushell
,
or
put
into
a
lanthorne
.
5.
A
last
sort
haue
walked
in
the
light
heretofore
,
and
made
good
beginnings
,
but
haue
thought
the
day
too
long
,
and
are
growne
wearie
of
the
sunne
:
and
therefore
as
the
people
,
Exod.
35.
at
the
first
brought
too
much
to
the
Temple
,
but
after
wards
sacrilegiously
deuoured
these
holy
things
,
as
the
Prophet
witnesseth
:
euen
so
in
the
beginning
of
her
late
Maiesties
raigne
,
this
light
was
accounted
of
,
followed
,
and
happily
entertained
;
but
since
,
the
verie
length
of
the
day
hath
wearied
the
labourers
.
A
third
Vse
might
here
be
fitly
followed
,
against
those
who
still
accuse
the
Scriptures
of
obscuritie
,
now
when
the
vaile
is
gone
,
and
the
light
is
gloriously
shining
:
and
thence
frame
a
consequent
,
more
impious
and
absurd
,
then
the
premisses
,
namely
,
that
therefore
they
must
not
be
medled
withall
of
common
people
,
but
onely
by
the
Popes
licentiates
;
against
whom
I
only
affirme
,
that
they
as
yet
neuer
saw
the
expresse
face
of
Christ
in
the
Gospel
;
and
that
when
all
vailes
and
shadowes
continued
vnremooued
,
it
was
not
lawfull
for
any
Iew
thus
to
reason
.
And
teacheth
vs
to
denie
vngodlinesse
,
and
worldly
lusts
,
]
This
doctrine
of
the
Gospel
is
a
schoolemaster
,
and
full
of
instruction
,
wherein
it
differeth
not
from
the
law
;
for
euen
that
also
teacheth
the
deniall
of
vngodlinesse
,
and
a
sober
,
righteous
,
and
godly
life
.
Quest.
What
neede
the
Gospel
then
teach
ouer
the
same
thing
againe
?
Answ.
Because
though
they
teach
these
same
things
,
yet
they
differ
in
the
manner
of
teaching
.
For
1.
the
law
can
teach
,
and
command
them
onely
;
but
the
Gospel
by
sanctifying
and
inspiring
a
new
life
into
beleeuers
,
giueth
them
with
the
commandement
,
there
was
no
sacrifice
for
that
sinne
.
And
this
manner
of
perswasion
the
Apostle
here
vseth
,
in
saying
,
grace
which
bringeth
saluation
,
teacheth
vs
.
Doct.
1.
In
that
the
Gospel
is
a
teacher
,
them
,
and
to
learne
of
him
,
yea
they
are
bound
to
fulfill
the
law
of
Christ
:
Vse
.
1.
This
doctrine
meeteth
with
that
slaunder
of
the
Popish
Church
,
whereby
they
accuse
our
doctrine
of
licentiousnesse
,
and
affirme
,
that
we
teach
that
a
iustified
person
is
freed
from
all
keeping
of
the
law
:
that
all
the
law
is
fulfilled
in
beleeuing
:
that
there
is
no
sinne
,
but
vnbeleefe
:
and
that
nothing
but
faith
is
commanded
in
the
Gospel
:
as
for
other
things
they
are
indifferent
,
not
commanded
,
nor
forbidden
.
All
which
,
with
many
moe
to
this
purpose
,
be
there
owne
words
,
Doe
we
through
faith
destroie
the
law
?
God
forbid
:
yea
we
establish
the
law
.
For
although
the
regenerate
be
not
vnder
the
law
,
in
regard
of
1.
iustification
,
2.
accusation
,
3.
coaction
,
4.
condemnation
;
yet
are
they
vnder
it
in
regard
of
direction
,
instruction
,
and
obedience
,
so
as
it
is
not
yet
destroied
:
nay
,
it
is
established
by
the
Gospel
,
1.
by
apprehending
Christs
righteousnesse
for
the
perfect
obedience
vnto
it
,
and
fulfulling
of
it
by
our
suretie
:
2.
by
our
owne
inchoate
obedience
vnto
it
,
which
by
meanes
of
the
Gospel
,
beeing
a
quickning
spirit
,
we
are
enabled
vnto
,
and
by
the
same
is
also
made
acceptable
and
pleasing
vnto
God
,
through
his
Christ
.
Vse
.
2.
Many
a
loose
Christian
can
well
endure
to
heare
,
that
the
doctrine
of
grace
bringeth
saluation
,
But
in
great
wisedome
hath
the
Lord
happily
ioyned
these
two
together
,
saluation
and
instruction
,
to
shew
that
he
that
hath
no
care
for
the
latter
,
hath
no
part
in
the
former
:
grace
bringeth
saluation
to
none
but
to
the
schollers
of
Christs
schoole
;
it
is
then
no
matter
to
thee
that
grace
hath
appeared
,
nor
any
benefit
to
thee
that
it
bringeth
saluation
,
vnlesse
thou
be
also
instructed
by
it
in
the
lessons
following
.
Doe
thou
become
docible
as
a
child
,
as
an
obedient
child
fashion
thy selfe
and
suffer
thy selfe
to
be
moulded
into
the
obedience
of
it
,
or
els
in
vaine
expectest
thou
saluation
by
this
doctrine
:
neuer
dare
to
diuorce
the
things
which
God
hath
coupled
.
it
bringeth
saluation
:
we
learne
what
is
a
notable
meanes
both
to
represse
any
temptation
or
stirring
lust
,
by
which
we
might
be
ouercaried
vnto
euill
;
as
also
a
pricke
and
motiue
to
prouoke
our selues
forward
vnto
good
,
namely
,
to
consider
of
Gods
goodnesse
towards
vs
,
and
what
he
hath
done
for
vs
.
This
argument
is
frequent
in
the
Scriptures
:
see
1.
Pet.
1.17.18
.
If
you
call
him
father
,
passe
the
time
of
your
dwelling
here
in
feare
:
knowing
that
you
were
redeemed
,
&c.
And
the
reason
is
of
great
force
,
for
gifts
and
good
turnes
haue
great
power
to
hold
mens
harts
to
the
bestower
,
that
a
man
is
scarce
his
owne
but
as
the
borrower
is
a
seruant
to
the
lender
,
so
much
more
doth
the
giuer
binde
the
receiuer
;
but
if
the
gift
be
no
trifle
,
but
of
great
price
and
necessarie
vse
,
the
receiuer
is
much
more
straitly
bound
then
before
.
prospereth
where
euer
it
goeth
,
noting
the
great
power
that
gifts
haue
to
sway
the
heart
to
good
or
euill
,
and
this
latter
so
effectually
,
as
they
can
make
a
man
who
hath
eyes
of
his
owne
,
to
shut
them
vp
&
see
with
other
mens
,
yea
&
force
euen
wise
men
to
peruert
iudgement
.
Ioseph
when
he
wrastled
with
the
wicked
attempt
of
his
impudent
mistris
,
how
did
he
fortifie
himselfe
against
such
a
shamlesse
motion
?
hee
considered
that
his
Master
had
committed
all
into
his
hand
,
and
aduanced
him
aboue
all
in
the
house
,
saue
his
Mistrisse
:
how
should
I
then
(
saith
he
)
commit
a
fact
of
such
indignitie
against
him
;
for
besides
the
wickednesse
of
it
against
God
,
shamelessnes
it selfe
would
be
ashamed
of
it
.
And
as
he
was
withdrawne
from
this
sinne
,
so
by
the
same
motiue
would
the
Apostle
draw
on
euery
Christian
to
the
performance
of
euery
Christian
dutie
:
for
hauing
disputed
of
free
iustification
by
faith
,
and
shewed
both
from
what
estate
,
and
vnto
what
condition
beleeuers
were
brought
;
he
laieth
this
for
a
ground
to
build
his
exhortation
vnto
holy
life
,
Rom.
12.1
.
I
beseech
you
brethren
by
the
mercies
of
God
euen
by
these
mercies
of
God
,
be
perswaded
to
g●ue
vp
your
bodies
a
liuing
,
holy
,
and
acceptable
sacrifice
vnto
God
,
and
fashion
not
your selues
like
vnto
this
world
.
Vse
.
In
any
temptation
vnto
sinne
,
say
to
thy selfe
as
Ioseph
:
what
was
I
a
bondman
before
I
came
to
my
master
?
nay
,
was
I
vnder
damnation
before
,
as
the
bringing
of
saluation
implyeth
?
was
I
without
God
,
without
Christ
,
held
vnder
chaines
of
darkenesse
?
was
sentence
passed
against
me
not
to
die
on
a
gibbet
,
but
to
be
held
vnder
euerlasting
death
with
the
damned
?
hath
the
Lord
by
the
word
of
his
grace
giuen
mee
a
free
pardon
,
and
deliuered
me
from
all
this
wofull
estate
?
Oh
how
can
I
do
this
wickednes
against
such
a
master
?
against
my
God
,
who
hath
not
onely
freed
me
from
my
miserie
,
but
aduanced
me
to
such
dignitie
,
as
no
man
is
in
the
house
aboue
me
:
and
made
me
not
steward
onely
,
but
heire
with
Christ
to
partake
in
the
same
glorie
with
him
:
Oh
I
could
neuer
answer
such
vnthankefulnes
.
Would
God
men
in
temptations
would
lay
such
considerations
to
heart
,
and
then
could
they
not
be
so
headlong
carried
into
the
common
sinnes
of
the
age
,
of
swearing
,
drinking
,
sabbath
breaking
,
vncleannes
,
and
such
like
.
Againe
,
if
the
Lord
make
any
suit
vnto
vs
,
as
he
maketh
many
in
the
ministerie
of
the
word
,
the
motions
of
his
spirit
,
and
the
counsels
and
exhortations
of
his
children
;
either
to
call
vs
forward
in
grace
,
or
recall
vs
from
some
sinne
;
here
is
a
strong
motiue
for
the
good
speed
of
it
,
euen
the
laying
to
our
hearts
the
great
things
he
hath
done
for
our
soules
:
he
can
command
vs
nothing
,
but
we
are
sure
he
hath
done
farre
more
for
vs
:
say
then
with
thy selfe
,
oh
I
was
attainted
of
high
treason
against
God
the
King
of
glorie
,
cast
and
condemned
by
the
law
,
my
necke
was
vpon
the
block
,
and
the
streak
of
death
was
euen
a
giuing
:
and
then
did
this
great
King
send
me
a
most
vnexpected
,
but
a
most
welcome
pardon
;
he
hath
put
away
my
offence
,
abolished
the
staine
of
it
,
and
restored
me
by
act
of
parliament
kept
in
heauen
to
my
blood
:
nay
more
,
aduanced
mee
to
an
honourable
office
neere
himselfe
,
that
none
is
in
greater
grace
then
I
am
:
shall
this
King
now
command
mee
any
thing
that
shall
seeme
burdensome
?
can
he
command
any
thing
so
soone
,
but
I
must
needs
call
to
minde
such
free
grace
formerly
bestowed
?
Nay
,
doth
he
enioyne
me
but
some
small
peece
of
seruice
for
mine
owne
good
,
and
vrge
me
thereto
with
the
remembrance
of
his
former
grace
towards
me
?
Oh
what
an
vnthankfull
creature
were
I
,
if
so
equall
a
suit
should
not
preuaile
with
mee
,
but
goe
vnrespected
.
In
a
word
,
let
vs
be
glad
of
such
a
gentle
schoolmaster
,
which
inuiteth
vs
by
such
allurements
,
which
if
they
be
not
of
force
to
mooue
,
and
preuaile
with
men
,
there
remaineth
nothing
but
that
the
terrors
and
curses
of
the
law
returne
againe
vpon
them
,
and
these
shall
schoole
and
tame
them
well
inough
.
Now
we
come
to
the
former
of
the
lessons
which
grace
teacheth
,
namely
to
denie
,
1.
vngodlinesse
,
2.
worldly
lusts
.
By
vngodlines
is
meant
properly
euery
transgression
of
the
first
table
,
namely
,
all
irreligion
and
open
despight
of
God
and
his
ordinances
;
all
negligent
also
and
deceitfull
seruing
of
him
:
an
inbred
and
mother
sinne
,
hauing
so
many
sinnes
sucking
vpon
her
,
as
there
are
wayes
whereby
any
or
all
the
fowre
first
commandements
are
transgressed
.
By
worldly
lusts
are
meant
two
things
.
1.
the
lust
of
vnlawfull
things
,
which
tend
to
our
owne
hurt
,
or
our
neighbours
,
in
bodie
,
goods
,
name
,
&c.
2.
the
vnlawfull
or
immoderate
lust
of
things
lawfull
,
which
are
brought
to
three
heads
.
The
lust
of
the
flesh
,
that
is
,
desire
to
liue
softly
,
to
fare
daintely
and
deliciously
euerie
day
,
and
that
the
soule
may
take
the
ease
;
and
much
more
the
fruits
of
these
,
as
vnchast
desires
,
lustfull
and
rouing
affections
,
and
looks
;
loose
and
vncleane
words
and
practises
.
2.
Lust
of
the
eyes
,
the
couetous
and
crauing
eye
,
the
euill
eie
,
which
can
see
nothing
but
it
wisheth
it
:
the
excessiue
seeking
and
holding
of
earthly
things
,
immoderate
desire
of
riches
.
Achan
will
haue
the
cursed
Babylonish
wedge
and
garment
;
and
Ahab
will
fall
sicke
on
his
bed
for
Naboths
vineyard
.
3.
Pride
of
life
,
ambition
,
thirst
after
preferments
,
state
,
credit
,
popularitie
,
blind
selfe
loue
,
contempt
of
others
,
boasting
,
rash
confidence
,
&c.
All
these
are
called
worldly
lusts
,
because
1.
they
are
not
of
the
father
,
but
of
the
world
,
These
must
be
denied
,
that
is
,
when
temptation
by
Satan
,
the
world
,
or
our
owne
corrupt
flesh
will
be
still
egging
and
vrging
,
yea
soliciting
and
prouoking
with
much
instance
to
euill
:
as
,
thou
seest
others
do
thus
and
thus
:
or
else
pitie
thy selfe
,
fauour
thy selfe
,
enioy
this
pleasure
,
it
is
twilight
,
or
darkenes
couereth
thee
;
here
must
be
as
instant
denialls
and
refusalls
,
as
it
was
with
Ioseph
,
so
must
it
be
with
euerie
Christian
:
albeit
his
mistris
spake
to
him
day
by
day
,
yet
he
harkened
not
vnto
her
,
but
kept
him
out
of
her
company
,
and
when
she
offred
violence
to
him
,
he
fled
out
from
her
.
But
by
whom
must
these
be
denied
?
Lastly
,
the
Apostle
speaking
indefinitely
,
sheweth
that
all
these
must
be
denyed
,
no
vngodlines
,
no
one
lust
excepted
.
For
grace
will
not
stand
with
the
cherishing
of
any
lust
,
though
neuer
so
secret
,
neither
is
he
taught
of
God
,
that
liueth
and
tradeth
in
any
sinne
.
Obiect
.
But
this
is
an
impossible
commandement
,
and
as
impossible
a
doctrine
as
any
the
law
giueth
.
Is
the
Gospel
become
so
seuere
a
schoolemaster
,
as
the
law
is
?
Ans.
The
doctrine
of
grace
teacheth
not
what
we
can
doe
,
but
what
we
are
bound
to
,
and
ought
to
doe
.
2.
Though
corrupt
nature
make
such
commandements
impossible
,
yet
by
grace
the
yoake
of
Christ
becommeth
easie
and
light
;
in
so
much
as
Paul
could
doe
all
things
by
his
grace
that
strengthened
him
.
Grace
can
crucifie
the
world
to
a
Christian
,
and
a
Christian
vnto
the
world
.
3.
In
beleeuers
whome
grace
hath
taught
,
there
is
a
possibilitie
in
the
commandement
three
wayes
.
1.
In
regard
of
grace
receiued
,
the
nature
of
which
is
,
euen
then
when
it
is
foiled
to
preserue
some
resistance
and
denial
in
the
heart
of
the
things
which
the
flesh
hath
vnlawfully
yeelded
vnto
;
so
as
the
godly
sinne
not
with
full
consent
of
heart
,
but
doe
often
the
things
they
would
not
,
yea
euen
that
euill
which
they
hate
.
Secondly
,
in
regard
of
a
godly
mans
disposition
,
who
hath
with
him
,
1.
a
purpose
of
heart
to
cleaue
vnto
God
;
if
he
embrace
vngodlinesse
or
lusts
,
it
is
besides
and
against
his
purpose
.
2.
an
inclination
of
his
will
against
them
all
,
Psal.
119.57
.
I
haue
determined
to
keepe
thy
words
:
and
ver.
107.
I
haue
sworne
,
and
will
performe
to
keep
thy
righteous
iudgements
:
so
as
they
are
in
the
sinne
they
doe
as
a
forced
woman
,
whose
whole
will
is
neuer
gained
to
the
act
shee
is
in
.
3.
an
indeauour
answerable
to
that
will
;
Pauls
endeauour
was
to
keepe
a
good
conscience
before
God
and
all
men
:
I
shall
not
be
confounded
when
I
haue
respect
to
all
thy
commandements
.
Indeede
the
beleeuer
is
like
a
prisoner
with
bolts
on
his
heeles
,
who
hauing
escaped
the
prison
,
cannot
flie
his
danger
as
fast
as
he
would
,
cannot
denie
what
he
would
,
but
yet
some
progresse
he
maketh
;
slowly
he
goeth
forward
,
but
as
fast
as
he
can
,
according
to
the
measure
of
grace
receiued
.
4.
what
he
denieth
not
for
the
present
,
he
denieth
not
long
after
,
yea
denieth
himselfe
for
it
,
and
is
neuer
quiet
vntill
he
haue
met
God
in
the
wayes
of
repentance
.
Thus
he
that
is
borne
of
God
is
said
,
not
to
sinne
,
both
in
that
he
commits
not
sinne
fully
,
the
seede
beeing
in
him
:
as
also
because
it
is
against
his
purpose
,
will
,
endeauour
:
besides
that
,
he
lyeth
not
in
his
sinne
,
and
so
sinneth
not
vnto
death
.
Thirdly
,
there
is
a
possibilitie
in
this
doctrine
in
regard
of
Gods
acceptation
;
who
in
his
Christ
accepteth
of
our
weake
indeauours
,
of
the
will
for
the
deede
,
and
the
truth
of
desire
for
perfection
of
action
,
and
so
maketh
vs
more
then
conquerours
.
In
all
which
points
we
see
,
how
these
are
not
impossible
lessons
to
beleeuers
;
but
no
maruell
if
they
be
impossible
to
such
as
neuer
endeauour
in
them
,
whose
libertie
grace
hath
not
yet
wrought
,
who
for
their
purpose
imagine
euill
;
for
their
wills
rebell
against
God
;
for
their
endeauour
,
they
set
themselues
on
a
way
that
is
not
good
;
and
in
whose
eyes
sinne
committed
,
is
but
a
small
thing
.
So
much
of
the
meaning
,
now
followe
the
doctrines
.
Doctr.
1.
Whosoeuer
hath
truely
receiued
the
grace
of
God
,
is
taught
thereby
to
denie
all
vngodlinesse
:
The
first
thing
that
grace
attempteth
,
is
to
make
the
inside
cleane
,
and
the
roote
holy
,
by
working
true
and
sauing
faith
in
the
soule
,
the
propertie
of
which
is
,
to
purifie
the
heart
.
Now
as
for
the
branches
of
vngodlinesse
,
because
they
are
verie
many
,
it
shall
not
be
amisse
to
enquire
into
some
of
the
principall
,
to
the
ende
we
may
the
better
acknowledge
the
worke
of
Gods
grace
expressing
the
same
in
vs
.
And
as
they
looke
and
stretch
many
wayes
,
so
may
we
reduce
them
to
fowre
heads
.
1.
some
respect
God
himselfe
.
2.
some
his
worship
.
3.
some
his
ordinances
.
4.
some
a
mans
owne
selfe
.
The
first
branch
of
vngodlinesse
is
,
to
be
ignorant
of
God
,
not
to
see
or
to
denie
him
in
his
power
,
mercie
,
care
,
prouidence
,
iustice
,
blessings
,
afflictions
,
and
euents
.
This
is
made
a
propertie
of
vngodly
men
by
Iude
4.
vngodly
men
they
are
who
denie
God
:
and
by
Iob
,
they
say
who
is
the
almghtie
that
we
should
serue
him
?
Tush
,
the
Lord
seeth
not
,
he
is
within
the
thicke
clouds
;
they
aske
what
profit
there
is
in
seruing
the
Lord
,
and
walking
humbly
before
him
:
they
see
no
danger
in
not
attending
him
,
but
violently
followe
their
owne
lusts
;
this
day
is
as
yesterday
,
Is
not
this
euill
from
the
Lord
,
and
shall
I
attend
any
longer
vpon
him
?
Thus
in
the
land
of
mercie
and
righteousnesse
to
doe
wickedly
,
in
the
midst
of
blessings
not
to
finde
the
heart
more
bound
to
holynesse
,
not
to
be
confirmed
in
Gods
loue
,
to
gather
no
strength
of
faith
,
nor
desire
to
walke
more
worthy
of
God
:
as
likewise
to
refuse
the
roddes
of
the
Almightie
,
and
not
to
bowe
or
be
humbled
vnder
his
hand
,
are
high
points
of
Atheisme
and
vngodlinesse
,
the
which
although
grace
teacheth
to
denie
;
yet
how
many
ignorant
persons
liuing
vnder
grace
,
in
their
hearts
and
liues
say
there
is
no
God
?
yea
how
many
that
professe
this
grace
,
thinke
themselues
at
the
best
ease
in
their
neasts
,
when
God
and
godlines
is
furthest
from
them
?
that
is
their
heauen
,
and
then
can
they
enioy
their
sinnefull
pleasures
most
remorslesly
,
though
deare
shall
they
buy
them
:
O
how
vnwelcome
is
a
thought
or
sauourie
speach
of
God
to
such
persons
?
and
in
their
afflictions
how
many
professed
Christians
flie
as
farre
from
God
,
as
hell
it selfe
,
to
diabolicall
meanes
,
vnto
witches
and
sorcerers
;
because
as
Saul
complained
,
God
answers
them
not
?
and
yet
many
moe
with
Asa
,
dwell
in
the
naturall
meanes
,
and
seldome
looke
any
higher
.
2.
Another
branch
of
vngodlinesse
respecteth
Gods
worship
,
and
hath
two
members
.
1.
To
cast
off
the
worship
of
God
,
either
in
publicke
at
the
house
of
God
:
or
in
priuate
,
in
their
owne
houses
:
whereby
men
after
a
sort
banish
themselues
from
the
presence
of
God
,
and
with
Caine
cast
themselues
out
from
the
face
of
God
;
and
herein
they
highly
sinne
,
whom
conscience
compelleth
not
to
come
in
,
but
law
,
custome
,
or
imitation
of
others
:
as
also
those
that
lie
vnder
their
pretenses
to
iustifie
the
withdrawing
of
themselues
:
whether
more
simple
,
who
say
that
euerie
mans
good
meaning
is
his
good
seruice
of
God
:
or
more
froward
,
who
say
they
can
serue
God
as
well
on
their
horsebackes
,
as
in
the
Church
;
and
what
can
they
learne
more
there
then
they
knowe
?
&c.
2.
Ordinarily
to
ioyne
in
Gods
publike
worship
,
and
not
seldome
at
home
in
the
family
;
but
yet
with
hearts
full
of
guile
and
hypocrisie
,
when
men
approach
with
their
lippes
,
but
their
hearts
regard
wickednesse
,
and
nourish
vngodlinesse
:
such
as
the
Prophet
speaketh
of
,
which
sanctifie
themselues
,
in
the
garden
behind
a
tree
eate
swines
flesh
,
and
mise
,
and
such
abhomination
.
Now
although
grace
(
which
neuer
contenteth
it selfe
with
the
forme
of
godlinesse
,
but
worketh
the
power
)
teacheth
the
deniall
of
all
this
;
yet
how
many
trewants
haue
entred
into
this
schoole
,
and
liued
vnder
the
Gospel
a
long
time
,
and
yet
the
loue
of
the
world
,
the
pursuing
of
the
honours
,
profits
,
and
pleasures
of
it
,
hath
banished
all
the
care
of
Gods
true
seruice
in
them
?
so
as
howsoeuer
many
in
some
blind
and
sinister
respect
or
other
,
can
come
to
heare
Ieremie
speaking
from
the
Lord
,
and
for
the
present
delight
in
that
which
is
spoken
;
yet
their
hearts
goe
after
their
couetousnesse
:
or
some
other
vngodlinesse
hath
taken
vp
their
thoughts
and
affections
,
that
the
word
cannot
sinke
into
their
soules
;
which
is
the
lamentable
condition
of
infinite
Christians
,
who
are
all
pronounced
vngodly
persons
,
notwithstanding
all
their
profession
.
The
third
fruit
or
branch
of
vngodlinesse
,
concerneth
the
word
of
God
,
God
shall
take
away
his
part
out
of
the
booke
of
life
:
and
yet
to
this
height
either
a
number
are
come
,
or
else
the
Apostle
Peter
mistooke
his
ayme
,
who
prophecyed
that
in
the
last
dayes
such
mockers
should
come
,
where
is
the
promise
of
his
comming
?
&c.
imitating
herein
those
mockers
in
Ieremies
time
,
who
said
,
where
is
the
word
of
the
Lord
?
let
it
come
nowe
.
depart
from
vs
,
or
we
will
depart
from
thee
,
for
we
haue
no
desire
to
knowe
thy
wayes
.
3.
Carelesly
to
reiect
the
word
in
life
,
and
runne
on
a
head
without
direction
of
the
word
,
counsell
of
the
vngodly
,
then
must
he
needs
be
an
vngodly
person
,
who
leauing
the
counsel
of
the
word
,
followeth
the
wicked
direction
of
himselfe
or
others
:
and
yet
among
Christians
,
what
an
intollerable
yoke
is
it
thought
,
to
be
bound
to
call
to
examination
by
the
word
,
the
speciall
duties
and
actions
of
their
callings
and
life
?
and
a
number
are
in
such
a
gall
of
bitternes
,
that
hauing
heard
the
word
convincing
,
and
ouerthrowing
such
and
such
lusts
as
not
only
liue
,
but
raigne
in
them
;
if
they
cannot
find
some
shift
not
to
make
it
their
case
directly
,
they
can
be
as
direct
as
the
people
to
Ieremie
to
answer
,
The
word
which
thou
hast
spoken
in
the
name
of
the
Lord
we
will
not
heare
it
of
thee
,
but
we
will
doe
whatsoeuer
goeth
out
of
our
owne
mouth
.
We
haue
vowed
to
doe
thus
and
thus
.
So
men
haue
vowed
to
their
owne
lusts
and
waies
,
and
will
be
as
good
as
their
words
.
But
grace
hath
not
taught
any
such
,
who
haue
not
denied
such
vngodlinesse
.
The
fourth
branch
of
vngodlinesse
,
respecting
the
waies
of
the
vngodly
person
appeareth
,
1.
In
not
subiecting
of
his
heart
and
life
to
Gods
lawes
;
he
would
with
all
his
heart
haue
his
thoughts
,
affections
,
and
actions
exempted
from
such
strictnes
and
precisenes
.
What
,
are
not
thoughts
free
,
but
Gods
law
must
bind
them
?
in
this
point
of
Atheisme
infinite
sonnes
of
Belial
are
drowned
:
and
for
their
actions
,
which
are
directly
against
God
,
let
them
be
checked
,
as
for
swearing
vainely
,
breaking
the
Saboath
openly
,
they
make
but
a
tush
at
it
,
and
they
wish
they
neuer
did
worse
:
like
the
foole
,
whose
propertie
is
but
to
make
a
mocke
of
sinne
:
but
be
it
thou
neuer
doest
worse
,
thou
hast
done
inough
to
shew
thy selfe
an
vngodly
person
in
no
low
degree
,
in
that
thou
reuitest
thy selfe
in
thy
sinne
,
and
wilt
not
be
reclaimed
:
nay
,
whose
wicked
heart
openeth
a
blasphemous
mouth
against
God
,
and
his
law
.
2.
In
not
sanctifying
the
things
they
attempt
or
vse
,
by
the
word
and
prayer
;
not
their
callings
,
meat
,
drinke
,
apparell
,
physicke
,
buildings
,
wealth
,
authoritie
,
marriages
;
no
not
more
holy
things
when
they
seeme
to
draw
nearer
to
God
;
not
their
hearing
,
reading
,
receiuing
Sacraments
,
conference
,
&c.
but
vse
all
these
without
God
:
so
as
their
callings
make
them
worldly
or
worse
;
their
meat
dull
or
wanton
;
their
apparell
proud
;
their
wealth
hard
hearted
;
their
buildings
high
minded
;
their
marriage
vncleane
:
and
the
holy
things
they
so
profanely
handle
,
make
them
either
despisers
or
scoffers
,
or
profane
,
or
vnprofitable
;
but
all
is
turned
to
sinne
vnto
them
.
They
see
a
generall
gouernment
and
prouidence
of
things
,
and
so
neglect
particular
prayer
;
or
are
without
experience
of
the
benefit
of
praier
,
and
of
Gods
loue
in
answering
,
and
so
they
call
not
vpon
God
.
3.
In
running
on
in
a
desperate
securitie
,
neuer
calling
his
waies
to
remembrance
;
a
death
it
is
vnto
him
,
to
looke
into
his
reckonings
,
faine
would
he
forget
God
;
whence
it
is
that
in
the
sting
of
conscience
,
the
wicked
man
calleth
for
his
companie
,
musicke
,
games
,
and
meriments
,
as
though
these
could
cure
such
a
wound
,
which
are
but
as
cold
water
to
the
dropsie
.
Such
vngodly
ones
the
Prophet
taxeth
in
his
time
,
I
hearkned
,
and
heard
(
saith
the
Lord
)
none
spake
aright
,
none
repented
of
his
wicked
waies
,
no
man
said
,
what
haue
I
done
,
euery
one
turneth
to
his
race
as
the
horse
to
the
battaile
.
All
these
are
the
vile
fruits
of
vngodlinesse
,
the
which
grace
teacheth
to
denie
:
the
which
where
they
appeare
(
as
they
are
there
most
,
where
they
are
least
seene
and
resisted
)
such
a
person
may
euidently
see
how
little
good
he
hath
learned
by
the
Gospel
;
that
notwithstanding
all
the
clearenes
and
euidence
of
it
,
he
hath
not
entred
the
practise
of
the
first
precept
of
it
,
which
is
the
deniall
of
vngodlynesse
.
The
second
thing
which
we
must
learne
to
denie
,
if
we
will
haue
our
parts
in
the
doctrine
of
grace
,
is
worldly
lusts
.
Rightly
ioyned
to
the
former
,
1.
Because
they
are
so
neare
a
kin
to
vngodlinesse
,
as
vntill
these
supporters
be
remooued
,
it
cannot
but
stand
in
full
strength
.
For
these
lusts
draw
downe
the
heart
and
affections
from
the
God
of
heauen
,
and
set
them
on
some
things
below
,
which
become
their
gods
.
Thus
the
couetous
man
is
an
idolator
,
his
wealth
is
his
god
:
the
Epicure
maketh
his
bellie
his
God
:
the
voluptuous
person
,
is
a
louer
of
his
pleasure
more
then
of
God
;
and
the
men
of
the
world
,
haue
the
god
of
the
world
for
their
god
.
2.
These
are
added
as
a
touchstone
of
the
former
:
for
if
a
man
once
beginne
to
denie
vngodlynes
,
these
lusts
will
downe
of
themselues
.
If
God
be
once
become
the
portion
of
a
man
,
these
lusts
may
sometime
tickle
him
,
but
cannot
gaine
the
heart
to
the
seruice
of
them
,
as
before
.
Neither
can
any
man
thinke
that
he
hath
denied
vngodlinesse
,
who
can
still
be
subdued
vnder
his
lusts
,
as
vnder
a
law
.
Doctr.
2.
Though
many
things
solicite
for
these
lusts
,
either
of
things
vnlawfull
,
or
lawfull
things
vnlawfully
,
fulfill
the
lusts
of
the
flesh
:
the
Apostle
denieth
not
a
moderate
care
,
to
nourish
,
refresh
,
and
prouide
for
the
bodie
;
but
implieth
that
if
Christ
be
once
receiued
in
the
Gospel
,
he
so
filleth
and
taketh
vp
the
heart
,
that
little
roome
is
left
for
such
vnwelcome
g●ests
.
And
2.
this
is
the
recompence
which
the
Lord
expecteth
,
that
we
should
returne
for
such
grace
receiued
,
namely
,
the
moderation
of
the
mind
and
affections
in
all
other
delights
,
that
the
delight
in
it selfe
may
be
nourished
aboue
all
.
2.
Pet.
1.4
.
Great
and
precious
promises
are
made
vnto
vs
,
but
vpon
condition
,
that
we
become
partakers
of
the
diuine
nature
,
and
flee
the
corruptions
that
are
in
the
world
through
lust
.
Rom.
13.11
.
Our
saluation
is
nearer
then
when
we
first
beleeued
:
We
must
therefore
rise
from
sleepe
,
cast
off
the
works
of
darknes
,
walke
honestly
as
in
the
day
.
Vse
.
Wouldst
thou
know
thy selfe
,
or
manifest
vnto
others
,
We
are
by
baptisme
buried
into
Christs
death
:
thy
baptisme
then
is
an
instrument
,
not
only
of
thy
death
with
Christ
,
which
is
the
killing
of
sinne
;
but
also
of
thy
buriall
with
him
,
which
is
a
perpetuall
mortification
or
abiding
vnder
that
death
:
for
so
is
buriall
.
2.
The
faithfull
acknowledge
themselues
strangers
here
in
this
world
:
whence
the
Apostle
raiseth
an
exhortation
▪
as
strangers
and
pilgrims
,
to
abstaine
from
fleshly
lusts
:
Christians
are
trauellers
,
which
seeke
a
countrie
and
a
citie
to
come
,
and
it
were
no
wisdome
for
them
,
to
entermeddle
with
the
affaires
of
the
countrie
,
through
which
they
only
are
to
passe
;
but
as
citizens
of
heauen
,
send
vp
their
hearts
desires
thither
where
they
professe
that
there
treasure
is
.
The
which
lesson
our
Sauiour
teacheth
,
when
he
saith
,
that
after
all
these
things
below
the
Gentiles
seeke
,
but
seeke
yee
the
kingdome
of
God
,
and
the
righteousnesse
of
it
:
and
the
Apostle
,
2.
Cor.
5.2
.
maketh
it
a
propertie
of
the
godly
,
to
sigh
to
be
clothed
vpon
with
their
house
from
heauen
,
which
is
worth
all
our
longing
and
labour
:
for
howsoeuer
we
are
here
clothed
with
a
ragged
and
weather
beaten
garment
of
corruption
,
and
all
these
outward
things
,
after
which
men
so
thirst
and
lust
,
cannot
long
vphold
it
;
yet
hereafter
we
shall
be
clothed
vpon
with
one
garment
vpon
another
,
namely
,
both
the
garment
of
Christs
righteousnesse
,
and
the
garment
of
immortalitie
and
glorie
.
But
pitifull
it
is
to
see
,
how
the
thirst
of
the
world
in
most
,
hath
eaten
out
these
longing
desires
;
and
that
a
number
wish
no
other
heauen
,
then
that
they
enioy
vpon
the
earth
;
and
can
scarsely
endure
to
heare
of
any
exchange
.
3.
These
lusts
are
fitter
for
the
course
of
nature
vnmortified
:
Ephes.
2.3
.
We
had
in
time
past
our
conuersation
among
the
Gentiles
,
in
the
lusts
of
the
flesh
—
but
now
,
&c.
which
let
such
professors
thinke
off
,
who
frame
themselues
too
much
to
the
fashion
of
the
world
,
in
meat
,
drinke
,
apparell
,
sports
,
and
other
things
,
perhappes
more
vnlawfull
then
these
.
For
thus
to
walke
,
argueth
little
or
no
conscience
or
feeling
either
of
sin
or
grace
;
sleepie
walking
.
Such
may
indeed
carrie
the
title
of
Christians
,
but
the
worke
of
Christianitie
is
not
present
where
there
is
a
fight
of
lusts
against
the
soule
,
but
not
of
the
spirit
against
lusts
;
and
much
lesse
where
these
furnaces
are
fed
and
fewelled
,
and
the
flames
are
not
daily
dying
and
extinguished
.
Vse
.
2.
This
teacheth
,
that
only
true
religion
teacheth
true
mortification
,
walke
in
the
flesh
,
yet
he
cannot
walke
after
the
flesh
.
All
false
religions
carrie
indeed
pretences
of
the
spirit
,
as
Zidkiah
smote
Michaiah
,
and
said
,
when
went
the
spirit
from
mee
to
thee
?
which
indeed
mortifieth
the
deeds
of
the
flesh
.
(
who
had
liued
according
to
the
most
strict
sect
of
them
all
)
professeth
that
before
he
knew
Christ
,
And
that
we
should
liue
soberly
,
]
Now
we
are
come
to
the
second
lesson
which
the
doctrine
of
grace
teacheth
,
namely
,
that
such
as
entertaine
it
should
lead
their
liues
in
the
practise
of
three
vertues
,
contrarie
to
the
former
vices
of
vngodlinesse
and
worldly
lusts
:
the
which
as
they
are
directed
either
against
God
,
or
our
brethren
,
or
our selues
,
so
the
first
of
these
prouideth
against
the
disordered
carriage
of
our selues
,
in
requiring
sobrietie
:
the
second
cutteth
off
hatefull
and
vncharitable
lusts
against
our
brethren
:
in
requiring
iustice
or
right
dealing
man
with
man
,
Christian
with
Christian
especially
:
the
third
represseth
impious
and
vngodly
lusts
,
more
directly
against
God
himselfe
,
in
requiring
godlinesse
to
shine
out
in
the
liues
of
professors
.
For
all
these
three
must
be
practised
in
the
due
circumstance
of
time
,
euen
in
this
present
world
.
Doctr.
1.
darkenes
to
light
,
and
from
the
power
of
Satan
vnto
God
:
and
also
in
the
whole
scope
of
his
doctrine
and
ministerie
,
from
the
first
to
the
last
,
as
himselfe
professeth
,
repent
and
turne
to
God
,
and
then
doe
workes
worthy
amendment
of
life
.
Hence
is
it
that
his
Epistles
are
full
of
such
exhortations
as
these
;
cast
off
lying
,
and
speake
truth
euerie
man
to
his
neighbour
,
walke
not
after
the
flesh
,
but
after
the
spirit
:
Be
not
drunke
with
wine
,
but
be
fulfilled
with
the
spirit
.
The
same
is
to
be
noted
also
in
the
other
Apostles
,
1.
Pet.
2.12
.
I
beseech
you
as
strangers
and
pilgrimes
abstaine
from
fleshly
lusts
;
and
haue
your
conuersation
honest
among
the
Gentiles
:
and
cap.
4.2
.
henceforth
so
much
time
as
remaineth
in
the
flesh
,
wee
should
liue
not
after
the
lusts
of
men
,
but
after
the
will
of
God
.
Vse
.
1.
This
doctrine
confuteth
profane
Libertines
,
who
as
Paul
speaketh
of
some
in
his
time
,
because
grace
hath
abounded
,
continue
in
sinne
,
they
will
be
saued
by
such
a
grace
as
quitteth
them
from
all
holy
life
,
and
conscionable
obedience
.
God
is
mercifull
,
and
Christ
died
for
all
,
here
is
grace
,
but
the
fruit
and
effect
of
it
is
to
cleaue
vnto
vngodlinesse
and
lusts
,
and
growe
euerie
day
more
foule
and
deformed
then
other
.
Whereas
the
wisedome
from
aboue
is
pure
,
and
as
he
that
calleth
is
holy
,
so
must
he
that
is
called
be
holy
also
in
all
manner
of
conuersation
:
and
if
we
cal
him
father
,
we
must
passe
the
time
of
our
dwelling
in
feare
.
The
dogges
shall
be
without
,
when
as
onely
the
vndefiled
in
their
waies
shall
obtaine
blessednesse
.
2.
Such
are
iustly
hence
reprooued
,
who
take
themselues
to
be
tolerable
schollers
,
if
sometimes
they
make
shewe
of
obedience
vnto
God
and
his
word
,
that
they
may
appeare
to
men
,
to
pray
,
to
heare
,
to
reade
,
to
giue
almes
,
&c.
and
yet
haue
not
resolued
to
renounce
all
vngodlines
,
and
lusts
;
whereas
this
doctrine
that
bringeth
saluation
,
washeth
not
the
outside
onely
,
nor
beginneth
at
a
wrong
end
,
but
obserueth
this
method
,
first
denie
all
vngodlinesse
be
it
neuer
so
inward
,
and
then
outwardly
to
reforme
the
life
.
3.
Whereas
many
a
man
thinketh
himselfe
soundly
taught
in
Christianitie
,
if
he
can
liue
inoffensiuely
,
doe
no
man
wrong
,
be
reputed
a
good
Churchman
,
and
a
quiet
neighbour
,
and
so
liue
out
of
the
gunshot
of
the
lawe
;
let
such
know
,
that
although
this
seeme
to
be
good
countrie
diuinity
,
yet
may
a
man
attaine
all
this
without
one
sparke
of
this
grace
which
bringeth
saluation
:
for
be
it
thou
beest
neuer
so
harmeles
,
that
thou
fearest
no
mans
impeachment
,
yet
if
thou
beest
not
a
seruant
of
righteousnesse
,
thou
neuer
knewest
the
teaching
of
this
grace
,
which
deliuereth
men
into
the
forme
of
it selfe
:
4.
All
that
professe
the
Gospel
must
thus
reason
from
their
present
condition
;
We
liue
vnder
the
Gospel
,
and
may
not
conuerse
profanely
in
the
world
after
the
guise
of
the
world
;
we
liue
vnder
the
light
,
and
the
night
is
past
vnto
vs
,
we
may
not
therefore
liue
in
darkenesse
,
but
walke
as
in
the
light
,
and
as
children
of
the
day
.
Of
which
kind
of
reasoning
we
want
not
example
and
president
in
the
Scriptures
,
Rom.
6.14
.
ye
are
not
vnder
the
lawe
,
but
vnder
grace
:
Let
not
sinne
therefore
raigne
:
Heb.
12.16
.
Let
there
be
none
profane
as
Esau
,
why
?
for
ye
are
not
come
to
the
mount
:
that
is
,
ye
are
not
vnder
the
law
,
where
is
nothing
but
a
loud
voice
terrible
and
dreadfull
,
but
ye
are
called
to
a
still
voice
of
Christ
,
and
his
Apostles
,
to
news
of
ioy
and
gladnes
,
&c.
So
say
with
thy selfe
;
What
,
shall
I
wast
out
my
time
in
intemperance
,
in
vnsauorie
meriments
,
or
gaming
?
shall
filthie
,
false
,
or
swearing
words
be
heard
proceeding
out
of
my
mouth
?
shall
iniustice
,
oppression
,
vsurie
,
&c.
be
found
with
me
?
oh
the
Gospel
which
I
professe
,
teacheth
me
other
things
.
I
am
no
scholler
in
this
schoole
,
though
I
haue
neuer
so
often
entred
into
it
,
if
any
of
these
things
,
or
of
this
qualitie
sticke
by
me
.
Secondly
,
sobrietie
,
righteousnesse
,
and
godlinesse
,
which
are
the
three
graces
which
goe
hand
in
hand
,
and
euery
one
looking
at
another
.
Sobrietie
keepeth
the
owne
house
,
and
moderateth
the
minde
at
home
;
Righteousnesse
looketh
forth
,
and
giueth
euery
man
his
due
abroad
;
Pietie
looketh
vp
vnto
God
,
and
giueth
him
his
right
.
Sobrietie
preserueth
,
and
is
content
with
it
owne
estate
and
portion
.
Righteousnesse
preserueth
,
and
is
content
that
other
men
enioy
their
estate
and
portion
.
Pietie
preserueth
,
and
is
willing
that
Gods
part
be
reserued
vnto
him
.
Againe
,
sobrietie
must
goe
before
as
a
nurse
of
the
other
two
;
for
he
that
dealeth
not
soberly
,
cannot
deale
iustly
,
but
depriueth
the
Church
,
the
common
wealth
,
and
family
of
their
due
.
Righteousnesse
without
godlines
is
but
Atheisme
,
and
a
bewtifull
abhomination
;
and
pietie
without
righteousnesse
,
is
but
hypocrisie
:
for
how
absurd
is
it
to
be
precise
with
man
,
and
carelesse
how
wickedly
we
deale
with
God
?
Now
as
sobrietie
the
first
is
the
nurce
of
the
two
latter
,
so
pietie
the
last
is
the
mother
of
the
two
former
,
which
where
it
is
wanting
,
neither
of
the
former
,
nor
both
of
them
can
commend
a
man
vnto
God
.
Therefore
none
of
these
three
aduerbs
of
Paul
(
as
a
learned
writer
speaketh
)
must
be
forgotten
,
which
ioyntly
conteine
all
the
rules
of
Christian
life
.
haue
onely
a
shew
of
wisedome
,
measure
of
the
gift
of
Christ
,
it
acknowledgeth
with
thankfulnesse
,
but
arrogateth
not
that
which
it
hath
not
;
for
this
were
to
runne
ouer
the
measure
,
and
Christ
giueth
no
such
gift
which
is
not
in
the
measure
of
it
.
Of
this
sobrietie
we
haue
a
singular
president
in
the
Apostles
themselues
:
2.
Cor.
10.13.14
.
We
reioyce
not
in
things
without
our
measure
—
nor
stretch
our selues
beyond
our
measure
,
nor
boast
of
things
without
our
measure
.
3.
As
it
teacheth
a
man
to
know
himselfe
,
so
also
not
to
despise
another
,
although
he
hath
not
receiued
the
like
measure
:
it
swelleth
not
against
another
,
nothing
but
what
it
hath
receiued
:
it
enuieth
not
those
whom
God
hath
made
superiours
,
seeing
the
wisedome
from
aboue
,
is
pure
,
peaceable
,
not
iudging
,
not
aduancing
.
2.
In
outward
things
,
it
is
a
moderator
,
as
may
appeare
in
things
concerning
1.
a
mans
calling
.
with
the
cares
of
this
life
,
can
reioyce
in
beeing
made
low
:
as
well
as
the
brother
of
low
degree
,
in
that
he
is
exalted
;
he
is
taught
to
be
emptie
as
well
as
full
,
and
that
sicknesse
,
losses
,
crosses
,
(
if
present
)
are
the
best
estate
for
him
.
Againe
,
if
prosperous
estate
befall
him
,
and
the
world
come
vpon
him
,
this
prosperitie
puffeth
not
him
vp
,
but
he
can
vse
the
world
as
not
vsing
it
:
this
excellent
grace
hedgeth
his
heart
,
and
suffereth
it
not
to
be
vnlimited
in
the
greedie
desires
of
these
things
,
nor
to
seeke
hastie
riches
,
nor
to
be
too
fast
in
holding
them
when
he
hath
them
;
it
confineth
his
cares
within
the
day
;
and
if
the
Lord
keepe
Mannah
sweete
but
for
the
day
,
he
is
well
contented
,
yea
heartily
thankfull
.
Thirdly
,
in
the
pleasures
and
delights
of
this
life
,
wherein
a
number
are
become
as
filthily
drunke
as
others
in
beastly
quaffing
;
this
grace
still
leadeth
the
heart
in
wisedome
,
that
prooue
it
with
ioy
,
and
bid
it
take
pleasure
in
pleasing
things
,
it
can
say
of
laughter
,
thou
art
madnesse
,
and
to
ioy
,
what
doest
thou
?
If
vpon
occasion
a
man
giue
his
flesh
to
wine
,
it
preuenteth
least
the
pleasure
of
it
,
make
him
sensuall
and
brutish
,
yea
with
trembling
.
Fourthly
,
in
things
indifferent
,
as
meat
,
drinke
,
apparell
,
sleepe
▪
buildings
,
marriage
,
&c.
it
keepeth
within
compasse
,
it
putteth
the
knife
to
the
throate
,
looketh
not
at
wine
in
the
cuppe
;
eateth
and
drinketh
for
strength
,
and
not
for
surfetting
and
drunkennesse
;
to
fit
a
man
vnto
his
calling
,
and
not
to
make
him
more
dull
or
heauie
;
and
that
in
season
:
with
watchfulnesse
,
and
with
care
of
Iosephs
afflictions
.
In
apparell
it
shunneth
pride
,
lightnesse
,
confusion
of
sexes
and
degrees
,
and
idlenesse
,
and
reduceth
to
comlines
,
decencie
,
inward
decking
rather
then
outward
:
yea
to
such
attire
as
not
onely
becommeth
holinesse
,
but
also
agreeth
with
the
calling
,
custome
of
the
countrie
,
example
of
the
grauer
sort
of
our
ranke
,
and
the
right
ends
of
apparell
.
In
buildings
it
suffereth
not
to
wast
the
substance
in
building
Babels
,
so
as
a
man
is
vnfitted
to
helpe
forward
the
building
of
Sion
.
It
causeth
the
sleepe
to
be
seasonable
and
moderate
,
and
suffereth
not
to
sleepe
till
he
be
clothed
in
rags
.
In
marriage
,
it
holdeth
from
beeing
drowned
in
carnall
delight
,
so
as
a
man
cannot
come
to
the
Kings
supper
,
but
so
moderateth
the
affection
as
though
he
were
free
from
a
wife
:
and
so
in
other
things
:
Now
therefore
we
will
come
to
the
second
point
,
namely
,
the
rules
of
the
practise
of
it
,
and
they
be
three
.
First
,
we
are
one
anothers
members
:
what
then
must
the
more
honourable
members
disdaine
the
inferiour
ones
as
hauing
no
need
of
them
?
No
,
but
this
must
receiue
more
seruice
and
safetie
from
them
:
and
this
is
a
speciall
consideration
to
keepe
the
heart
from
swelling
,
and
proud
conceits
.
Thirdly
,
Labour
to
vse
all
the
good
gifts
of
God
.
1.
In
the
right
cause
,
acknowledge
that
it
is
God
that
teacheth
,
feedeth
,
clotheth
thee
,
prouideth
thy
portion
for
thee
,
and
maintaineth
thy
rents
and
incomes
.
Thus
shalt
thou
not
sacrifice
to
thine
owne
net
in
any
thing
,
nor
reioyce
in
that
thine
owne
hand
hath
made
thee
inwardly
or
outwardly
rich
;
neither
be
so
distrustfully
prouident
,
as
though
thou
hadst
no
father
to
prouide
for
thee
.
2.
In
the
iust
measure
of
their
goodnesse
and
excellencie
,
rightly
discerning
and
distinguishing
betweene
spirituall
and
temporall
good
things
,
and
waying
them
aright
in
the
scoales
of
the
sanctuary
,
finding
the
lightnesse
of
the
latter
,
that
they
may
giue
place
to
the
former
.
Thus
shalt
thou
be
drawne
with
good
contentment
,
to
part
with
these
for
the
fruition
of
the
other
;
yea
thinke
thy selfe
richer
with
one
dramme
of
these
,
then
with
a
talent
of
the
other
.
3.
In
their
right
ends
,
vses
,
and
seasons
,
for
most
part
frugally
;
and
sometimes
for
delightfull
and
pleasurable
vse
,
but
neuer
immoderatly
:
and
thus
shall
thy
end
and
vse
agree
with
Gods
,
and
with
the
seruice
of
thy
necessarie
and
lawfull
occasions
,
and
not
the
satisfying
of
thy
vnlawfull
lust
.
Now
the
practise
of
this
vertue
in
these
rules
is
a
fruit
of
our
redemption
,
1.
Pet.
1.13.14
.
&c.
to
the
which
seeing
the
Gospel
calleth
vs
,
how
ought
we
to
open
our
eares
,
and
hearts
to
entertaine
this
voice
.
The
sonnes
of
Ionadab
the
sonne
of
Recah
obeyed
their
father
when
he
called
them
to
sobrietie
,
they
neither
drunke
wine
,
nor
built
houses
,
nor
planted
vineyards
,
but
obeyed
their
father
in
these
straight
commandements
,
and
for
this
the
Lord
blessed
them
exceedingly
:
now
the
Lord
commeth
not
with
such
a
straite
charge
,
not
such
a
one
as
strippes
vs
from
these
comforts
of
our
liues
,
but
onely
restoreth
the
right
and
comfortable
vse
of
them
vnto
vs
:
and
may
not
he
much
more
say
to
vs
as
he
did
to
the
Iewes
;
should
not
you
heare
my
words
also
?
If
they
obeyed
their
earthly
father
depriuing
them
of
the
things
themselues
,
ought
not
we
much
more
to
obey
our
heauenly
father
,
who
prohibiteth
not
the
things
,
but
onely
the
abuse
of
them
?
Iustly
,
]
In
this
vertue
of
iustice
which
the
Gospel
calleth
for
at
euerie
professors
hands
who
looketh
for
saluation
by
it
,
we
are
to
consider
the
two
former
points
.
First
,
the
proper
worke
of
it
:
what
that
is
will
appeare
in
this
definition
:
Iustice
is
a
grace
of
God
,
whereby
we
giue
vnto
euery
man
that
due
which
God
would
haue
vs
giue
him
.
First
,
I
say
it
is
a
grace
of
God
:
for
in
Adam
we
are
all
vnrighteous
and
destitute
of
the
glorie
of
God
herein
.
2.
Whereby
we
giue
to
man
his
due
,
for
there
is
a
iustice
towards
God
,
for
which
Iob
,
Zacharie
,
Noah
,
and
such
were
commended
,
but
that
is
verie
little
different
from
pietie
,
of
which
we
are
to
speake
:
but
by
this
we
giue
man
his
due
.
3.
Because
it
would
be
shortly
knowne
what
is
due
from
man
to
man
,
I
adde
,
not
that
which
naturall
reason
,
or
ciuilitie
,
or
mans
lawe
will
giue
him
,
but
what
God
would
haue
vs
giue
him
.
Wherein
it
passeth
all
that
iust
dealing
which
many
vnregenerate
men
can
performe
and
glorie
in
,
yea
and
that
also
which
many
of
the
heathen
haue
beene
famous
for
,
seeing
this
must
be
a
frui●
of
the
true
knowledge
of
God
reuealed
in
his
word
,
and
performed
by
〈◊〉
in
the
doer
.
This
vertue
is
the
maintainer
of
all
humane
societie
●hen
no
mans
bodie
,
goods
,
name
,
are
depriued
of
their
due
,
but
haue
all
offices
of
loue
performed
them
according
to
Gods
will
;
when
superiours
deale
iustly
with
inferiours
,
and
inferiours
acknowledge
the
superioritie
of
the
other
in
and
for
God
:
so
masters
with
seruants
,
equals
with
equals
,
buyers
with
sellers
,
and
sellers
with
buyers
:
which
shall
suffice
to
haue
noted
in
generall
,
seeing
the
particular
workes
of
it
are
infinite
.
The
second
point
is
the
rules
of
practise
,
the
chiefe
of
which
are
these
fowre
:
Whatsoeuer
ye
would
that
men
should
doe
to
you
,
doe
ye
likewise
vnto
them
:
and
on
the
contrary
,
wouldst
not
thou
then
be
circumvented
,
deceiued
by
false
waights
,
or
measures
,
detracted
in
thy
name
,
&c.
doe
not
thou
so
to
others
,
the
verie
light
of
nature
bindeth
this
on
thee
.
Secondly
,
let
no
man
seeke
his
owne
things
,
but
the
common
good
rather
,
as
euerie
member
in
the
bodie
serueth
to
the
good
of
the
whole
.
A
deuillish
rule
is
that
,
euery
man
for
himselfe
,
and
God
for
vs
all
;
for
it
is
an
enemie
to
all
iustice
,
which
bindeth
me
to
tender
my
neighbours
,
yea
mine
enemies
bodie
,
goods
,
name
,
comming
in
my
way
,
as
well
as
mine
owne
;
and
farre
different
from
Pauls
rule
,
let
euerie
man
be
seruant
to
an
other
for
good
.
Thirdly
,
be
readie
to
distribute
,
and
lend
freely
to
the
poore
,
looking
for
nothing
againe
:
for
there
is
iniustice
as
well
in
with
holding
that
which
Gods
word
hath
made
an
other
mans
due
,
as
in
purloyning
his
right
from
him
.
Now
the
word
commanding
to
giue
to
the
poore
according
to
euerie
ones
abilitie
,
and
to
lend
to
the
poore
members
of
Christ
if
neede
require
freely
;
to
be
hard
hearted
,
and
straite
handed
in
these
cases
,
is
to
be
vniust
,
in
deteyning
from
the
right
owners
that
which
God
hath
made
theirs
.
Let
rich
men
especially
thinke
that
they
are
not
Lords
,
but
stewards
vnder
the
Lord
,
to
distribute
to
the
necessities
of
their
fellowe
seruants
.
Fourthly
,
walke
diligently
in
thy
calling
,
idlenes
is
an
open
iniustice
,
and
the
idle
person
should
not
eate
,
for
he
eateth
and
drinketh
other
mens
.
Beware
here
of
excessiue
pastime
and
recreation
,
a
neare
friend
to
idlenes
,
calling
a
man
out
of
that
calling
wherein
he
is
bound
to
walke
diligently
through
the
sixe
dayes
.
Besides
,
the
encrease
of
goods
by
gaming
,
is
a
notable
kinde
of
theft
,
for
it
is
the
encreasing
of
a
mans
selfe
with
the
damage
and
hurt
of
others
,
by
such
a
meanes
as
God
neuer
sanctified
to
such
purpose
:
so
also
he
that
decreaseth
his
wealth
thereby
,
is
a
starke
theefe
both
to
himselfe
,
as
also
to
his
wife
,
children
,
the
Church
,
the
poore
,
whom
hereby
he
robbeth
of
their
right
.
That
rule
of
the
Apostle
must
be
remembred
as
a
speciall
meanes
of
righteousnesse
,
Let
him
that
stole
,
steale
no
more
,
but
rather
labour
that
which
good
is
.
Now
that
we
might
the
better
practise
these
rules
,
we
haue
sundrie
motiues
in
the
word
of
God
.
And
godly
,
]
First
,
Godlines
is
a
grace
,
whereby
God
is
rightly
worshipped
both
inwardly
and
outwardly
.
I
say
,
rightly
worshipped
,
that
I
might
both
include
the
knowledge
of
the
true
God
,
as
he
hath
reuealed
himselfe
in
his
word
,
and
faith
,
loue
,
and
a
sincere
heart
;
as
also
exclude
all
false
worship
,
either
of
a
false
God
,
or
of
the
true
God
in
a
false
manner
,
whether
in
Pharisaicall
hypocrisie
,
or
Laodicean
coldnes
and
lukewarmenes
.
I
adde
both
inwardly
:
For
,
1.
God
is
a
spirit
.
2.
the
inside
must
be
washed
first
.
3.
all
oblations
,
sacrifices
,
fasts
,
almes
,
vowes
,
are
reiected
as
abhominable
without
this
,
Isai.
1.10
.
And
also
outwardly
:
For
,
1.
God
requireth
the
whole
strength
.
2.
himselfe
hath
instituted
diuerse
outward
actions
of
religion
,
as
the
hearing
of
the
word
,
receiuing
of
Sacraments
,
prayer
,
obseruation
of
his
Sabbaths
,
wherein
we
must
professe
our selues
to
be
his
,
and
wherein
we
cannot
be
wanting
without
some
degree
of
contempt
against
himselfe
.
3.
God
hath
created
,
redeemed
,
gouerneth
,
and
giueth
his
law
to
the
whole
man
,
yea
to
euery
member
how
it
should
be
ordered
both
in
his
worship
,
and
out
of
it
also
.
The
second
point
is
,
the
rules
of
practise
,
The
third
rule
is
,
to
keepe
the
set
times
of
Gods
worship
both
publicke
and
priuate
:
for
this
is
the
pale
,
and
preseruatiue
of
pietie
,
which
whosoeuer
hath
,
he
will
vse
Gods
meanes
to
preserue
it
.
A
godly
heart
reuerenceth
and
reioyceth
in
all
holy
things
,
the
word
,
Sacraments
,
sabbaths
,
and
striueth
to
make
his
house
a
little
Church
:
and
he
that
makes
little
or
no
conscience
of
the
sabbath
,
and
family
duties
,
let
him
pretend
what
he
will
,
is
an
vngodly
person
without
all
religion
.
4.
Be
carefull
to
attend
the
waies
of
thine
owne
heart
:
both
how
it
subiecteth
it selfe
to
the
will
of
God
written
,
whether
it
be
desirous
to
receiue
the
law
at
his
mouth
,
whether
it
tremble
at
the
word
;
as
also
how
it
subiecteth
it selfe
to
the
will
of
God
done
:
whether
in
prosperitie
,
it
lift
vp
it selfe
to
be
something
besides
or
without
God
,
and
whether
in
correction
,
it
be
silent
vnto
God
,
because
he
hath
done
it
.
Attend
it
how
readie
or
heauie
it
is
to
lift
it selfe
vp
in
prayer
for
wants
,
in
praise
for
supplies
:
whether
it
pray
alwaies
,
or
in
all
things
giue
thankes
.
Watch
ouer
it
in
thy
seruices
that
it
start
not
away
,
and
leaue
thy
worship
liueles
without
spirit
,
without
truth
;
know
that
God
is
a
spirit
,
and
will
be
serued
of
thee
(
if
aright
)
as
he
was
of
Paul
,
in
thy
spirit
:
and
looke
well
to
this
matter
,
for
Iudas
can
follow
and
reuerence
Christ
,
and
yet
his
heart
going
after
couetousnesse
,
be
practising
to
betraie
him
:
and
Herod
can
pretend
to
worship
,
when
he
intends
to
kill
.
Watch
it
further
in
the
motions
to
sinne
,
whether
it
be
zealous
and
resolute
against
it
,
and
whether
it
sticke
fast
,
and
with
full
purpose
vnto
the
Lord
:
whether
it
feare
the
least
offence
of
God
;
or
can
swallow
smaller
sinnes
:
whether
it
bridle
the
tongue
from
idle
talke
,
and
smaller
oathes
;
vaile
the
eyes
from
wanton
lookes
;
or
whether
it
can
easily
digest
such
things
,
which
are
no
small
departures
from
God
when
occasion
is
offered
,
and
know
that
such
is
thine
heart
,
as
it
is
found
in
temptation
.
Lastly
,
watch
it
in
the
motions
of
the
spirit
,
how
it
entertaineth
them
;
how
stirring
it
is
in
the
causes
of
God
,
as
when
occasion
is
offered
of
promoting
Gods
glorie
in
his
pure
worship
,
or
in
the
establishing
of
a
conscionable
ministrie
;
how
it
entertaineth
such
good
motions
offered
;
how
it
entertaineth
Gods
counsells
,
rebukes
,
and
exhortations
in
the
ministerie
:
a
cleare
case
it
is
that
those
that
neglect
such
motions
,
and
much
more
resist
them
,
are
yet
in
their
sinnes
,
and
are
no
better
then
impious
and
vngodly
persons
.
5.
In
the
loue
of
men
,
ioyne
the
loue
of
God
:
for
charitie
abstracted
from
pietie
is
a
counterfeit
:
and
this
thou
shalt
doe
,
when
thou
louest
man
in
and
for
God
,
because
of
Gods
image
,
and
of
his
commandement
:
so
as
if
thou
seest
godlinesse
grow
in
any
man
,
thy
loue
groweth
with
him
,
and
if
grace
decaie
as
he
estrangeth
himselfe
from
God
,
so
thou
for
his
good
,
becommest
more
strange
vnto
him
.
For
although
by
vertue
of
Gods
commandement
we
must
loue
all
,
and
do
good
vnto
all
;
yet
we
must
reserue
a
speciall
loue
to
the
image
of
God
renued
,
and
especially
affect
such
as
are
of
the
houshold
of
faith
.
Vse
.
If
these
be
the
practises
of
pietie
,
which
cannot
be
attained
but
by
these
rules
,
A
second
sort
,
farre
differing
from
the
former
,
are
such
as
haue
attained
much
more
knowledge
,
but
neuer
yet
attained
this
high
point
of
practise
to
liue
godly
:
they
can
make
a
shew
of
godly
life
,
and
Pharisaicall
righteousnesse
,
but
all
is
vnsound
within
:
they
can
with
Herod
doe
many
things
at
Iohns
preaching
,
but
it
is
but
for
a
brunt
of
newfanglednesse
:
they
can
seeke
God
,
but
either
in
affliction
,
or
for
corne
and
oyle
;
but
after
freedome
from
the
one
,
or
fruition
of
the
latter
,
let
him
alone
till
they
need
him
againe
:
nay
more
,
they
can
be
zealous
for
good
and
quickly
enflamed
,
but
it
is
as
fire
in
straw
,
a
blase
and
away
:
they
can
reprooue
others
for
sinne
,
but
can
abide
no
reproofe
themselues
:
they
can
reioyce
in
the
word
and
be
rauished
,
but
as
a
man
with
sweete
odours
in
the
Apothecaries
shoppe
,
but
he
carrieth
none
out
with
him
;
or
as
one
is
delighted
with
the
sweet
smell
of
hearbs
,
so
long
as
he
is
in
the
garden
,
but
hath
no
vnderstanding
or
diligence
to
gather
of
euery
kind
some
to
carie
with
him
,
that
so
he
might
haue
the
benefit
of
the
garden
when
he
is
a
great
way
from
it
.
They
can
further
attaine
to
many
good
things
,
as
to
delight
in
good
mens
fellowship
,
so
did
Iudas
in
Christs
communion
,
gather
from
them
many
common
graces
of
vnderstanding
,
speach
,
abilitie
to
pray
,
teach
,
comfort
,
exhort
,
but
all
to
their
owne
hurt
;
for
either
they
hide
these
talents
in
napkins
,
not
vsing
them
at
all
,
or
in
vsing
them
without
humilitie
,
abuse
them
;
yea
not
seldome
making
them
bolder
to
offend
God
,
and
more
careles
of
duties
vnto
men
,
by
meanes
of
such
gifts
,
then
if
they
had
them
not
:
but
here
is
yet
no
teaching
of
grace
,
and
better
had
it
bin
such
had
neuer
knowne
the
way
of
truth
,
then
thus
to
depart
from
the
way
of
righteousnesse
.
A
third
sort
there
are
,
who
many
of
them
I
doubt
not
are
the
Lords
,
and
haue
a
desire
in
truth
,
and
for
the
most
part
to
walke
before
him
as
beseemeth
them
;
and
yet
whose
liues
are
not
so
acquainted
with
such
a
course
of
Christianitie
,
but
that
oftentimes
by
corruptions
not
well
watched
against
,
they
breake
out
to
scandalls
and
reproaches
of
the
Gospell
,
and
in
these
some
of
them
lie
longer
;
as
when
professors
can
liue
inordinately
,
not
attending
vpon
their
lawefull
calling
,
but
let
themselues
loose
where
God
hath
tyed
them
,
becomming
either
busie
bodies
,
or
companions
,
or
perhaps
worse
;
which
falls
may
for
a
time
befall
those
which
are
the
Lords
:
but
yet
grace
hath
not
taught
them
so
much
as
they
make
account
of
,
and
time
will
trie
whether
any
thing
at
all
in
truth
or
no.
And
other
Christians
who
in
their
worshippe
of
God
,
are
often
cold
and
dead
hearted
;
and
in
their
dealings
can
be
inferiour
to
some
ciuill
men
:
can
nourish
contentions
and
heart
burnings
,
misdeeme
and
misreport
others
,
now
&
then
idle
in
their
talke
,
or
worse
,
vnprofitable
in
their
liues
;
can
bolster
vp
their
friends
,
children
,
and
seruants
in
things
worthie
punishment
,
as
Eli
did
:
are
not
so
frequent
in
watching
the
wayes
of
God
with
him
,
nor
the
wayes
of
his
own
heart
;
such
I
say
may
be
schollers
in
this
schoole
,
and
Christians
,
but
they
haue
forgotten
their
rules
,
and
had
neede
hasten
their
repentance
,
that
grace
may
nor
order
a
great
part
,
but
their
whole
liues
to
a
godly
conuersation
.
Let
all
of
vs
therefore
learne
that
precept
,
Seeing
all
these
things
shall
be
dissolued
,
what
manner
of
men
ought
●e
to
be
in
all
godly
conuersation
,
2.
Pet.
3.3
.
when
we
shall
appeare
before
the
great
iudge
of
all
the
world
,
nothing
but
godlynes
shall
be
able
to
bestead
vs
.
In
this
present
world
.
]
1.
Note
that
godlinesse
must
not
so
lie
hid
in
the
heart
,
but
it
must
appeare
in
the
eyes
of
the
world
,
2.
Note
hence
that
it
is
a
most
deceitfull
and
desperate
argument
thus
to
conclude
;
If
I
be
ordained
to
saluation
,
let
me
neuer
pray
,
neuer
serue
God
,
and
doe
what
I
will
,
I
shall
be
saued
:
and
on
the
contrarie
;
and
hence
to
cast
off
all
the
care
of
godlinesse
:
for
this
openly
proclaimeth
want
of
grace
,
which
directeth
men
to
the
meanes
,
and
leadeth
them
the
way
of
saluation
in
this
present
world
.
God
in
his
wisedome
hath
combined
to
euerie
ende
his
meanes
in
all
his
ordinarie
courses
,
as
to
naturall
life
,
bread
,
sleepe
,
Physicke
;
so
to
the
spirituall
,
the
word
,
Sacraments
,
prayer
,
sobrietie
,
righteousnesse
,
pietie
:
and
therefore
the
argument
will
be
sound
in
the
contrarie
,
thus
:
If
God
haue
appointed
me
to
die
the
death
of
the
righteous
,
he
hath
ordained
me
to
the
meanes
,
namely
,
to
liue
the
life
of
the
righteous
:
if
to
glorie
,
then
to
grace
:
if
to
the
full
reuelation
of
glorie
hereafter
,
then
to
the
first
fruits
of
it
here
in
grace
:
if
to
the
great
citie
of
the
great
king
hereafter
,
then
to
the
suburbs
here
:
there
is
no
iumping
to
heauen
,
no
more
then
a
man
can
leape
from
one
citie
to
an
other
vpon
earth
.
Naturall
reason
teacheth
,
that
there
is
no
skipping
from
one
extreame
to
an
other
without
a
meane
;
and
much
more
doth
diuine
wisedome
tell
vs
,
that
no
man
can
climbe
from
earth
to
heauen
without
Christs
the
ladder
,
and
faith
with
the
fruits
of
hope
,
loue
,
obedience
,
&c.
which
are
as
it
were
the
staues
of
the
same
.
present
world
,
namely
,
that
in
the
way
of
a
sober
,
righteous
,
and
religious
life
,
he
may
attaine
euerlasting
happinesse
hereafter
:
there
is
no
other
time
to
get
heauen
but
here
vpon
earth
,
after
death
commeth
nothing
but
iudgement
:
no
other
purgatorie
is
to
be
expected
then
that
in
this
life
by
the
blood
of
Christ
,
whatsoeuer
Poets
and
Papists
fable
to
the
contrarie
:
nor
is
there
any
other
sactifaction
,
but
by
faith
here
to
lay
hold
vpon
Christ
onely
oblation
.
Alas
,
how
doe
many
peruert
the
ende
of
their
liues
,
some
to
get
wealth
,
honour
,
and
great
estates
:
others
to
sit
downe
to
eate
and
drinke
,
and
rise
vp
to
play
:
others
to
trade
in
some
one
or
other
speciall
sinne
and
lust
:
but
let
vs
that
will
be
wise
to
saluation
,
seeing
it
is
called
to
day
,
and
our
acceptable
time
and
day
of
saluation
is
come
vpon
vs
,
beware
of
hardening
our
hearts
:
let
vs
not
dare
to
striue
against
the
holy
Ghost
in
the
ministerie
,
for
contemners
of
grace
in
this
present
world
,
shall
neuer
partake
of
the
glorie
of
the
iust
hereafter
:
this
is
the
gate
of
heauen
,
and
the
iust
enter
into
it
,
or
else
this
ministerie
bindeth
ouer
to
death
,
from
which
it
is
impossible
euer
to
bee
loosed
.
Vers.
13.
Looking
for
the
blessed
hope
and
appearing
of
the
glorie
of
the
mightie
God
,
and
of
our
Sauiour
Iesus
Christ
.
In
this
verse
is
set
downe
the
second
effect
of
this
grace
which
hath
appeared
,
namely
,
when
it
hath
reuealed
and
published
the
good
things
which
are
reserued
for
vs
hereafter
,
and
put
them
in
our
hands
by
faith
and
hope
;
to
lift
vp
the
heart
to
the
patient
and
vigilant
waiting
for
and
expectance
of
them
.
And
in
the
second
place
teacheth
when
the
full
reuelation
of
these
things
shall
be
,
namely
,
in
the
second
which
is
the
glorious
appearing
of
Christ
:
who
is
described
,
1.
from
his
maiestie
and
power
,
that
mightie
God
:
and
2.
from
his
mercie
and
loue
,
as
he
is
our
Mediator
,
our
Sauiour
Iesus
Christ
.
Wherein
our
Apostle
includeth
a
verie
strong
argument
to
enforce
all
the
former
duties
,
of
which
we
haue
spoken
in
the
verse
going
before
:
as
also
an
effectuall
meanes
to
containe
beleeuers
in
those
dutyes
:
as
though
the
Apostle
had
in
more
full
and
plaine
forme
of
speach
thus
said
;
I
haue
told
of
great
things
brought
to
light
by
the
Gospel
,
the
which
if
you
would
haue
part
in
,
you
must
take
the
way
which
I
haue
directed
you
into
,
leauing
the
by-paths
of
vngodlinesse
and
worldly
lusts
,
and
walking
in
the
path
of
sobrietie
,
righteousnesse
,
and
pietie
;
for
those
that
wait
for
the
wedding
,
must
prepare
that
they
be
not
found
without
the
wedding
garment
:
and
if
at
any
time
any
discouragements
or
wearines
〈◊〉
you
in
this
Christian
course
,
you
cannot
better
sustain
the
one
,
or
establish
your selues
against
the
other
,
than
by
casting
vp
an
eie
in
to
the
things
within
the
vaile
,
the
expectation
of
which
will
be
able
to
hold
your
hearts
in
your
vprightnesse
,
and
cause
you
to
forget
that
which
is
behind
,
and
striue
to
that
which
is
before
,
and
presse
hard
to
the
marke
,
and
the
price
of
the
high
calling
of
God
.
our
hope
:
the
latter
,
Eph.
1.18
.
that
yee
may
knowe
what
the
hope
is
of
his
calling
:
and
what
the
riches
of
his
glorious
inheritance
is
in
the
Saints
.
Blessed
hope
,
1.
because
Christ
our
hope
is
for
euer
blessed
in
himselfe
,
and
bestower
of
all
blessing
to
his
Church
.
2.
the
fruition
of
our
hope
putteth
vs
in
possession
of
absolute
blessedn●sse
:
for
it
shall
both
put
an
ende
to
all
the
hinderances
of
the
blessednes
of
the
godly
,
and
conferre
perfect
blessednesse
in
greatest
measure
,
and
endlesse
continuance
:
seeing
it
bringeth
vs
to
the
perfect
knowledge
and
sight
of
God
,
who
is
blessednesse
it selfe
,
to
the
sight
and
fellowship
of
his
blessed
Sonne
;
to
the
societie
of
the
blessed
angels
and
Saints
;
and
restoreth
vs
to
the
integritie
of
our
owne
nature
with
immortalitie
,
that
there
may
be
no
ende
of
our
blessednesse
.
3.
all
our
present
blessednesse
dependeth
vpon
the
happie
accomplishment
of
it
:
for
were
we
without
this
hope
,
we
were
of
all
men
most
miserable
.
And
appearing
of
the
glorie
]
By
a
metominie
of
the
adiunct
,
for
the
glorious
appearing
,
a
forme
of
speach
verie
vsuall
among
the
Hebrues
:
not
that
Christ
is
not
now
euery
way
glorious
in
himselfe
,
but
in
that
he
shall
then
manifest
his
glorie
:
for
then
his
glorie
shall
breake
out
as
the
sunne
,
when
he
shall
sit
in
the
throne
of
his
maiestie
.
And
here
we
must
note
,
how
the
Apostle
opposeth
this
second
comming
of
Christ
vnto
his
former
;
that
was
the
appearing
of
grace
,
this
of
glorie
:
that
was
i●
humilitie
,
for
he
came
meekely
riding
on
the
colt
of
an
asse
;
but
this
shall
be
in
power
,
when
he
shall
ride
vpon
the
wings
of
the
windes
,
and
make
the
clouds
his
charriot
:
that
was
to
teach
righteousnesse
,
but
this
to
remnuerate
it
:
that
to
be
like
a
seruant
,
to
be
iudged
and
condemned
for
sinne
,
this
to
declare
himselfe
the
Sonne
,
to
whom
all
iudgement
is
committed
by
the
Father
:
Now
indeed
his
maiestie
,
and
greatnes
is
troden
downe
and
contemned
,
and
the
glory
of
the
world
exalteth
it selfe
aboue
his
;
but
then
shall
all
vanishing
glorie
melt
before
him
,
when
he
shall
appeare
in
such
brightnesse
,
as
shall
obscure
the
brightnesse
of
the
sunne
,
yea
make
it
fall
from
heauen
;
and
in
such
glorie
as
neither
the
tongue
can
vtter
,
nor
the
mind
of
man
can
conceiue
,
called
in
the
Scripture
,
the
glorie
of
his
Father
,
that
is
,
such
as
is
proper
to
the
Father
,
to
himselfe
,
and
the
blessed
spirit
,
and
not
to
any
creature
communicable
.
2.
This
is
a
glorious
appearing
,
not
onely
in
regard
of
Christ
himselfe
,
but
euen
in
regard
of
his
elect
also
,
who
shall
appeare
with
him
in
glory
:
Matth.
19.28
.
When
the
Sonne
of
man
shall
sit
in
the
throne
of
his
maiestie
,
we
which
haue
followed
him
in
the
regeneration
shall
sit
with
him
:
1.
Ioh.
3.2
.
We
know
that
when
he
shall
appeare
,
we
shall
be
like
him
:
For
then
we
shall
haue
not
onely
redemption
of
our
soules
,
which
euen
here
we
haue
in
part
;
but
euen
the
full
redemption
of
our
bodies
also
,
and
both
in
soule
and
bodie
receiue
our
inheritance
,
euen
the
crowne
and
kingdome
of
glorie
.
Quest.
But
how
shall
this
glorie
of
Christ
appeare
to
be
so
bright
?
Ans.
Our
Apostle
saith
,
glorie
of
the
mightie
God
.
Christ
is
called
a
mightie
God
:
first
simply
in
himselfe
,
beeing
of
equall
might
,
authoritie
,
and
power
with
his
Father
:
and
therefore
,
Psal.
47.2
.
he
is
called
an
high
Lord
and
terrible
,
and
a
great
King
ouer
all
the
earth
:
for
that
these
titles
belong
to
Christ
,
the
effects
of
his
gouernment
following
in
the
next
words
declare
.
Secondly
,
comparatiuely
,
in
respect
of
Magistrates
,
and
others
that
are
called
Gods
:
for
Christ
is
not
a
God
(
as
they
be
)
by
office
,
or
participation
,
for
so
he
should
be
but
a
weake
and
little
God
,
whereas
he
is
a
mightie
God
,
both
in
his
nature
and
essence
:
and
who
is
God
like
our
God
,
saith
the
Psalmist
.
Thirdly
,
in
regard
of
this
his
appearance
;
for
although
he
shall
exercise
his
iudiciarie
power
,
and
appeare
as
the
Sonne
of
man
;
yet
shall
he
be
mightily
declared
to
be
the
Sonne
of
God
,
much
more
then
by
his
resurrection
from
the
dead
:
the
personall
vnion
of
his
diuine
and
humane
nature
,
shall
shine
out
as
the
sunne
in
his
strength
,
which
while
he
liued
vpon
earth
,
was
vayled
and
hid
.
And
thus
it
shall
appeare
,
1.
In
his
humane
nature
,
he
shall
appeare
the
head
of
the
Church
his
bodie
,
Ephes.
1.22
.
2.
His
power
shall
be
such
as
shall
subdue
all
things
vnto
himselfe
,
and
put
them
vnder
his
feete
,
euen
Satan
,
sinne
,
hell
,
death
,
and
damnation
,
Revel.
20.14
.
1.
Corinth.
15.28
.
Now
his
glorie
cannot
but
be
proportionable
to
his
power
:
hence
we
read
of
the
glorie
of
his
power
,
2.
Thess.
1.9
.
3.
Hee
shall
come
with
such
attendants
,
as
no
man
is
able
to
behold
the
glorie
of
the
least
of
them
:
for
he
shall
come
with
thousand
thousands
of
his
Angels
beeing
his
Ministers
,
the
glorie
of
all
whome
he
shall
so
farre
surmount
,
as
the
sunne
doth
the
lesser
starres
in
brightnesse
.
4.
Hee
shall
sit
vpon
his
great
white
throne
,
Dan.
7.9
.
great
,
as
beeing
infinitely
more
glorious
then
Salomons
white
yuorie
throne
;
and
white
,
answerable
to
the
puritie
and
perfection
of
the
iudge
,
and
iudgement
;
and
beeing
set
,
he
shall
after
the
summons
giuen
to
all
flesh
,
and
presented
before
him
,
declare
and
iudge
not
only
open
sinnes
committed
from
the
beginning
,
but
also
(
his
godhead
manifesting
the
same
to
his
minde
)
euen
the
secrets
of
hearts
,
which
none
but
God
can
doe
;
and
then
proceed
to
the
pronouncing
of
a
most
righteous
sentence
,
according
to
the
qualities
of
the
persons
presented
;
the
which
sentence
once
vttered
,
it
shall
stand
without
all
gainesaying
for
all
eternitie
;
In
all
these
then
shall
he
shew
himselfe
as
the
sonne
of
man
,
so
also
the
mightie
God
.
Now
because
this
appearing
is
set
out
to
be
so
glorious
and
fearefull
,
in
that
the
person
of
this
iudge
shall
be
clothed
with
all
his
roabes
of
glorie
and
maiestie
;
least
the
godly
hereby
should
be
terrified
and
discomfited
,
least
they
should
by
reason
of
their
sinnes
and
infirmities
be
afraid
,
and
loath
to
behold
this
glorie
;
and
least
that
they
beeing
in
themselues
so
base
and
abiect
,
should
beginne
to
conceiue
,
that
they
should
be
contemned
,
or
neglected
of
him
,
who
shall
shew
himselfe
so
glorious
;
the
Apostle
for
the
comfort
of
such
addeth
,
that
although
he
be
a
mightie
God
,
yet
is
he
also
our
Sauiour
,
and
will
not
in
all
his
glorie
forget
himselfe
so
to
be
:
neither
can
neglect
those
for
whose
saluation
he
paid
such
a
price
as
was
his
dearest
blood
.
Where
also
by
the
way
note
,
that
these
two
titles
,
the
mightie
God
,
and
our
Sauiour
,
are
not
of
two
subiects
,
as
some
heretikes
haue
held
,
laboring
thereby
to
elude
this
so
pregnant
a
testimonie
of
the
diuinitie
of
Christ
,
the
weight
of
which
so
pressed
them
,
as
that
they
were
gladde
to
flie
to
a
miserable
s●ift
,
of
disioyning
them
by
a
colon
;
that
so
disioynted
,
the
former
of
them
might
more
probably
be
attributed
vnto
the
Father
,
and
the
latter
vnto
the
Sonne
.
But
the
Apostle
professedly
(
as
foreseeing
how
Satan
and
his
instruments
would
oppose
the
place
)
vseth
but
one
article
,
to
note
but
one
subiect
,
to
whom
both
the
predicates
most
truely
and
properly
agree
.
Doctr.
1.
The
doctrine
of
the
Gospel
truly
receiued
,
lifteth
vp
the
heart
to
waite
for
Christs
second
appearing
:
Who
hath
begotten
vs
againe
to
a
liuely
hope
,
&c.
that
is
,
we
who
before
were
strangers
and
without
hope
,
are
now
through
the
mercie
of
God
,
If
yee
be
not
mooued
away
(
he
saith
not
from
the
Gospel
,
but
)
from
the
hope
of
the
Gospel
,
namely
,
those
sweete
promises
of
life
,
which
are
the
verie
matter
of
the
Gospel
.
Secondly
,
the
whole
doctrine
is
called
by
the
name
of
confidence
,
and
hope
,
to
shew
,
that
one
maine
scope
of
it
is
,
to
raise
the
heart
hereunto
:
Heb.
3.6
.
If
we
hold
fast
the
confidence
and
reioysing
of
the
hope
:
that
is
,
the
doctrine
of
the
Gospel
,
whereby
these
are
dispensed
and
confirmed
;
then
are
we
the
house
of
God
.
Thirdly
,
the
Apostle
sometime
speaketh
,
as
if
the
whole
worke
of
euery
dispenser
of
the
Gospel
,
were
no
other
,
or
greater
then
to
quiet
the
heart
in
this
expectation
:
and
that
in
his
owne
example
,
and
the
rest
of
the
Apostles
,
1.
Thess.
1.10
.
Yee
know
what
entring
we
had
,
and
how
we
turned
you
from
idols
vnto
God
,
and
to
looke
for
his
Sonne
from
heauen
:
no
sooner
were
they
turned
to
God
,
but
they
waited
for
his
sonne
:
and
that
all
the
gifts
of
Ministrie
are
bestowed
to
worke
in
beleeuers
this
expectation
,
we
haue
an
expresse
place
,
1.
Cor.
1.7
.
Ye
are
not
destitute
of
any
gift
,
wayting
,
&c.
And
lastly
,
it
addeth
to
the
euidence
of
this
truth
,
that
the
faithfull
are
hereby
marked
as
by
their
propertie
;
euen
such
as
with
good
seruants
expect
their
Masters
comming
,
Matth.
24.45
.
such
as
looke
for
him
,
Heb.
9.28
.
such
as
loue
his
appearing
,
2.
Tim.
4.8
.
such
as
beeing
wise
virgins
and
louing
spouses
,
prepare
themselues
&
euery
needfull
thing
for
the
bridgromes
comming
:
and
such
as
beeing
strangers
and
pilgrims
vpon
the
earth
,
haue
their
eyes
still
towards
their
country
,
who
while
they
liue
in
earth
,
yet
trafficke
and
haue
their
conuersation
in
heauen
,
from
whence
they
looke
for
a
Sauiour
.
Vse
.
1.
Here
is
another
triall
,
is
sicke
of
loue
after
him
whom
her
soule
loueth
:
the
common
voice
of
the
spouse
is
Amen
,
vnto
the
promise
of
Christs
comming
:
Rev.
22.21
.
the
bride
saith
,
Come
,
and
doubleth
her
desire
and
ardencie
saying
,
Amen
,
Amen
:
shadowes
flie
away
,
and
that
day
breake
on
them
;
But
that
no
man
may
be
deceiued
in
this
triall
,
examination
must
be
more
particularly
made
,
whether
this
wayting
be
such
as
the
Scripture
prescribeth
,
lest
by
mistaking
it
,
men
faile
of
that
comfort
they
leane
vnto
in
their
most
need
.
Be
sure
then
that
thy
wayting
be
sound
and
true
,
1.
in
the
ground
of
it
:
2.
in
the
qualities
:
3.
in
the
sound
fruits
and
effects
of
it
.
it
can
neuer
make
vs
ashamed
:
yea
and
ascribeth
a
full
assurance
vnto
it
,
Heb.
6.11
.
and
calleth
it
the
sure
and
stedfast
aucre
of
the
soule
,
vers
.
19.
This
ground
distinguisheth
our
Christian
hope
,
from
those
iogling
perswasions
of
the
Papists
,
free
promise
of
God
applied
by
faith
in
speciall
,
was
the
ground
of
Abrahams
hope
and
wayting
,
Rom.
4.20.21
.
Hee
doubted
not
,
but
was
strengthened
in
faith
,
beeing
fully
assured
that
he
which
had
promised
was
able
to
doe
it
.
There
is
no
difficultie
here
,
but
that
Abraham
had
a
speciall
word
,
for
speciall
faith
to
be
grounded
,
which
(
say
they
)
we
want
.
But
I
answer
,
that
in
the
Scripture
we
haue
in
substance
a
particular
word
,
in
that
God
who
hath
giuen
the
promise
hath
also
giuen
a
commandement
to
euery
beleeuer
to
apply
it
in
speciall
to
himselfe
:
1.
Ioh.
3.23
.
and
this
is
equiualent
to
a
particular
word
.
Obiect
.
But
it
is
presumption
to
hope
without
merits
.
Ans.
It
is
indeed
presumption
to
hope
for
them
,
they
beeing
so
farre
inferiour
to
the
thing
hoped
for
.
Againe
,
it
is
faith
and
not
presumption
,
to
hope
for
saluation
in
and
for
the
merits
of
Christ
,
though
not
for
our
own
.
So
much
of
the
ground
,
the
qualities
follow
.
Secondly
,
the
qualities
whereby
the
soundnesse
of
this
Christian
expectation
is
discerned
,
are
fowre
.
hope
aboue
hope
,
when
he
saw
nothing
in
himselfe
,
in
Sarah
,
in
the
whole
course
of
nature
,
but
things
which
would
haue
dashed
his
hopes
;
euen
so
here
while
within
our selues
we
can
behold
little
besides
our
sinnes
and
infirmities
;
while
without
our selues
we
haue
Esau
hating
vs
in
his
heart
,
and
Ismael
persecuting
vs
with
the
tongue
;
while
in
this
life
we
are
compassed
with
miseries
,
in
the
ende
of
this
life
with
death
,
after
this
life
with
the
graue
and
corruption
of
it
;
all
which
seeme
to
ecclipse
our
hopes
,
and
cut
them
short
;
yet
now
is
the
time
that
our
hope
must
be
working
,
looking
at
things
within
the
vaile
,
that
as
a
strong
staffe
it
may
vphold
vs
in
a
godly
course
.
2.
The
second
sound
qualitie
of
this
hopefull
expectation
is
,
that
it
must
be
patient
;
for
what
we
hope
we
expect
with
patience
,
Rom.
8.25
.
and
so
necessarie
is
patience
vnto
hope
,
that
the
Apostle
calleth
this
waiting
by
the
name
of
patience
it selfe
,
2.
Thess.
3.5
.
The
Lord
guide
your
hearts
to
the
wayting
for
of
Christ
:
that
is
,
to
endure
in
waiting
for
Christ
.
make
hast
;
The
third
qualitie
is
a
sighing
and
longing
after
the
thing
hoped
for
:
the
heart
that
waiteth
for
such
things
hath
both
a
griefe
for
the
absence
,
and
a
groaning
desire
after
the
presence
and
possession
of
them
:
Rom.
8.23
.
We
sigh
in
our selues
,
waiting
for
the
adoption
,
euen
the
redemption
of
our
bodie
.
To
this
purpose
saith
Salomon
,
that
hope
deferred
,
paineth
the
heart
.
Thus
should
we
be
sicke
of
loue
,
and
neuer
finde
our selues
well
and
at
ease
in
any
thing
below
,
neuer
thinke
our selues
happie
in
things
present
,
which
are
indeed
but
prison-ioyes
,
in
comparison
of
the
ioyes
of
heauen
;
but
(
as
crazed
persons
)
be
euer
complaining
,
and
wishing
,
Oh
who
shall
deliuer
mee
from
this
bodie
of
death
?
Now
who
seeth
not
that
this
qualitie
includeth
an
earnest
loue
of
Iesus
Christ
,
whome
we
therefore
waite
for
,
because
wee
loue
him
:
whence
the
Apostle
Paul
fitly
knitteth
these
two
together
,
2.
Thess.
3.5
.
The
Lord
guide
your
hearts
to
the
loue
of
God
,
and
the
waiting
for
of
Christ
:
concluding
thence
that
we
cannot
waite
on
the
Lord
Iesus
Christ
,
vnlesse
we
first
loue
him
.
The
fourth
qualitie
,
is
a
reioycing
in
that
our
hopes
shal
certenly
come
:
Rom.
5.2
.
we
reioyce
vnder
the
hope
of
the
glorie
of
God
,
that
is
,
that
we
shall
partake
one
day
of
his
glorie
.
Excellent
is
that
place
in
1.
Pet.
1.8
.
whome
we
haue
not
seene
,
and
yet
we
loue
him
,
and
beleeue
in
him
,
and
reioyce
with
ioy
vnspeakeable
and
glorious
,
receiuing
the
ende
of
faith
which
is
saluation
.
And
surely
if
Abraham
the
father
of
our
faith
,
reioyced
to
see
the
day
of
Christs
humilitie
so
farre
off
,
euen
2000.
yeares
,
how
ought
we
his
beleeuing
children
reioyce
to
see
the
day
of
his
and
our
own
glorie
approaching
so
neere
,
that
now
is
euen
the
last
minute
of
the
last
houre
?
how
should
we
reioyce
in
that
the
time
of
refreshing
and
restoaring
all
things
is
come
?
and
if
we
be
spouses
of
this
bridegroome
,
wee
cannot
but
(
as
we
are
exhorted
)
reioyce
in
that
the
marriage
of
the
lambe
is
come
,
incorruptible
crowne
of
glorie
.
The
third
thing
to
trie
the
soundnesse
of
this
expectation
,
is
by
the
effects
of
it
,
and
these
be
fowre
.
1.
It
purifieth
and
purgeth
the
heart
and
life
,
whosoeuer
hath
this
hope
,
purgeth
himselfe
:
for
he
that
waiteth
for
Christ
,
wayteth
for
this
ende
,
to
be
like
him
:
and
therefore
conformeth
himselfe
daily
vnto
his
similitude
,
and
becommeth
pure
as
he
is
pure
:
the
which
puritie
(
howsoeuer
it
bee
esteemed
of
in
the
world
)
whosoeuer
profiteth
not
in
,
he
cannot
hope
nor
waite
for
Christ
.
If
a
man
after
the
tearme
of
a
fewe
yeares
hope
for
a
large
reuenue
,
he
cannot
,
nor
will
not
in
the
meane
time
take
the
way
to
cut
off
all
his
hopes
,
but
rather
make
wayes
for
the
accomplishment
,
and
preuent
whatsoeuer
would
come
betweene
him
and
them
.
It
is
true
that
the
blood
of
Christ
purgeth
vs
from
all
sinne
,
by
satisfying
for
it
,
and
meritting
the
spirit
of
sanctification
for
beleeuers
;
but
yet
we
must
purge
our selues
,
by
manifesting
that
we
receiue
not
this
grace
in
vaine
,
nor
neglect
the
meanes
wherein
we
are
to
testifie
our
thankefulnesse
,
which
is
by
striuing
against
iniquitie
.
The
Scripture
noteth
him
to
be
an
euill
seruant
,
that
saith
,
he
wayteth
for
his
masters
comming
,
and
yet
he
beateth
his
fellowe
seruants
,
and
sitteth
downe
with
drunkards
:
such
hopes
as
these
ende
in
vaine
perswasion
,
when
presumption
and
vngrounded
confidence
confoundeth
the
person
that
giueth
them
harbor
.
Dost
thou
hope
then
to
be
like
Christ
when
he
appeareth
?
thou
must
then
resemble
him
in
this
life
,
beeing
in
thy
measure
pure
,
holy
,
innocent
,
meeke
,
louing
,
and
obedient
:
professe
hope
without
this
conformitie
vnto
Christ
,
it
is
but
a
pretence
,
all
is
vnsound
and
deceitfull
.
2.
It
not
onely
freeth
from
sinne
,
but
frameth
to
obedience
both
cherefull
and
constant
:
whereof
we
haue
a
pregnant
example
in
Christ
himselfe
,
whom
we
are
commanded
to
looke
at
for
imitation
;
who
for
the
ioy
that
was
set
before
him
,
endured
the
crosse
,
and
despised
the
shame
.
So
also
are
the
Saints
in
their
measure
looking
to
the
ioy
before
them
invincible
,
both
in
labours
and
sufferings
:
hope
worketh
the
will
,
3.
This
hope
taketh
off
our
fierie
edge
and
heat
of
affections
from
the
world
,
and
setteth
them
aboue
:
it
fixeth
the
eie
vpon
things
within
the
vaile
,
the
glory
of
which
dimme
and
obscure
all
the
glorie
of
the
world
:
it
causeth
refusall
of
the
pleasures
of
sinne
for
a
season
:
it
maketh
treasures
of
Egypt
seeme
small
,
yea
vile
in
a
mans
eie
comparatiuely
:
the
expectation
of
this
resurrection
,
maketh
the
mocks
and
contempts
of
the
world
to
be
contemned
;
yea
sentences
of
death
,
nay
executions
lightly
esteemed
of
:
this
hope
hath
carried
martyrs
through
fires
,
feares
,
lyons
dens
,
teeth
;
and
a
thousand
kinds
of
death
,
through
all
which
they
hastened
to
the
fruition
of
the
thing
hoped
for
,
in
which
onely
they
looked
for
securitie
and
contentment
.
4.
It
beeing
the
daughter
of
faith
waeeth
not
wearie
,
but
still
vseth
the
best
meanes
for
the
obtaining
the
thing
hoped
.
It
is
importunate
with
God
by
prayer
,
for
the
comming
of
Christ
,
and
(
as
Iacob
)
wrastleth
with
God
,
when
it
hath
nothing
but
it selfe
to
sustaine
faith
:
yea
and
preuaileth
with
the
Cananitish
woman
after
many
repulses
:
they
that
haue
this
hope
,
pray
for
all
the
meanes
which
hasten
this
comming
;
for
the
free
passage
of
the
Gospel
,
the
peace
of
Ierusalem
;
the
puritie
of
do-doctrine
,
which
themselues
loue
and
beleeue
▪
and
propagate
vnto
others
by
word
and
example
,
that
so
farre
as
lyeth
in
them
,
the
number
may
be
euerie
way
accomplished
.
And
further
,
they
greiue
and
sorrowe
when
any
of
these
are
hindered
,
when
the
state
of
the
ministerie
and
ministers
is
destitute
and
distressed
;
when
the
light
and
life
of
professors
is
obscured
and
darkened
,
when
errors
are
broached
,
maintained
,
and
receiued
:
for
these
are
things
comming
betweene
them
and
their
hopes
,
and
the
iust
causes
of
heauines
and
griefe
.
Vse
.
1.
Now
this
triall
will
discouer
to
many
men
their
estates
,
who
lay
hold
on
the
doctrine
of
grace
to
saluation
,
but
not
to
instruction
.
Some
beleeue
not
,
nor
hope
for
any
such
estate
herafter
,
as
the
faithful
are
in
Christ
partakers
of
;
but
for
all
our
preaching
of
the
fatnes
of
that
land
,
deale
as
the
Israelites
did
with
Caleb
and
Iosuah
concerning
the
promised
land
,
should
neuer
see
that
land
.
Which
were
it
not
the
conceit
of
men
,
it
could
not
be
that
they
could
liue
so
like
the
Sadduces
,
who
say
there
is
no
resurrection
,
nor
angel
,
nor
spirit
:
Such
as
was
that
Cardinall
of
Burbon
,
who
professed
,
that
he
would
not
giue
his
part
in
Paris
,
for
his
part
in
Paradise
:
of
whose
mind
some
who
perhaps
wil
crie
out
on
him
are
,
while
they
were
wel
appaid
if
there
were
no
other
heauen
,
nor
no
changing
of
their
estate
:
&
were
that
Pope
aliue
againe
,
it
is
to
be
feared
he
should
not
want
Protestants
taking
part
of
his
heresie
,
who
all
his
life
time
could
not
be
perswaded
,
whether
there
was
an
heauen
or
hell
,
and
therefore
at
his
death
blasphemously
vttered
these
words
,
Now
shall
I
knowe
whether
there
be
a
God
,
an
hel
,
or
any
immortality
of
the
soule
,
and
shortly
after
knew
it
to
his
cost
.
Others
are
fallen
asleepe
with
the
euill
seruant
,
while
their
master
maketh
stay
of
his
comming
,
and
in
one
dead
sleepe
of
sinne
or
other
,
(
out
of
which
they
will
not
be
wakened
)
wast
out
their
dayes
,
as
though
their
soules
should
for
euer
sleepe
after
death
,
such
sleepers
are
ill
watchmen
.
Others
call
on
the
Lord
Iesus
to
come
,
but
neuer
till
they
be
cast
on
their
death
bed
,
their
hearts
nor
mouthes
neuer
harbour
such
requests
in
their
life
time
,
and
therefore
in
all
likelyhood
they
are
vnsound
.
And
many
others
there
are
,
who
nourish
a
false
hope
,
or
rather
a
fancy
in
stead
of
hope
:
for
it
is
like
the
Popish
perswasion
of
which
we
spake
,
vnsound
in
the
ground
,
they
haue
nothing
to
shewe
for
the
euidence
of
their
faith
:
as
also
in
the
qualities
;
for
it
must
be
fedde
by
things
they
can
see
;
it
must
haue
good
hold
and
pawnes
of
God
,
and
then
it
can
trust
him
:
it
is
most
impatient
in
any
of
Gods
delayes
:
it
wisheth
not
but
feareth
rather
this
comming
of
Christ
,
and
so
cannot
reioyce
in
the
certentie
that
he
will
come
to
their
full
redemption
:
it
is
vnsound
also
in
the
effects
,
it
purgeth
not
the
heart
,
many
nastie
corners
lie
there
vnswept
and
vntrimd
vp
:
it
frameth
not
to
the
obedience
of
Gods
word
and
will
:
it
lifteth
not
vp
the
soule
from
the
world
to
heauenly
mindednesse
and
conuersation
:
it
vseth
no
meanes
of
conscience
to
hasten
this
comming
of
Christ
:
it
reioyceth
not
where
they
are
,
it
sorroweth
not
where
they
are
not
:
let
the
state
of
the
Church
sinke
or
swimme
,
so
they
enioy
their
owne
:
but
let
no
man
that
would
not
be
confounded
,
leane
vpon
such
an
expectation
,
in
which
there
is
nothing
but
deceit
.
Vse
.
2.
Seeing
it
is
a
propertie
of
the
Gospel
to
lift
vp
the
heart
to
waite
for
Christs
comming
,
let
so
many
as
professe
to
giue
entertainement
to
the
Gospel
,
prouoke
themselues
vnto
this
expectation
;
which
beeing
a
dutie
so
necessarie
,
and
of
so
fruitfull
vse
through
all
the
Christian
life
;
and
yet
so
generally
neglected
amongest
men
,
because
naturally
mens
hearts
are
drawne
downe
vnto
the
profits
and
pleasures
here
below
:
blessed
hope
,
the
person
that
hopeth
is
a
blessed
man
,
and
the
end
of
this
expectation
is
blessednesse
:
Blessed
is
he
that
watcheth
and
keepeth
his
garments
.
And
,
Blessed
shall
the
seruant
bee
whom
the
Master
findeth
so
doing
.
2.
the
appearing
is
called
a
glorious
appearing
,
of
a
mightie
God
,
our
Sauiour
:
in
all
which
regards
it
is
the
part
of
all
such
as
would
attaine
blessednes
,
participate
of
his
glorie
,
and
be
saued
by
him
,
to
waite
for
his
comming
.
II.
Elsewhere
in
the
Scripture
,
1.
we
haue
the
commandement
of
God
,
Luk.
12.36
.
Be
yee
like
vnto
men
that
waite
for
their
Master
,
when
he
will
returne
from
the
wedding
,
that
when
he
commeth
and
knocketh
,
they
may
immediatly
open
vnto
him
.
2.
Herein
is
put
a
difference
betweene
the
godly
and
the
wicked
:
it
was
euer
a
marke
of
good
men
to
waite
for
Christs
appearance
,
the
auncient
beleeuers
of
the
old
Testament
,
for
his
first
comming
in
the
flesh
in
humilitie
:
so
Simeon
,
Ioseph
of
Arimathea
,
Anna
,
were
described
by
this
that
they
wayted
for
the
consolation
of
Israel
;
and
how
much
more
should
we
for
this
glorious
appearance
,
which
bringeth
not
grace
only
with
it
,
but
fulnes
of
glorie
?
On
the
contrarie
,
the
vngodly
person
is
described
to
be
such
a
one
,
as
whose
master
commeth
in
an
houre
he
looketh
not
,
and
in
a
day
he
thinketh
not
:
so
the
foolish
virgins
had
prepared
nothing
.
3.
The
danger
of
those
whom
this
day
shall
oppresse
vnawares
;
such
a
seruant
saith
that
text
,
shall
be
cut
in
two
,
and
haue
his
portion
with
vnbeleeuers
:
such
foolish
virgins
shall
haue
the
gate
of
the
marriage
chamber
shut
against
them
:
and
as
the
Apostle
,
Heb.
9.28
.
Christ
appeareth
not
the
second
time
to
the
saluation
of
any
,
but
of
such
as
waite
for
him
.
4.
From
the
time
of
this
appearing
:
1.
in
regard
of
the
vncertaintie
of
it
,
Rev.
16.15
.
Behold
I
come
as
a
theefe
in
the
night
,
blessed
is
he
that
watcheth
:
for
if
the
house
keeper
knew
what
houre
the
theife
would
come
,
Vse
3.
Seeing
the
doctrine
of
the
Gospel
not
onely
bringeth
the
euidence
of
saluation
,
but
lifteth
vp
the
heart
to
waite
for
it
,
it
appeareth
that
it
is
the
doctrine
of
God
,
brought
by
the
Sonne
of
God
from
the
bosome
of
his
Father
;
the
doctrine
that
raiseth
the
minde
to
heauen
must
needs
be
heauenly
:
and
this
is
the
doctrine
which
we
preach
,
because
it
is
fruitfull
herein
.
Some
busie
themselues
in
prying
more
into
the
men
,
and
their
callings
that
bring
it
,
then
into
the
doctrine
it selfe
,
and
refuse
this
most
blessed
treasure
,
because
they
see
not
the
holy
Ghost
so
visibly
calling
our
ministers
,
as
if
he
should
sit
on
our
heads
with
fiery
tongues
.
These
I
would
wish
,
1.
to
looke
well
to
their
owne
callings
,
for
sure
he
that
is
pragmaticall
in
other
mens
callings
,
Doctr.
2.
An
excellent
meanes
to
prouoke
men
vnto
the
duties
of
Christianitie
,
is
the
consideration
of
Christs
comming
vnto
iudgement
.
Wayting
for
the
appearance
of
the
mightie
God
our
Sauiour
.
For
first
,
it
is
a
notable
meanes
to
set
and
enter
men
into
this
course
of
godlinesse
:
and
this
is
cleare
in
the
Scriptures
,
where
we
may
obserue
the
spirit
of
God
vsing
this
consideration
,
as
a
speciall
motiue
both
to
draw
men
out
of
their
sinnes
,
together
with
the
loue
of
this
world
;
as
also
to
plant
in
them
the
feare
and
reverence
of
the
Lord
:
all
which
must
be
done
,
before
men
can
come
to
breathe
in
the
common
ayre
of
Christians
.
For
the
first
,
how
doth
the
Scripture
reuoke
the
young
man
from
his
vnbridled
vanitie
,
and
from
walking
in
the
sight
of
his
owne
eyes
,
and
lust
of
his
owne
heart
,
but
by
the
remembrance
that
for
all
this
hee
must
come
to
iudgement
.
Amend
your
liues
,
and
turne
,
that
your
sinnes
may
be
put
away
when
the
time
of
refreshing
shall
come
from
the
presence
of
the
Lord
,
and
he
shall
send
Iesus
Christ
.
But
now
he
would
haue
all
men
to
repent
,
because
he
hath
appointed
a
day
,
in
which
he
will
iudge
the
world
:
and
haue
reclaimed
vnhappie
Felix
from
his
wicked
and
voluptuous
life
,
when
he
made
him
tremble
in
hearing
the
iudgement
to
come
.
Feare
God
,
and
keep
his
commandements
,
for
God
will
bring
euery
worke
vnto
iudgement
.
And
when
the
Angel
would
prouoke
the
inhabitants
of
the
earth
to
feare
and
reuerence
before
God
,
and
stand
in
awe
of
him
,
he
vseth
no
other
argument
then
that
the
houre
of
his
iudgement
is
come
.
And
surely
were
we
not
harder
of
heart
then
the
anuill
,
it
could
not
be
but
the
consideration
of
this
iudgement
,
should
hammer
and
work
vs
to
the
vndertaking
of
a
godly
and
Christian
course
.
looked
for
the
resurrection
of
the
iust
and
vniust
:
considering
the
terrors
of
the
Lord
,
we
perswade
men
.
Thus
Paul
chargeth
Timothie
not
only
to
keepe
those
his
commandements
without
spot
vntill
the
appearing
of
the
Lord
Iesus
Christ
;
but
also
as
he
would
answer
at
the
appearing
of
Christ
to
preach
instantly
,
in
season
and
out
of
season
:
and
Peter
warneth
the
Elders
to
feede
the
flocke
,
and
be
ensamples
vnto
them
,
that
when
the
chiefe
sheepeheard
shall
appeare
,
they
might
receiue
an
incorruptible
crowne
.
By
which
motiues
they
much
more
prouoked
themselues
to
their
owne
speciall
duties
,
as
appeareth
,
1.
Thes.
2.19
.
And
for
the
generall
duties
of
Christianitie
,
euerie
Christian
is
by
this
reason
spurred
forward
thereunto
:
2.
Pet.
3.11
.
considering
these
things
shall
be
dissolued
,
what
manner
of
men
ought
we
to
be
in
all
godly
conuersation
.
And
that
this
expectation
of
Christ
is
a
notable
preseruatiue
of
all
Christian
vertues
,
who
can
denie
that
readeth
those
manifold
places
,
where
watching
and
keeping
the
garments
,
watching
and
sobrietie
,
be
sober
and
watch
,
watching
and
stedfastnesse
in
the
faith
,
are
coupled
together
so
inseparably
,
Thirdly
,
this
waiting
is
a
notable
meanes
of
holding
out
and
constant
perseuerance
in
all
weldoing
vnto
the
ende
:
to
wait
for
the
comming
of
Iesus
Christ
:
Reu.
3.11
.
Behold
,
I
come
shortly
,
hold
fast
that
thou
hast
.
It
is
a
worke
of
many
labours
,
much
sweate
,
and
no
lesse
difficultie
:
and
here
the
sluggish
flesh
would
contentedly
thrust
the
hand
into
the
bosome
;
but
here
is
a
speciall
meanes
to
renue
our
strength
in
working
righteousnesse
;
1.
Ioh.
2.28
.
little
children
abide
in
him
,
that
when
he
shall
appeare
,
we
may
be
bolde
and
not
ashamed
at
his
comming
.
Many
temptations
will
come
in
our
way
,
the
buriall
of
the
father
,
the
tending
of
the
farme
,
the
marriage
of
a
wife
,
the
care
of
the
family
,
the
bidding
of
friends
farwell
;
many
will
be
the
occasions
of
looking
backe
,
and
plucking
backe
the
hand
from
this
spirituall
plough
:
now
what
better
way
to
continue
with
Christ
in
temptation
,
then
that
which
himselfe
deuised
,
namely
,
to
remember
that
he
hath
appointed
a
kingdome
for
such
,
that
they
shall
eate
and
drinke
at
his
table
,
and
iudge
the
tribes
of
Israel
?
of
all
men
for
Christs
sake
;
nowe
what
better
ground
of
patience
,
comming
of
the
Lord
draweth
neere
?
doe
then
as
Christ
himselfe
did
,
commend
all
to
him
that
iudgeth
righteously
.
Doe
as
the
Saints
haue
euer
done
,
appeale
from
the
vniust
sentences
of
men
,
and
looke
vp
to
this
appearing
of
the
mightie
God
our
Sauiour
,
whose
tribunall
and
iudgement
shall
reuerse
all
vniust
and
partiall
sentences
,
Quest.
But
what
is
there
in
this
appearance
of
Christ
,
which
maketh
the
expectation
of
it
of
such
efficacie
both
to
set
vs
in
,
and
stirre
vp
our
cheerefulnesse
,
as
also
continue
vs
in
this
Christian
course
?
Ans.
The
godly
knowe
that
Christ
commeth
not
emptie
handed
,
but
his
reward
is
with
him
;
and
this
recompense
of
reward
worketh
cheerefulnesse
,
encreaseth
courage
,
and
addeth
diligence
to
euerie
good
worke
.
Quest.
But
doe
the
godly
worke
mercinarily
?
Answ.
No
;
for
their
offerings
are
freewill
offrings
;
neither
doe
they
looke
principally
at
the
●eward
:
for
there
be
two
things
in
their
eie
betweene
their
worke
and
this
wage
.
1.
Gods
glorie
,
whome
they
loue
for
himselfe
.
2.
the
discharge
of
their
owne
dutie
:
and
then
they
knowe
that
their
labour
is
not
in
vaine
in
the
Lord
.
The
which
as
the
Scripture
propoundeth
as
a
pricke
vnto
pietie
,
so
in
this
last
place
is
it
lawfull
and
meete
to
cast
the
eie
vpon
it
.
That
place
2.
Tim.
2.6
.
importeth
that
the
husbandman
in
his
labour
may
look
what
is
likely
to
be
the
fruit
of
his
labour
aforehand
▪
he
that
careth
,
careth
in
hope
,
and
he
that
thresheth
looketh
to
be
partaker
of
his
hope
,
and
he
that
dresseth
the
figtree
may
looke
to
eate
of
the
fruit
,
saith
Salomon
.
Vse
.
Whosoeuer
then
is
an
negligent
meditator
of
this
appearing
of
Christ
,
strippeth
himselfe
of
a
speciall
proppe
both
of
his
faith
,
and
the
liuely
fruits
of
it
:
in
want
of
which
helpe
,
the
best
would
goe
but
faintly
forward
.
If
Moses
himselfe
was
enabled
to
suffer
reproach
with
Gods
people
,
because
he
looked
for
the
recompence
of
reward
:
and
if
Dauid
had
fainted
,
vnlesse
he
had
hoped
to
see
the
goodnesse
of
the
Lord
in
the
land
of
the
liuing
;
what
should
we
weakelings
expect
other
then
to
fall
downe
right
neuer
to
rise
againe
,
without
such
a
stay
as
whereby
these
worthies
supported
themselues
.
Let
no
man
say
,
we
are
Christians
,
and
strong
,
and
should
serue
God
for
himselfe
:
so
say
I
;
and
yet
so
were
these
much
more
;
and
so
were
the
beleeuers
to
whom
the
Apostle
writ
,
neuerthelesse
it
had
not
beene
safe
for
them
to
haue
refused
so
mercifull
an
incitement
,
as
is
the
hope
of
the
recompence
of
reward
.
Doctr.
3.
It
may
be
hence
also
noted
,
when
is
the
time
that
the
glorie
of
Iesus
Christ
shall
shine
out
in
full
brightnesse
,
sit
vpon
the
throne
of
his
glory
:
and
then
shall
we
see
the
Sonne
of
man
comming
in
the
clouds
,
with
power
and
great
glorie
:
for
he
shall
be
glorious
both
in
his
owne
person
,
as
before
we
heard
;
as
also
in
his
whole
administration
of
iustice
against
the
wicked
,
vpon
whome
he
shall
get
himselfe
a
greater
name
then
he
did
vpon
Pharaoh
and
his
host
,
or
all
the
wicked
Princes
and
people
that
euer
liued
,
who
for
the
glorie
which
shall
shine
about
him
,
shall
call
for
the
hills
to
couer
them
,
and
the
mountaines
to
oppresse
them
.
He
shall
bee
glorious
also
to
his
Saints
,
when
they
shall
behold
him
that
was
betrayed
,
spitted
on
,
condemned
,
crucified
betweene
two
theeues
,
dead
and
buried
,
to
be
so
exceeding
aduanced
aboue
men
and
angels
▪
and
aboue
all
that
can
euer
enter
into
their
hearts
.
Finally
,
he
shall
be
glorious
,
yea
merueilous
in
his
Saints
;
who
when
Christ
their
life
shall
appeare
,
shal
also
appeare
with
him
in
glorie
:
and
made
like
the
glorious
bodie
of
Iesus
Christ
.
Vse
.
1.
Let
none
be
troubled
that
his
first
comming
was
in
meeknes
,
basenesse
,
passion
,
for
the
Apostle
Peter
obserued
,
Ought
not
Christ
to
suffer
,
and
then
enter
into
his
glorie
?
and
is
not
this
that
which
all
the
Prophets
and
Moses
said
should
come
to
passe
?
that
Christ
should
suffer
,
and
be
the
first
that
should
rise
from
the
dead
.
Vse
.
2.
The
glorie
of
this
second
appearing
,
is
a
terror
to
all
the
vngodly
,
who
haue
despised
his
humilitie
,
and
his
still
voice
in
the
Ministerie
of
the
Gospel
.
For
whosoeuer
now
in
this
his
appearance
of
grace
,
will
not
tremble
at
his
word
,
to
frame
their
soules
to
the
obedience
of
it
,
shall
at
this
second
appearance
of
glorie
,
tremble
to
dust
at
his
greatnesse
,
and
not
be
able
to
abide
the
brightnesse
of
his
glorie
.
Those
that
are
now
ashamed
of
him
,
and
that
contempt
and
dishonour
that
followeth
his
profession
,
shall
then
be
ashamed
of
themselues
,
when
the
Sonne
of
God
shall
be
ashamed
of
them
.
And
as
for
such
as
daily
pearce
him
with
the
speares
and
nayles
of
their
sinnes
,
they
shall
be
sure
to
see
him
thus
glorious
whom
they
haue
pearced
,
when
themselues
shal
be
pearced
with
shame
and
sorrow
to
their
endles
confusion
.
Vse
.
3.
To
comfort
the
faithfull
,
seeing
there
is
a
time
when
they
also
shall
appeare
in
glorie
:
they
must
be
content
first
to
suffer
with
Christ
,
before
they
can
raigne
with
him
,
and
weare
the
crowne
of
thornes
,
before
this
crowne
of
glorie
:
the
Lord
dealing
herein
with
them
as
a
father
with
his
children
,
who
though
they
be
borne
to
neuer
so
great
places
and
estates
,
yet
in
their
minoritie
subiecteth
them
to
such
discipline
as
befitteth
their
yeares
,
before
he
bestow
their
portion
vpon
them
.
God
hath
his
children
now
in
the
world
,
the
world
knoweth
them
not
,
nor
seeth
their
glorie
:
nay
they
themselues
cannot
in
any
clearenesse
behold
their
owne
glorie
,
for
no
eye
can
see
the
full
glorie
of
the
Saints
,
till
the
fulnes
of
Christs
glorie
appeare
:
but
when
this
time
commeth
,
the
least
of
them
shall
be
knowne
to
be
Kings
sonnes
;
so
as
the
Deuil
himselfe
,
and
his
wicked
instruments
,
who
can
now
accuse
them
,
and
say
,
there
goes
an
Hypocrite
,
there
goes
a
Precisian
,
a
Puritane
,
a
dissembler
,
and
are
offended
at
the
low
&
base
estate
of
the
Saints
here
,
shall
change
their
note
,
and
be
compelled
to
say
,
there
goes
a
child
of
God
,
there
goes
the
Kings
sonne
,
there
gos
an
heyre
of
the
kingdom
,
and
shall
gnaw
their
tongues
for
greif
,
to
see
them
exalted
in
glory
,
&
shine
in
the
brightnesse
of
Gods
image
;
and
themselues
vtterly
,
and
eternally
excluded
from
God
,
and
his
kingdome
.
Let
vs
not
then
iudge
our selues
or
others
according
to
the
flesh
,
nor
walke
by
sight
,
but
by
faith
,
no●
altogether
looking
on
our selues
or
others
as
we
now
are
,
but
as
we
shall
be
:
for
although
indeed
we
are
now
the
sonnes
of
God
,
yet
it
appeareth
not
what
we
shall
be
,
so
long
as
our
life
is
hid
with
Christ
:
yea
,
let
vs
lift
vp
our
eyes
to
that
glorie
of
our
head
,
that
shall
be
reuealed
and
distributed
to
vs
his
members
;
and
our
hearts
in
the
earnest
requests
of
faith
,
alwaies
praying
,
Lord
let
thy
kingdome
come
:
cause
these
shadowes
to
flie
away
,
and
that
day
to
breake
,
wherein
thy
glorie
which
now
is
obscured
,
may
be
manifest
and
shine
out
in
the
first
place
,
as
is
meete
;
and
then
the
glorie
of
thy
seruants
,
whose
bewtie
shall
be
made
perfect
in
thy
glorie
and
bewtie
.
Wonderfull
,
Counsellor
,
the
mightie
God
,
the
euerlasting
Father
,
the
Prince
of
peace
.
Secondly
,
not
onely
for
the
glorie
of
God
,
but
for
the
benefit
of
the
Church
;
1.
That
hereby
they
might
acknowledge
him
to
be
the
true
God
:
so
the
Prophet
Ieremie
opposing
the
true
God
against
all
idols
and
false
gods
,
speaketh
most
highly
of
him
,
There
is
none
like
vnto
thee
,
O
Lord
,
thou
art
great
,
and
thy
name
is
great
in
power
:
King
of
nations
,
and
challengeth
all
dominion
to
belong
vnto
him
.
And
our
Apostle
when
he
would
bring
the
Athenians
to
the
acknowledgement
of
the
onely
Lord
,
ascribeth
many
and
great
things
vnto
him
:
as
that
he
made
the
world
,
and
all
things
else
,
that
he
is
Lord
of
heauen
and
earth
,
that
he
giueth
to
all
,
life
,
breath
,
and
all
things
:
that
he
made
of
one
blood
all
mankind
,
that
he
assigneth
their
times
and
the
bounds
of
their
habitation
,
that
in
him
we
liue
,
&
mooue
,
and
haue
our
beeing
,
vers
.
28.
2.
That
after
this
acknowledgement
,
we
might
prouoke
our selues
to
answerable
duties
for
example
.
In
consideration
of
his
mercie
,
to
breake
out
into
his
due
prayses
:
Psal.
3.3
.
Thou
Lord
art
my
buckler
,
my
glorie
,
and
the
lifter
vp
of
mine
head
.
Isa.
12.2
.
Behold
,
God
is
my
saluation
,
I
will
trust
and
will
not
feare
,
for
the
Lord
is
my
strength
and
song
,
he
is
also
become
my
saluation
.
In
regard
of
his
omnipotence
,
to
studie
for
vprightnesse
:
Gen.
17.1
.
I
am
God
all
sufficient
,
walke
before
mee
,
and
be
vpright
.
In
meditation
of
his
omnipresence
,
to
be
euery
where
reuerent
because
of
his
eye
:
Act.
10.33
.
We
are
all
here
present
before
God
,
&c.
In
respect
of
his
truth
,
to
relie
our selues
vpon
it
:
1.
Chro.
17.27
.
Thou
hast
blessed
,
and
it
shall
be
blessed
.
Exod.
3.14
.
Moses
must
tell
the
children
of
Israel
,
that
I
Am
hath
sent
mee
:
that
is
,
who
giueth
beeing
to
all
things
,
and
especially
to
this
couenant
of
your
deliuerance
out
of
Egypt
now
at
the
end
of
400.
yeares
.
Thirdly
,
another
end
of
Gods
titles
in
Scripture
is
,
that
we
should
not
onely
glorifie
God
,
and
edifie
our selues
,
but
also
stirre
vp
others
to
the
praise
and
worship
of
the
true
God
,
who
hath
thus
made
himselfe
knowne
vnto
vs
:
Psal.
95.3.6
.
Come
let
vs
worship
,
&c.
for
the
Lord
is
a
great
God
:
namely
,
in
beeing
,
knowledge
,
mercie
,
and
power
:
Psal.
40.9
.
I
haue
declared
thy
righteousnesse
in
the
great
congregation
,
I
haue
not
hid
it
,
nor
concealed
thy
mercie
and
truth
.
And
surely
whosoeuer
hath
his
heart
filled
with
God
and
sence
of
his
goodnesse
,
cannot
not
onely
himselfe
,
but
reuerently
speake
of
him
,
but
also
bring
others
to
a
feeling
and
loue
of
him
;
such
a
one
I
say
cannot
but
bring
men
to
confesse
the
Lord
,
and
make
his
workes
known
vnto
the
sonnes
of
men
.
Vse
.
1.
Which
condemneth
all
the
trifling
vse
of
the
name
of
God
and
Christ
,
the
which
no
man
shall
guiltlessely
lift
vp
in
vaine
,
whether
in
a
vaine
matter
,
or
in
a
vaine
manner
;
for
it
is
not
said
,
that
he
that
taketh
it
vp
malitiously
,
or
falsely
,
or
blasphemously
,
but
vainely
,
shall
not
be
guiltlesse
,
and
much
lesse
these
other
.
2.
Euen
many
of
our selues
are
iustly
reprooued
,
who
seldome
or
neuer
haue
broken
out
into
the
prayses
of
Gods
power
,
loue
,
iustice
,
&c.
or
Christs
greatnesse
,
grace
,
or
saluation
by
him
;
the
law
of
grace
is
not
vnder
our
lippes
,
and
therefore
our
hearts
●ndite
not
such
good
matters
as
these
;
dumb
spirits
seeme
to
possesse
men
,
and
hold
their
tongues
from
speaking
of
God
,
and
good
things
,
and
when
they
speake
,
it
is
without
sence
,
or
feeling
,
without
reuerence
and
grace
in
their
hearts
;
or
for
fashion
,
least
they
shou●d
seeme
to
be
(
that
which
often
they
are
indeed
)
meere
Atheists
,
without
any
true
tast
and
feeling
of
God
.
3.
This
doctrine
occasioneth
vs
to
resolue
,
neuer
hereafter
to
take
the
name
of
God
or
Christ
vp
into
our
mouthes
,
but
when
either
our
owne
hearts
glorifie
and
reuerence
him
,
or
else
to
stirre
vp
our selues
or
others
to
take
benefit
by
the
same
.
4.
In
the
reading
of
these
titles
in
the
Scriptures
,
labour
to
obserue
and
draw
out
the
speciall
vse
either
concerning
God
,
or
our selues
,
which
the
place
aymeth
at
:
and
so
in
the
conscionable
reading
of
them
,
we
shall
come
to
a
conscionable
speaking
of
them
,
as
this
Apostolicall
example
enioyneth
vs
.
Vers.
14.
Who
gaue
himselfe
for
vs
,
that
he
might
redeeme
vs
from
all
iniquitie
,
and
purge
vs
to
be
a
peculiar
people
vnto
himselfe
,
zealous
of
good
workes
.
In
this
verse
our
Apostle
vseth
another
forceable
argument
,
to
vrge
the
deniall
of
vnrighteousnesse
,
and
practise
of
the
former
vertues
of
sobrietie
,
iustice
,
and
pietie
;
for
the
Gospel
not
onely
teacheth
these
things
,
which
while
we
professe
it
,
we
must
adorne
,
but
also
if
we
looke
for
any
benefit
by
the
death
of
Christ
,
we
may
not
like
●iuen
vessells
,
let
this
doctrine
slip
;
for
to
what
other
end
did
Christ
so
willingly
giue
himselfe
to
death
for
beleeuers
in
his
name
,
but
that
they
should
reape
the
double
fruit
of
it
,
mentioned
in
the
verse
.
First
,
redemption
from
sinne
;
and
secondly
,
sanctification
:
the
which
1.
inwardly
purgeth
beleeuers
to
become
the
Lords
owne
peculiar
:
2.
causeth
them
outwardly
to
shine
out
in
the
zealous
practise
of
good
workes
.
Well
knew
our
Apostle
how
close
sinne
sitteth
vnto
vs
,
and
how
heauie
our
frailtie
is
vnto
that
which
is
good
in
Gods
eyes
;
and
therefore
whereas
if
we
were
wise
to
doe
well
,
one
word
were
inough
:
he
forceth
and
presseth
vs
with
diuerse
arguments
,
and
those
so
waightie
,
as
euen
in
mans
iudgement
,
and
much
more
in
Gods
,
he
is
iudged
vnworthy
of
life
that
shall
despise
them
.
For
suppose
there
be
such
gracelesse
men
,
as
by
the
appearing
of
grace
cannot
be
mooued
,
or
will
not
he
be
taught
,
when
he
heareth
that
the
Sonne
of
God
himselfe
came
downe
from
heauen
,
to
deliuer
the
blessed
doctrine
of
saluation
vnto
his
Church
;
let
such
see
rather
then
heare
an
argument
more
weightie
,
let
them
cast
their
eye
vpon
the
death
of
Christ
,
who
willingly
suffered
such
torments
as
are
vnconceiueable
;
and
all
to
abolish
sinne
,
and
raise
sinners
out
of
their
graues
of
sinne
and
death
,
vnto
the
life
of
grace
and
glorie
.
And
though
some
may
be
found
so
gracelesse
,
as
they
will
haue
nothing
to
doe
with
this
reaching
of
grace
;
yet
seeing
none
is
so
desperately
gone
,
as
to
refuse
his
part
in
the
death
of
Christ
,
let
this
be
a
motiue
vnto
such
,
as
with
whome
any
thing
in
the
world
can
preuaile
,
to
the
timely
taking
vp
the
practise
of
the
former
precepts
,
of
which
we
haue
spoken
at
large
.
In
speaking
of
this
argument
,
seeing
the
Apostle
hath
cast
it
into
so
excellent
an
order
to
our
hands
,
we
will
accordingly
followe
the
branches
laid
downe
,
and
they
are
two
.
First
,
the
fact
of
Christ
,
who
gaue
himselfe
for
vs
:
secondly
,
the
fruits
of
it
:
which
are
two
,
1.
redemption
,
that
he
might
redeeme
vs
:
2.
sanctification
,
and
purge
vs
to
be
a
peculiar
people
,
&c.
The
meaning
of
the
particulars
we
will
giue
,
as
we
come
vnto
them
.
In
the
former
part
of
the
verse
,
containing
the
fact
of
Christ
,
are
three
points
to
be
noted
:
1.
the
giuer
,
who
.
2.
the
gift
,
gaue
himselfe
,
including
all
that
passion
to
which
he
gaue
himselfe
.
3.
the
persons
for
whom
,
for
vs
.
First
,
the
giuer
is
noted
in
the
words
immediately
going
before
,
to
be
Iesus
Christ
our
Sauiour
.
Obiect
.
whatsoeuer
the
Father
doth
,
that
same
doth
the
Sonne
.
Obiect
.
But
Iudas
,
the
Iewes
,
and
Pilate
,
gaue
Christ
for
vs
to
passion
,
and
therefore
not
himselfe
.
Answ.
They
did
indeede
concurre
in
the
same
action
with
the
Father
,
and
the
Sonne
,
but
in
a
farre
diuerse
manner
,
and
ende
:
they
in
malice
,
but
these
in
admirable
loue
:
they
not
for
vs
,
but
Pilate
for
feare
,
Iudas
for
couetousnesse
,
the
Iewes
to
please
their
Priests
and
rulers
;
but
these
gaue
him
for
vs
,
and
for
our
saluation
:
neither
had
any
of
them
any
power
to
haue
giuen
Christ
to
the
least
part
of
passion
,
if
it
had
not
beene
giuen
them
of
the
Father
,
and
of
himselfe
,
who
had
power
to
lay
downe
his
life
,
Secondly
,
but
the
gift
will
better
manifest
the
giuer
:
he
gaue
himselfe
,
the
which
that
we
may
the
better
vnderstand
,
we
must
withall
consider
vnto
what
Christ
gaue
himselfe
,
for
so
the
consequent
fruits
shall
be
better
discouered
:
and
that
I
say
in
one
word
,
was
vnto
passion
.
The
which
passion
must
not
be
restrained
to
the
time
of
his
death
,
but
extended
vnto
the
whole
course
of
his
life
:
as
namely
,
the
laying
downe
of
his
maiestie
and
glorie
,
wherein
he
was
equall
vnto
his
father
,
to
become
man
:
and
beeing
man
,
whereas
he
might
haue
vsed
heauenly
qualities
of
soule
and
bodie
,
his
mind
free
from
sorrowe
,
feare
,
greife
;
his
bodie
from
hunger
,
thirst
,
wearines
,
&c.
and
at
least
haue
beene
like
Adam
before
his
fall
;
yet
he
tooke
our
nature
,
subiect
to
all
infirmities
since
the
fall
,
only
sinne
excepted
:
hence
was
it
,
that
he
was
borne
in
a
stable
,
laid
in
a
manger
,
my
God
,
my
God
,
why
hast
thou
forsaken
me
.
Thus
did
the
Sonne
of
God
make
exchange
of
the
greatest
glorie
aboue
all
comprehension
,
with
the
greatest
infamie
,
and
the
greatest
ioyes
with
the
greatest
sorrowes
that
can
be
imagined
,
euen
the
sorrowes
of
hell
:
the
which
considerations
notably
set
out
the
qualitie
of
this
passion
,
vnto
which
our
Lord
gaue
himselfe
.
God
gaue
Christ
a
bodie
,
that
in
the
same
he
might
performe
this
part
of
his
fathers
will
.
sanctified
himselfe
,
as
the
altar
sanctifieth
the
gift
,
and
the
Temple
the
gold
:
no
Priesthood
,
not
Leuiticall
,
much
lesse
Papal
,
vnto
Iesus
the
mediator
of
the
newe
Testament
,
and
the
blood
of
sprinkling
;
&c.
1.
Tim.
2.
there
is
one
mediator
betweene
God
and
man
—
who
gaue
himselfe
a
ransome
.
Whence
it
is
directly
concluded
,
that
if
there
be
but
one
mediator
of
the
newe
Testament
,
there
can
be
but
one
Priest
;
and
that
if
all
the
table
of
the
masse-mongers
be
Priests
properly
of
the
newe
Testament
,
they
must
be
also
mediators
and
redeemers
:
whereas
the
Scripture
saith
,
there
is
but
one
.
Againe
,
as
the
sacrifice
is
but
one
,
so
there
can
be
but
one
Priest
,
and
he
must
be
so
qualified
,
as
neuer
any
man
,
no
not
Aaron
himselfe
was
;
for
thus
the
author
of
the
Hebrewes
advanceth
this
priesthood
of
Christ
.
liueth
for
euer
,
and
is
a
Priest
after
the
order
of
Melchizedech
,
without
beginning
of
time
,
or
ende
of
dayes
:
and
he
shewes
why
Christ
must
neede●
liue
for
euer
,
to
make
intercession
for
vs
in
heauen
,
namely
,
which
is
holy
,
innocent
,
vndefiled
separate
from
sinners
,
higher
then
the
heauens
,
who
neede
not
offer
first
for
his
owne
sinnes
as
they
,
&c.
The
speciall
things
obiected
by
the
Papists
against
this
truth
,
are
two
:
first
,
that
Christ
is
indeede
such
a
Priest
as
we
speake
of
;
high
Priest
of
things
to
come
,
who
was
not
euerie
yeare
to
enter
once
into
the
holy
of
holies
with
the
blood
of
beasts
,
but
once
for
all
hath
he
entred
into
the
holy
place
,
and
obtained
eternall
redemption
for
vs
:
and
if
eternall
redemption
be
obtained
where
there
is
no
remission
of
sinne
,
there
is
no
more
neede
of
oblation
for
sinne
.
4.
Whereas
they
say
that
Christ
indeede
is
the
onely
Priest
to
offer
a
bloody
sacrifice
,
and
that
is
but
once
done
and
cannot
be
repeated
;
but
yet
ought
daily
to
be
offred
in
an
vnbloodly
manner
by
their
Priests
for
the
sinnes
of
the
quicke
and
the
dead
.
without
blood
there
is
no
remission
;
and
that
if
Christ
be
offered
any
more
,
he
must
of
necessitie
suffer
againe
,
Heb.
9.22.26
.
The
second
thing
of
any
moment
obiected
is
,
that
although
Christ
by
his
one
oblation
once
offered
,
merited
redemption
,
and
remission
of
sinne
;
one
oblation
,
destroyeth
both
.
2.
We
graunt
that
there
must
be
an
application
of
this
oblation
,
but
not
by
such
wicked
meanes
as
they
haue
deuised
,
namely
by
the
multiplication
of
it selfe
;
as
if
a
man
should
in
stead
of
applying
one
plaister
,
doe
nothing
else
but
make
infinite
plaisters
,
whereas
one
truely
applyed
to
the
sore
were
better
then
they
all
:
but
he
who
was
the
sacrifice
,
beeing
the
wisedome
of
his
Father
,
hath
deuised
a
wiser
meanes
to
apply
vnto
beleeuers
his
oblation
,
namely
,
by
the
outward
and
ordinarie
meanes
of
the
word
and
Sacraments
;
as
also
inwardly
by
his
spirit
,
working
by
those
meanes
effectuall
faith
in
our
hearts
,
whereby
we
lay
hold
vpon
all
our
good
vnto
saluation
.
And
if
there
were
no
meanes
to
apply
Christs
merit
vnto
beleeuers
,
then
by
daily
offring
himselfe
with
it
;
then
were
there
no
meanes
to
apply
vnto
vs
the
fruit
and
benefit
of
his
incarnation
,
death
,
resurrection
,
or
ascension
,
vnlesse
he
should
be
borne
,
die
,
rise
,
and
ascend
euerie
day
,
for
the
reason
is
the
selfe
same
.
Vse
.
2.
In
that
it
is
said
,
that
Christ
gaue
himselfe
,
was
heauie
vnto
the
death
;
and
that
a
little
before
his
suffering
his
soule
was
sore
troubled
.
And
Isai
expressely
affirmeth
,
that
his
soule
trauelled
in
his
death
,
and
that
he
made
his
soule
an
offering
for
sinne
,
and
powred
out
his
soule
vnto
death
,
and
that
he
made
his
graue
with
the
rich
in
his
deaths
:
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
for
what
other
is
the
death
of
the
soule
,
but
to
be
separated
from
God
the
fountaine
of
life
?
which
point
helpeth
vs
to
vnderstand
such
places
of
the
Scripture
,
as
affirme
that
Christ
suffered
and
died
according
to
the
flesh
,
Ioh.
6.51
.
and
that
Christ
offered
his
bodie
,
Heb.
10.10
.
and
all
those
which
ascribe
all
our
saluation
to
the
blood
of
Christ
.
All
which
must
be
synechdochically
vnderstood
,
vnder
one
kind
comprehending
all
his
suffering
,
and
neuer
excluding
any
part
of
it
:
euerie
of
them
beeing
equiualent
to
this
speach
of
the
Apostle
,
who
gaue
himselfe
:
that
is
,
both
his
bodie
and
soule
,
or
wholly
vnto
the
death
:
neither
can
the
death
of
the
crosse
be
other
,
which
is
ioyned
with
the
malediction
of
God
,
from
which
we
by
it
were
wholly
deliuered
.
to
lay
downe
his
life
,
and
take
it
vp
againe
:
and
that
no
man
could
take
it
from
him
:
for
who
could
take
that
life
from
him
,
whose
sinneles
nature
of
it selfe
was
not
obnoxious
to
death
,
it
beeing
the
stipend
of
sinne
.
And
further
,
it
is
briefly
to
be
obserued
,
how
the
holy
Ghost
thorough
the
whole
historie
hath
noted
speciall
circumstances
which
confirme
the
same
truth
.
As
1.
when
the
time
drewe
neere
that
he
should
leaue
the
world
,
he
foretelleth
to
his
disciples
,
that
he
must
goe
to
Ierusalem
,
and
suffer
many
things
,
and
be
crucified
,
and
yet
he
went
;
yea
when
Peter
tooke
him
aside
,
and
entreated
him
to
fauour
himselfe
,
he
checked
him
more
sharpely
then
we
reade
that
euer
he
did
any
of
the
rest
,
Get
thee
behind
me
Satan
:
he
would
not
patiently
heare
any
thing
which
might
worke
the
least
vnwillingnes
in
him
.
2.
When
he
came
to
Ierusalem
,
did
he
withdrawe
himselfe
when
he
knewe
the
Iewes
sought
to
apprehend
him
,
as
he
at
some
other
times
had
done
?
no
verily
,
but
knowing
that
Satan
had
put
into
the
heart
of
Iudas
to
betray
him
,
he
went
to
his
accustomed
place
of
prayer
,
which
Iudas
well
knewe
,
and
whether
he
knewe
he
would
bring
his
route
.
3.
When
the
companie
came
to
apprehend
him
,
although
he
let
them
knowe
by
casting
them
all
to
the
ground
,
that
he
could
haue
resisted
or
avoided
them
,
yet
he
let
them
rise
againe
,
he
told
them
he
was
the
man
they
sought
,
and
deliuered
himselfe
into
their
hands
:
yea
more
,
the
text
saith
,
he
went
out
to
meete
them
,
shewing
the
truth
of
that
prophesie
,
Psal.
40.6
.
In
the
roule
of
the
booke
it
is
written
of
me
,
that
I
am
readie
to
doe
thy
will
.
And
as
he
would
not
resist
in
his
owne
person
,
so
when
Peter
made
a
rash
resistance
,
and
in
his
rescue
smote
off
Malcus
his
eare
,
Christ
immediately
healed
the
wound
,
wished
him
to
sheath
his
sword
,
and
asked
him
if
he
thought
not
that
he
could
command
a
legion
of
angels
if
he
would
:
but
how
then
should
the
Scriptures
be
fulfilled
?
4.
When
he
was
brought
before
the
Iudge
,
he
denied
no
part
of
that
truth
,
which
he
knewe
they
would
wrest
against
him
;
shewing
in
all
his
answers
a
presen●
minde
and
courage
with
all
meekenesse
in
suffering
horrible
contumelies
,
without
perturbation
or
confusion
,
vttering
such
holy
speeches
as
became
the
most
innocent
lambe
of
God
:
as
his
holy
Apostle
noteth
,
that
he
witnessed
a
good
confession
before
Pontius
Pilate
.
sent
out
his
soule
,
or
gaue
vp
his
spirit
:
yea
,
in
great
wisedome
he
preuented
the
souldeirs
violence
,
in
breaking
his
legges
,
or
offering
him
while
he
was
yet
aliue
any
deadly
wound
;
that
he
might
manifest
that
he
did
not
violently
,
but
voluntarily
vndergoe
that
passion
,
and
drinke
of
the
bitternesse
of
that
cuppe
.
By
all
which
seuerals
,
we
perceiue
the
truth
of
that
the
Apostle
speaketh
,
Philip.
2.8
.
that
Christ
was
made
obedient
vnto
the
death
;
and
this
made
it
an
acceptable
sacrfice
:
for
had
it
not
beene
a
free-will
offring
,
it
had
not
beene
accepted
.
Let
vs
then
for
our
comfort
,
hold
fast
this
point
of
our
Christian
faith
,
that
looke
how
willingly
the
father
offered
his
Sonne
in
sacrifice
,
so
willingly
did
the
sonne
offer
himselfe
▪
and
that
those
who
crucified
him
,
were
not
more
willing
to
doe
it
,
then
he
was
to
offer
himselfe
,
and
suffer
himselfe
to
be
crucified
;
and
this
maketh
it
absolutely
meritorious
and
effectuall
,
for
the
iustification
of
all
beleeuers
,
whereas
otherwise
it
had
beene
no
ransome
.
The
third
and
last
point
to
be
considered
in
this
fact
of
Christ
,
is
the
persons
for
whom
he
gaue
himselfe
,
for
vs
.
life
for
his
sheepe
;
and
purposed
not
so
much
as
to
pray
for
any
other
;
who
surely
if
they
haue
no
part
in
his
prayer
,
much
lesse
in
his
sacrifice
.
Secondly
,
If
Christ
died
effectually
for
all
,
it
is
not
possible
that
any
one
man
should
perish
,
and
be
condemned
▪
for
then
hath
Christ
satisfied
for
the
sinnes
aswell
of
Iudas
,
Caine
,
as
any
other
;
and
consequently
their
sinnes
must
necessarily
be
remitted
:
for
satisfaction
for
sinne
,
and
remission
of
sinne
,
are
inseparable
:
so
the
Apostle
maketh
redemption
nothing
else
but
remission
of
sinne
,
Ephes.
1.17
.
By
whom
we
haue
redemption
by
his
blood
,
euen
remission
of
sinne
:
and
where
remission
of
sinne
is
,
must
need●
be
blessednesse
:
to
abide
with
them
,
and
to
seale
vp
their
saluation
to
their
owne
soules
:
for
the
spirit
letteth
them
know
the
things
that
are
giuen
them
of
God
.
But
they
cannot
receiue
him
,
for
the
world
seeth
him
not
,
nor
knoweth
him
,
and
much
lesse
can
receiue
him
▪
see
Ioh.
14.16.17
.
Thirdly
,
●or
whom
Christ
gaue
himselfe
,
those
he
loued
:
Gal.
2.20
.
Who
loued
mee
▪
and
gaue
himselfe
for
mee
:
the
which
is
true
not
onely
in
Paul
,
but
in
euery
beleeuer
,
Ephes.
5.2
.
and
Reu.
1.5
.
Hee
loued
vs
,
and
gaue
himselfe
for
vs
.
Now
what
is
meant
here
by
vs
?
all
mankind
?
no
surely
,
but
Gods
deare
children
,
and
Saints
,
as
the
first
place
restraineth
it selfe
,
ver.
1.3
.
and
those
that
are
washed
from
sinne
,
and
that
are
made
Kings
and
Priests
vnto
God
;
as
the
second
:
but
most
expressely
the
Apostle
expoundeth
his
owne
phrase
in
the
25.
verse
of
the
same
Chapter
,
Hee
loued
his
Church
,
and
gaue
himselfe
for
it
.
Now
the
wicked
know
not
Christ
,
and
he
knoweth
not
them
,
they
hate
him
,
and
he
loueth
not
them
:
he
is
a
Iesus
indeed
,
that
is
a
Sauiour
,
but
because
he
saueth
his
people
from
their
sinnes
.
Fourthly
,
To
whom
neither
the
ends
nor
fruits
of
Christs
death
can
belong
,
a
vaine
thing
is
it
to
ascribe
any
efficacie
of
his
death
vnto
them
:
but
neither
the
ends
nor
the
fruits
belong
to
the
wicked
.
For
,
1.
the
maine
ends
are
,
1.
by
his
death
to
abolish
him
that
had
the
power
of
death
,
that
is
,
the
deuill
:
but
he
still
ruleth
in
the
children
of
disobedience
.
2.
to
conquer
death
it selfe
,
2.
Tim.
1.10
.
but
they
are
still
held
vnder
the
bondage
and
feare
of
it
.
3.
to
destroie
sinne
,
that
it
may
die
in
men
,
but
it
liueth
and
ruleth
in
the
wicked
.
4.
that
they
which
liue
,
might
liue
to
him
which
is
dead
,
2.
Cor.
5.15
.
but
they
rise
against
him
,
and
attaine
not
the
first
resurrection
,
nor
the
beginnings
of
life
eternall
here
,
nor
the
perfection
hereafter
.
And
for
the
frui●s
of
this
death
,
which
are
iustification
,
remission
of
sin
,
imputation
of
righteousnesse
,
reconciliation
with
God
,
regeneration
,
sanctification
,
and
life
eternall
,
none
of
these
belong
but
to
the
members
of
Christ
;
for
his
bodie
,
which
if
the
wicked
be
not
,
hee
gaue
not
himselfe
for
them
.
The
maine
things
obiected
and
much
stood
vpon
by
the
aduersaries
of
this
truth
,
are
these
two
.
First
,
such
places
as
affirme
that
Christ
redeemed
the
world
,
God
so
loued
the
world
as
he
gaue
,
God
was
in
Christ
reconciling
the
world
,
I
giue
my
flesh
for
the
life
of
the
world
,
&c.
Ans.
By
the
world
,
is
not
meant
euery
particular
man
in
it
,
but
the
elect
both
of
Iewes
and
Gentiles
;
for
Christ
and
his
Apostles
often
crosse
the
the
Iewes
,
who
conceited
that
they
alone
were
loued
of
God
,
and
not
so
the
Gentiles
,
and
therefore
to
abate
their
pride
,
were
often
and
much
in
proouing
,
that
howsoeuer
in
times
past
the
Gentiles
were
passed
by
,
yet
now
they
were
called
to
the
participation
of
grace
and
saluation
,
as
well
as
they
;
and
hence
sometimes
the
Gentiles
alone
are
called
by
the
name
of
the
world
,
as
that
opposition
sheweth
betweene
Iewes
and
Gentiles
,
Rom.
11.12
.
If
the
falling
of
them
the
Iewes
,
be
the
riches
of
the
world
,
that
is
the
Gentiles
:
and
sometimes
againe
onely
the
elect
of
both
Iewes
and
Gentiles
;
for
there
is
a
world
of
the
elect
onely
,
as
Augustine
well
prooueth
out
of
the
place
in
Iohn
alleadged
:
reconciled
vnto
God
.
Secondly
,
they
obiect
such
places
as
affirme
that
Christ
died
for
all
:
for
vs
all
:
1.
Tim.
2.6
.
who
gaue
himselfe
a
ransome
for
all
:
Hebr.
2.9
.
tasted
of
death
for
all
,
&c.
Answ.
The
word
all
,
signifieth
not
alwaies
all
the
posteritie
of
Adam
,
(
which
if
it
alwaies
doe
not
,
the
force
of
the
argument
is
broken
)
but
sometime
,
1.
onely
those
of
the
last
age
of
the
world
,
Act.
17.30
.
But
now
would
haue
all
men
to
repent
.
2.
sometimes
not
euery
particular
,
but
euery
kind
:
as
Christ
is
said
to
haue
healed
all
diseases
;
that
is
,
all
kinds
of
diseases
;
and
the
Pharisies
tythed
all
hearbs
,
that
is
,
not
euery
parti●ular
,
but
all
kinds
:
and
thus
is
it
according
to
the
truth
of
Scripture
,
and
consent
of
the
auncient
Church
,
to
be
taken
in
those
places
which
affirme
that
Christ
died
for
all
,
namely
,
for
all
kinds
of
men
,
but
not
for
euery
seuerall
of
euery
kind
.
3.
The
places
of
Scripture
restraine
themselues
to
beleeuers
:
as
1.
Tim.
2.7
.
God
would
haue
all
men
saued
:
but
that
is
,
1.
all
kinds
of
men
for
whom
we
must
pray
.
2.
all
such
as
come
to
the
knowledge
of
the
truth
:
so
Rom.
8.32
.
gaue
him
for
vs
all
,
but
all
such
,
as
haue
all
things
giuen
with
him
,
all
such
as
are
chosen
,
iustified
,
and
shall
neuer
be
condemned
;
for
so
it
followeth
in
the
next
verse
.
Heb.
2.9
.
Christ
tasted
of
death
for
all
;
but
who
these
all
be
,
the
context
sheweth
.
1.
sonnes
that
must
be
lead
vnto
glorie
,
ver.
10.2
.
Christs
brethren
,
11.3
.
such
children
as
are
giuen
of
God
vnto
Christ
,
ver.
13.
Lastly
,
with
these
formes
of
speach
compare
these
places
which
say
that
,
the
sonne
of
man
came
to
giue
his
life
a
ransome
for
many
,
Matth.
26.28
.
and
that
he
died
to
make
many
iust
:
Rom.
5.19
.
and
that
he
was
offred
to
take
away
the
sinnes
of
many
,
Heb.
9.28
.
and
this
will
iustifie
that
truth
who
obserueth
,
that
with
Paul
,
all
and
many
,
are
all
one
.
Vse
.
If
Christ
gaue
himselfe
for
vs
,
then
suffered
he
not
for
his
owne
sinnes
:
knew
no
sinne
,
beeing
most
holy
in
his
conception
,
without
originall
sinne
;
according
to
the
word
of
the
Angel
,
Luk.
1.35
.
That
holy
thing
that
shall
be
borne
of
thee
;
as
also
most
innocent
in
all
his
life
,
for
no
guile
was
found
in
his
mouth
,
and
who
could
accuse
him
of
sinne
?
of
which
innocencie
not
only
his
freinds
,
the
Prophets
,
and
Apostles
,
but
his
greatest
foes
also
by
Gods
prouidence
became
witnesses
.
Pilates
wife
wished
her
husband
to
haue
nothing
to
doe
with
that
iust
man
:
Pilate
himselfe
confessed
,
he
found
no
fault
in
him
:
The
Centurion
said
,
surely
this
man
was
the
Sonne
of
God
.
Caiphas
said
,
that
one
man
must
die
,
(
not
for
himselfe
but
)
for
the
people
;
the
theefe
on
the
crosse
,
this
man
hath
done
nothing
amisse
:
nay
,
Iudas
himselfe
cryed
out
,
that
he
had
betrayed
innocent
blood
:
not
to
speake
any
thing
of
the
many
confessions
of
the
deuils
themselues
,
that
he
was
the
Sonne
of
the
most
high
.
The
Papists
draw
neere
vnto
that
Iewish
opinion
,
which
the
Prophet
mentioneth
,
Isay
53.4
.
We
iudged
him
plagued
and
smitten
of
God
,
wounded
for
our
transgressions
,
and
broken
for
our
iniquities
;
for
they
hold
,
that
Christ
by
his
suffering
merited
something
for
himselfe
.
Which
if
it
had
beene
so
,
then
was
the
Apostle
mistaken
in
saying
,
that
the
Iust
suffered
for
the
vniust
;
whereas
he
should
haue
said
,
the
iust
suffered
both
for
the
iust
and
vniust
.
Besides
,
this
guing
of
himselfe
,
withstandeth
any
meriting
for
himselfe
:
for
if
it
was
necessarie
that
he
should
merit
for
himselfe
,
his
obedience
could
not
be
voluntarie
.
And
what
an
absurd
thing
is
it
,
to
thinke
that
it
was
necessarie
for
Christ
beeing
God
,
to
descend
from
heauen
,
become
man
,
and
condescend
to
most
bitter
death
,
the
graue
,
and
sorrowes
of
hell
for
his
owne
sake
?
For
what
could
he
merit
which
he
had
not
from
his
first
conception
,
or
which
was
not
due
to
his
manhood
from
that
conception
,
by
reason
of
the
vnion
of
it
with
the
word
,
the
second
person
?
what
could
it
want
,
which
had
such
inseparable
fellowship
with
the
deitie
it selfe
?
who
in
the
midst
of
his
abasement
,
his
flesh
beeing
the
flesh
of
the
word
,
could
not
want
any
glorie
,
although
he
was
pleased
to
hide
it
for
the
time
of
his
passion
.
Lastly
,
the
humane
nature
of
Christ
is
a
creature
,
and
can
therefore
merit
nothing
of
the
creator
,
to
whom
all
obedience
is
debt
.
2.
it
was
guided
and
mooued
wholly
by
the
diuine
,
and
in
that
regard
could
not
merit
any
thing
for
it selfe
;
for
a
meritorious
worke
must
be
in
the
owne
power
of
the
worker
,
&
by
himselfe
meerely
performed
;
nay
,
his
merit
for
vs
dependeth
not
vpon
his
nature
,
but
vpon
his
person
,
in
which
both
his
natures
concurre
to
the
work
and
efficacie
of
the
same
.
Secondly
,
if
Christ
haue
giuen
himselfe
for
vs
,
we
must
receiue
this
gift
and
the
benefit
of
it
,
seeing
a
gift
not
receiued
,
Thirdly
,
if
Christ
haue
giuen
himselfe
so
willingly
to
such
a
cursed
death
for
vs
,
for
vs
,
then
there
is
no
other
satisfaction
for
sinne
.
If
angels
or
men
,
liuing
or
dead
,
masses
or
merits
,
could
haue
satisfied
the
iustice
of
God
,
Christ
might
haue
spared
himselfe
;
but
nothing
can
be
giuen
to
God
,
nothing
accepted
of
God
in
way
of
satisfaction
of
mans
sinne
,
but
the
person
and
merits
of
Christ
himselfe
:
for
if
any
thing
belonging
to
our
persons
could
goe
for
paiment
,
then
might
he
haue
retained
his
glorie
in
heauen
,
and
neuer
haue
left
it
for
our
sakes
.
If
any
Papist
stand
out
here
,
and
say
,
that
Christ
taketh
our
workes
and
dieth
them
in
his
blood
,
and
then
offereth
them
to
his
Father
,
who
accepteth
them
as
meritorious
not
for
our
sakes
,
nor
their
owne
,
but
onely
for
Christ
.
I
answer
,
that
Christ
indeede
dieth
the
workes
of
the
godly
in
his
blood
,
and
so
presenteth
them
vnto
his
Father
,
and
his
Father
accepteth
them
at
his
hands
;
but
no
way
in
respect
of
any
satisfaction
of
sinne
,
or
merit
of
saluation
,
but
onely
as
testimonies
of
our
thankefulnesse
and
dutie
,
and
not
otherwise
.
That
he
might
redeeme
vs
from
all
iniquitie
,
]
In
these
words
is
contained
the
former
fruit
or
ende
of
Christs
giuing
himselfe
,
namely
,
to
redeeme
his
Chu●ch
from
all
the
bondage
and
slauerie
of
sinne
.
For
by
sinne
we
became
bound
,
1.
to
the
seruice
of
it
,
2.
to
damnation
,
the
stipend
of
it
:
both
which
the
Apostle
includeth
,
in
that
he
saith
,
that
sinne
raigned
vnto
death
:
where
is
both
the
raigne
and
command
of
sinne
,
the
price
of
redemption
vnto
his
father
,
euen
the
most
pretious
blood
of
the
sonne
of
God
:
for
so
by
communication
of
properties
it
is
here
said
,
that
the
mightie
God
gaue
himselfe
to
redeeme
vs
,
that
is
,
the
life
of
that
person
who
was
God
,
went
for
our
ransome
;
whereby
our
debt
is
freely
(
in
regard
of
vs
)
discharged
,
the
bill
cancelled
,
and
the
hand
writing
against
vs
fastened
vnto
his
crosse
.
2.
By
conquest
;
for
he
bound
the
strong
man
that
had
vs
in
his
power
,
spoyled
principalities
and
powers
,
ouer
whome
he
gloriously
triumphed
;
and
thus
partly
by
price
,
and
partly
by
power
,
redeemed
and
rescued
his
people
.
excellencie
of
the
person
who
performed
this
work
,
who
was
not
a
bare
man
,
but
1.
the
Sonne
of
God
by
eternall
generation
.
2.
his
onely
Sonne
.
3.
his
beloued
Sonne
.
the
onely
begotten
sonne
of
the
Father
,
full
of
grace
and
truth
:
and
18.
the
onely
begotten
Sonne
which
is
in
the
bosome
of
his
Father
:
and
Ioh.
3.16
.
God
so
loued
the
world
,
that
he
hath
giuen
his
onely
begotten
Sonne
:
and
Rom.
8.32
.
who
spared
not
his
owne
Sonne
:
now
if
the
person
be
so
gratious
,
the
worke
cannot
but
be
acceptable
.
Secondly
,
consider
the
sufficiencie
of
the
worke
,
beeing
so
admirable
as
neuer
was
the
like
:
for
it
was
no
simple
action
neither
of
God
alone
,
nor
of
man
alone
,
and
so
neither
meerely
diuine
,
nor
meerely
humane
,
but
(
as
Diuines
speake
)
th●andrike
:
the
operations
of
both
these
natures
which
concurre
to
one
person
,
concurring
to
the
effecting
of
the
same
worke
.
Wonderfull
then
is
this
worke
,
which
could
neuer
be
performed
by
a
me●●e
creature
,
man
or
angel
,
but
by
a
person
that
must
be
both
God
and
man
.
Thirdly
,
the
largenes
and
extent
of
the
price
,
most
absolutely
satisfying
whatsoeuer
was
required
,
and
that
in
all
voluntarie
obedience
both
actiue
and
passiue
.
Actiue
,
for
he
fulfilled
all
righteousnesse
,
and
perfectly
performed
and
fulfilled
the
whole
lawe
in
our
stead
.
Passiue
,
for
he
suffered
a
most
shamefull
and
cursed
death
,
both
visible
,
standing
in
the
separation
of
soule
and
bodie
:
and
invisible
,
suffering
for
a
time
euen
the
verie
torments
of
hell
,
namely
,
the
endles
wrath
of
his
father
,
vnder
which
his
Church
had
otherwise
beene
subdued
for
all
eternitie
.
So
as
for
the
time
,
the
Sonne
of
God
,
and
Lord
of
all
,
was
deiected
vnder
all
creatures
,
and
held
vnder
the
most
accursed
death
that
euer
was
,
seeing
the
sinnes
of
all
his
bodie
lay
most
heauily
vpon
him
:
vnto
both
which
branches
of
his
obedience
,
if
you
adde
the
voluntarinesse
and
freedome
of
both
,
the
whole
will
appeare
most
perfectly
meritorious
;
to
which
purpose
(
because
nothing
can
merit
,
to
which
any
man
is
bound
)
the
Scripture
saith
,
that
he
paid
that
which
he
neuer
tooke
,
and
so
was
not
bound
to
any
such
paiment
.
Doctr.
1.
Seeing
Christ
must
giue
himselfe
to
redeeme
vs
,
it
implyeth
a
wonderful
bondage
and
tyrannie
of
sinne
ouer
vs
before
that
Christ
wrought
our
libertie
.
seruants
of
sinne
,
seruants
of
vnrighteousnesse
,
seruants
of
corruption
:
we
read
also
of
the
wages
of
sinne
,
of
the
hire
of
vnrighteousnesse
which
Balaam
loued
:
of
beeing
sold
vnder
sinne
,
and
of
wicked
men
selling
themselues
to
worke
wickednesse
,
as
Ahab
,
and
others
:
which
is
nothing
else
,
but
a
voluntarie
putting
of
a
mans
selfe
vnder
the
will
and
power
of
sinne
:
and
thus
he
that
committeth
sinne
,
that
is
,
giueth
himselfe
vnto
it
,
the
seruant
of
sinne
.
To
this
purpose
also
we
heare
the
Apostle
often
speaking
of
the
raigne
and
dominion
of
sinne
in
the
mortal
bodie
,
and
of
the
lawe
of
sinne
in
the
members
rebelling
against
the
law
of
the
mind
,
and
of
the
lawe
of
euill
which
is
euer
present
with
the
best
.
But
who
is
it
that
feeleth
not
within
himselfe
the
wofull
fruites
of
this
captiuitie
?
how
are
we
bound
hand
and
foote
in
chaines
of
darkenesse
,
further
then
the
sonne
by
setting
vs
free
hath
enlarged
vs
?
how
are
wee
stript
starke
naked
of
our
cloathes
of
innocencie
and
holynesse
,
further
then
we
are
wrapped
in
the
garment
of
this
our
elder
brothers
righteousnesse
?
how
seruill
are
we
,
and
at
the
becke
of
euerie
sinne
,
euerie
temptation
,
euery
lust
and
suggestion
,
further
then
the
sonne
hath
rescued
vs
out
of
the
hands
of
such
hard
Lords
?
who
seeth
not
this
tyrant
thrusting
himselfe
by
force
or
fraude
into
his
best
holds
,
so
to
shoulder
out
the
right
owners
?
raigneth
vnto
d●●th
in
so
many
as
he
hath
subdued
?
who
findeth
not
this
tyrant
ouerturning
all
lawes
and
constitutions
,
and
making
his
owne
will
his
onely
lawe
,
to
the
which
whosoeuer
are
subiected
,
what
slauerie
can
be
compared
to
theirs
?
If
we
consider
the
Iewes
oppression
in
Egypt
for
400.
yeares
together
,
euen
when
their
taskes
were
most
encreased
:
If
the
vnmercifull
intreatie
of
them
in
Babylon
,
when
strange
Lords
had
rule
ouer
them
70.
yeares
:
If
the
cruell
and
bloodie
persecution
of
Antiochus
,
of
which
Daniel
prophesied
,
that
before
it
neuer
was
the
like
,
nor
should
be
after
it
:
If
the
miserie
of
the
Turkish
gally
slaues
;
yet
is
there
no
miserie
,
no
bondage
to
this
.
For
there
the
enemie
was
externall
,
here
within
a
mans
breast
and
bowels
:
there
the
losse
was
outward
of
goods
,
lands
,
libertie
,
or
life
;
but
here
of
Gods
image
,
his
fauour
,
the
soule
,
&
life
eternall
:
there
might
they
in
time
looke
to
change
their
Master
,
or
to
flie
,
or
with
the
ende
of
their
liues
at
the
least
to
ende
their
miserie
;
but
here
no
man
can
flie
except
he
can
flie
from
himselfe
,
nor
ende
by
death
,
but
beginne
rather
his
bondage
in
comparison
of
what
it
was
before
.
And
whereas
there
is
no
other
bondage
wherein
a
man
cannot
at
least
wish
his
freedome
,
here
men
will
not
beleeue
they
are
in
such
snares
,
but
reioyce
in
them
,
and
are
neuer
so
merrie
,
as
when
they
are
strengthning
their
bonds
vpon
themselues
:
of
which
thraldome
if
we
would
more
distinctly
conceiue
,
in
one
word
thus
it
is
;
Originall
sinne
inthralls
vs
to
actuall
,
preceding
actuall
sinnes
to
consequent
as
iust
punishments
of
the
former
:
present
sinnes
are
presidents
to
other
men
,
and
so
we
are
intangled
not
onely
with
our
owne
,
but
other
mens
transgressions
also
.
By
all
these
we
are
liable
to
death
,
both
temporall
and
eternall
,
which
entred
into
the
world
by
sinne
:
hence
commeth
the
torment
and
sting
of
a
guiltie
conscience
;
hence
is
the
sinner
haunted
with
the
horror
of
Gods
dreadfull
iudgement
,
and
the
best
fruit
of
the
best
mens
sinnes
is
shame
and
sorrowe
,
euen
where
God
raiseth
vp
to
repentance
.
Vse
.
1.
Note
hence
the
miserable
estate
of
such
men
as
are
out
of
Christ
,
in
whom
sinne
yet
raigneth
:
for
these
are
chained
in
ignorance
,
Vse
.
2.
Seeing
by
sinne
we
put
our selues
vnder
such
slauerie
,
as
both
it selfe
and
Satan
plaie
the
tyrants
ouer
vs
,
we
must
take
that
counsell
,
Let
not
sinne
raigne
in
your
mortall
bodie
,
Vse
.
1.
If
Christ
hath
freed
and
redeemed
vs
from
all
iniquitie
,
then
hath
he
made
no
partiall
redemption
:
he
satisfieth
not
for
the
fault
,
and
leaue
vs
to
satisfie
for
the
punishment
:
all
iniquitie
:
if
he
said
on
the
crosse
;
It
is
finished
,
that
is
,
the
whole
worke
of
mans
redemption
is
consummate
and
perfect
;
if
at
one
time
he
made
one
perfect
expiation
,
and
therby
brought
in
an
euerlasting
redemption
;
Did
not
I
forgiue
thee
all
,
saith
the
parable
:
sold
for
nought
,
but
redeemed
without
mony
,
saith
the
Prophet
.
What
can
the
Papist
say
now
for
his
mony-masses
,
pardons
,
indulgences
,
and
such
trash
,
obtruded
vpon
the
world
,
seeing
the
text
is
so
expresse
;
we
are
redeemed
without
mony
.
Obiect
.
But
Dauid
had
his
sinne
forgiuen
,
2.
Sam.
12.13
.
The
Lord
hath
put
away
thy
sinne
:
And
yet
because
he
had
made
the
enemies
of
God
to
blaspheame
,
the
child
must
surely
die
,
ver.
14.
and
this
was
the
temporall
punishment
:
and
what
are
the
suffrings
of
Gods
people
in
this
life
,
and
in
the
end
of
this
life
at
their
death
but
punishments
for
sinne
?
Ans.
The
text
sheweth
plainely
that
both
the
sinne
,
and
the
punishment
was
forgiuen
:
for
so
those
words
shew
,
thou
shalt
not
die
,
death
beeing
the
iust
wages
of
sinne
:
yet
the
child
must
die
,
not
to
make
any
satisfaction
for
the
sinne
,
but
the
text
shewes
another
end
,
that
the
enemies
might
cease
to
blaspheame
,
when
they
should
see
the
Lord
no
patron
or
fauorer
of
sinne
,
but
rather
iustly
offended
with
it
.
And
as
for
the
afflictions
which
befall
Gods
children
for
sinne
,
and
lie
often
very
heauily
vpon
them
,
none
of
them
satisfie
,
or
can
satisfie
any
part
of
the
iustice
of
God
for
sinne
past
;
but
are
fatherly
corrections
preuenting
sinnes
to
come
,
many
waies
seruing
for
their
owne
good
,
and
the
warning
of
others
,
least
they
should
conceiue
him
a
God
bolstring
sinne
in
those
that
are
dearest
vnto
him
;
but
no
way
as
a
satisfaction
to
God
,
for
thus
only
the
passion
of
Christ
is
a
satisfactorie
redemption
from
sinne
.
And
the
like
may
be
said
of
death
,
2.
This
consideration
must
stirre
vs
vp
to
a
loue
of
our
Lord
Iesus
,
3.
It
must
worke
in
vs
a
detestation
and
watchfulnes
against
all
sinne
,
which
bringeth
such
vassaladge
vpon
vs
:
goe
and
sinne
no
more
:
and
to
the
adultresse
,
goe
and
sinne
no
more
;
so
the
vse
that
we
should
make
of
his
redemption
is
,
to
cease
from
euill
,
and
depart
from
iniquitie
,
least
a
worse
thing
befall
,
and
our
ende
be
worse
then
our
beginning
.
And
here
is
it
not
to
be
omitted
,
how
the
Popish
doctrine
is
in
this
point
an
vtter
enemie
to
this
redemption
purchased
by
Christ
;
not
onely
in
magnifying
their
owne
merits
,
but
in
extenuating
sinne
,
so
as
men
cannot
come
to
a
serious
sense
and
hatred
of
the
same
:
for
many
sinnes
are
small
,
and
scarce
sinnes
;
many
are
veniall
,
and
there
is
no
danger
in
them
:
originall
sinne
which
is
the
mother
sinne
of
all
,
is
no
sinne
at
all
in
the
regenerate
.
They
turne
many
of
the
commandements
into
counsels
,
which
men
may
giue
eare
vnto
for
conuenience
sake
,
but
not
of
necessitie
,
and
in
doing
these
,
they
doe
more
then
the
lawe
bindeth
them
vnto
.
By
all
which
dreames
of
their
owne
braines
,
as
by
thicke
clouds
of
darkenes
,
they
obscure
the
brightnesse
of
this
our
sunne
of
righteousnesse
,
and
lessen
the
merit
of
his
sufferings
.
For
if
so
many
sinnes
are
in
their
owne
nature
so
veniall
,
Christ
might
haue
spared
much
of
his
paines
;
and
if
they
were
so
slight
as
they
make
many
,
the
Christian
might
forbeare
much
of
that
watchfulnesse
against
them
,
vnto
which
we
are
so
often
exhorted
by
the
Apostle
.
all
iniquitie
,
who
can
lay
any
thing
to
our
charge
;
seeing
Christ
hath
iustified
,
who
can
condemne
?
Let
Satan
now
obiect
the
greatnesse
of
our
debt
,
our
owne
insufficiencie
,
and
weake
estate
to
discharge
;
we
may
plead
that
we
neede
not
greatly
distract
our
thoughts
to
procure
any
satisfaction
,
besids
that
which
is
made
on
Christs
part
,
and
accepted
on
Gods
part
for
vs
,
but
all
that
euer
we
can
make
,
in
way
of
thankefulnesse
,
we
acknowledge
our selues
bound
vnto
.
Let
the
blinded
Papist
(
who
teacheth
,
that
he
can
satisfie
the
whole
law
of
God
,
and
yet
reuerseth
it
with
the
same
breath
,
when
he
saith
,
pro
hui●●
vitae
statu
,
)
worke
to
satisfie
,
we
will
to
testifie
our
thankefulnes
,
in
that
we
are
freed
from
so
great
bondage
.
And
purge
vs
to
be
a
peculiar
people
vnto
himselfe
,
]
Christ
by
his
death
purgeth
vs
two
wayes
.
I
will
powre
cleane
water
vpon
you
,
and
yee
shall
be
washed
from
your
filthinesse
,
and
from
your
idols
;
for
it
is
the
Lord
Iesus
,
who
by
the
power
of
his
eternall
spirit
offereth
his
blood
as
the
materiall
and
meriting
cause
of
our
cleansing
,
flesh
had
profited
nothing
.
2.
Where
we
meet
with
such
places
,
which
ascribe
it
some●ime
to
the
word
,
as
Christ
to
his
disciples
,
ye
are
all
cleane
,
by
the
word
which
I
haue
spoken
vnto
you
;
sometimes
to
the
Sacraments
,
Act.
22.16
.
Be
baptised
and
wash
away
thy
sins
:
and
sometime
to
faith
,
Act.
15.9
.
he
purified
their
hearts
by
faith
:
all
these
speaches
conspi●e
together
in
this
same
truth
rightly
apprehended
.
For
Christ
is
the
onely
agent
in
our
sanctification
in
and
by
all
these
:
he
giueth
faith
and
sanctifieth
by
it
,
as
by
an
internall
meane
and
instrument
whereby
we
receiue
our
cleansing
;
he
sendeth
Ministers
with
his
word
,
and
sanctifieth
by
it
,
as
by
an
externall
meane
wherein
sanctification
is
offered
:
and
with
his
Sacraments
,
that
by
them
as
an
other
outward
meanes
,
that
inward
sanctification
might
be
represented
and
sealed
.
Thus
Dauid
prayeth
,
Purge
me
with
byssope
,
that
is
,
wash
away
my
sinne
with
the
blood
of
thy
Sonne
,
which
is
shadowed
in
these
legall
sprinklings
made
with
byssope
:
and
thus
are
diuerse
other
Sacramentall
speeches
to
be
vnderstood
.
Doctr.
Redemption
and
sanctification
are
inseparable
companions
:
righteousnesse
and
sanctification
.
gaue
himselfe
for
his
Church
,
that
is
,
his
life
and
blood
,
and
purged
it
with
water
through
the
word
:
and
it
is
cleare
that
the
Apostle
Iohn
expresseth
both
these
benefits
obtained
by
Christ
,
namely
,
perfect
satisfaction
for
sinne
,
and
sanctification
from
sinne
;
when
he
saith
,
that
this
is
he
that
came
both
by
water
and
by
blood
;
Vse
.
1.
In
that
the
death
of
Christ
serueth
for
our
continuall
cleansing
while
we
liue
in
this
world
;
cleaueth
vnto
our
natures
,
Heb.
12.1
.
And
this
challengeth
a
number
of
monsters
of
men
,
whose
hearts
beeing
gulfes
and
seas
of
iniquitie
,
yea
the
common
draines
and
sinks
of
all
filthinesse
,
doe
streame
out
nothing
but
such
as
Christ
speaketh
of
,
adulteries
,
murthers
,
thefts
,
couetousnesse
,
deceit
,
vncleannes
,
pride
,
the
wicked
eye
,
and
cursed
speaches
;
and
yet
charge
them
with
such
filthinesse
,
they
iustifie
themselues
with
the
Pharisie
,
they
thanke
God
they
serue
God
as
well
as
the
best
,
haue
as
good
hearts
as
the
best
,
they
doe
as
well
,
and
liue
as
well
,
as
the
best
of
them
all
:
you
cannot
fasten
on
them
any
sence
of
their
foule
sinnes
▪
they
neede
no
purging
nor
washing
:
whereas
the
godly
daily
groane
and
grieue
in
the
sence
of
the
presence
of
that
with
them
,
which
they
hate
worse
then
death
it selfe
.
Vse
.
2.
Hence
may
be
noted
,
that
wheresoeuer
sinne
is
pardoned
,
it
is
also
purged
,
There
is
no
condemnation
to
them
that
are
in
Iesus
Christ
:
for
the
law
of
the
spirit
of
life
freeth
them
from
the
law
of
sinne
and
of
death
:
that
is
,
not
only
from
the
curse
of
the
law
,
but
euen
that
law
and
power
of
sinne
it selfe
which
would
still
hold
vs
in
the
seruice
of
it
.
He
shall
die
in
his
sinne
,
that
dieth
not
vnto
his
sinne
:
not
that
sinne
can
be
so
dead
as
not
remaine
;
but
if
it
lie
not
bleeding
,
If
I
wash
thee
not
,
thou
hast
no
part
in
mee
:
and
no
part
in
Christ
,
no
pardon
of
sinne
.
Vse
.
3.
Let
both
these
considerations
mooue
vs
to
be
euer
washing
and
clensing
our selues
from
our
vncleannesse
,
and
neuer
to
be
at
rest
till
we
finde
our selues
,
although
not
free
from
blacknesse
,
yet
comely
,
as
the
Church
confesseth
of
her selfe
.
And
because
this
is
the
cheife
vse
of
this
doctrine
,
I
will
stand
a
little
longer
to
propound
in
it
two
points
:
1.
the
meanes
and
notes
which
we
must
vse
,
and
by
which
we
must
discerne
our selues
to
be
washed
and
purged
.
2.
the
reasons
or
motiues
,
to
vse
carefully
those
meanes
.
For
the
former
;
A
man
that
meaneth
to
be
neate
and
cleanly
,
Secondly
,
A
man
that
is
in
this
way
to
be
purged
,
beginneth
with
the
foulest
spots
first
,
and
those
which
are
most
conspicuous
,
and
commonly
first
remooueth
those
in
his
face
.
Now
the
foulest
and
most
noted
defilement
,
which
is
most
conspicuous
,
and
consequently
odious
vnto
God
,
is
an
vngodly
and
wicked
heart
:
which
as
the
Lord
beginneth
his
washing
withall
(
for
the
first
thing
he
doth
in
the
conuersion
of
a
sinner
,
and
first
wash
the
inside
:
so
the
holy
man
Dauid
,
although
his
sinnes
were
in
the
eyes
of
the
world
,
yet
to
be
soundly
purged
of
them
,
he
craueth
a
cleane
heart
,
and
a
renewed
spirit
.
pure
of
heart
beginne
at
the
heart
,
and
this
carrieth
all
other
parts
and
members
;
they
know
that
of
the
filthinesse
of
the
flesh
and
spirit
,
the
latter
is
more
filthy
,
and
therefore
they
seeke
first
to
be
renewed
in
the
spirit
of
their
mindes
;
and
to
wash
their
consciences
from
dead
workes
:
whereas
those
that
meane
neuer
to
be
cleane
,
beginne
as
it
were
at
their
feete
;
if
they
can
abstaine
from
murther
,
adulte●ie
,
drunkennesse
,
and
such
open
sinnes
in
the
act
,
which
is
apparant
to
euery
eye
,
they
thinke
all
to
be
cleane
and
well
,
because
they
neuer
see
the
hardnes
,
the
pride
,
and
foulenes
of
their
hearts
:
but
euen
this
conceit
that
they
haue
washed
their
hands
in
innocencie
,
neglecting
their
hearts
,
is
a
brand
and
marke
of
their
vncleannes
and
impuritie
.
Thirdly
,
hee
that
will
be
cleane
,
proceedeth
on
to
the
other
parts
of
his
bodie
,
and
will
see
that
they
be
sutable
:
so
this
grace
of
sanctification
,
as
it
beginneth
in
the
minde
,
so
it
proceedeth
to
worke
in
all
the
members
:
it
is
carefull
that
all
the
vessels
be
preserued
in
holinesse
and
honour
.
A
pure
heart
will
not
be
without
pure
hands
,
chast
eyes
,
an
ordered
tongue
,
all
filthinesse
of
flesh
and
spirit
,
full
holinesse
;
but
the
latter
can
content
themselues
with
a
supposed
goodnes
of
their
hearts
,
and
yet
let
loose
their
tongues
to
all
obsene
and
lewd
speaches
;
and
open
their
eyps
to
all
wandring
and
lustfull
spectacles
;
and
their
hearts
thinke
no
ill
,
but
are
good
inough
for
all
that
:
but
halfe
an
eye
can
discerne
what
impure
wretches
they
are
,
both
within
and
without
.
Fourthly
,
such
a
person
will
proceed
on
to
his
garments
,
and
will
not
endure
filth
or
spots
on
them
:
euen
so
that
soule
whom
Christ
purgeth
,
hateth
euen
the
garment
spotted
by
the
flesh
;
euen
all
occasions
,
inducements
,
and
appearances
of
euill
;
yea
such
as
he
cannot
auoid
,
yet
he
can
hate
.
Whereas
the
carelesse
and
slouenly
Christian
,
runnes
into
all
companies
,
into
all
courses
,
and
thrusts
himselfe
into
all
occasions
of
sinne
;
because
he
is
filthy
he
careth
not
to
be
filthy
still
,
yea
and
to
foule
and
besmeare
all
that
come
in
his
companie
.
Fifthly
,
The
sanctified
person
vseth
all
good
meanes
,
whereby
he
may
become
cleane
,
and
beeing
so
,
he
is
carefull
to
preserue
himselfe
cleane
so
long
as
he
can
.
For
,
1.
he
desireth
to
be
euer
sprinkling
himselfe
with
the
blood
of
Christ
,
by
often
meditating
,
and
applying
vnto
himselfe
his
death
and
merits
,
which
are
the
onely
purging
●ire
,
and
fullers
sope
;
without
which
,
although
he
take
much
sope
and
nitre
,
yet
can
he
not
be
purged
:
this
is
the
onely
fountaine
opened
to
the
house
of
Dauid
for
sinne
and
vncleannesse
,
this
is
the
onely
lauer
of
the
Church
.
If
I
wash
thee
not
,
thou
hast
no
part
in
mee
,
he
reuerently
falleth
downe
at
his
feete
in
feruent
prayer
,
Lord
,
not
my
feete
only
,
but
my
hands
and
my
head
:
wash
mee
throughly
,
euen
from
toppe
to
toe
.
Thus
he
knowes
he
can
onely
become
cleane
;
and
by
these
same
meanes
he
seeth
he
can
only
be
kept
cleane
;
he
dare
not
neglect
these
meanes
as
the
foule
monsters
of
the
world
,
that
had
rather
be
wallowing
in
the
dung
of
the
earth
,
and
bathing
themselues
in
their
dirtie
and
sinnefull
sports
and
delights
,
then
frequent
the
places
where
these
pure
waters
streame
in
most
pleasant
abundance
:
but
their
cards
,
dice
,
bowles
,
boules
,
vnprofitable
companie
,
idle
solitarines
,
(
which
as
so
many
draynes
,
carie
with
them
all
vncleannes
,
the
which
they
powre
on
the
heads
of
wicked
men
with
full
buckets
)
chaine
them
with
chaines
of
darknes
,
that
they
cannot
so
much
as
desire
these
cleane
waters
,
which
the
spirit
powreth
on
those
which
thirst
after
them
.
The
second
point
,
is
the
motiues
to
become
purged
,
and
to
labour
in
sanctification
.
1.
Because
hereby
wee
resemble
the
Lord
himselfe
,
is
the
will
of
God
,
that
euery
man
know
to
possesse
his
vessell
in
holinesse
and
in
honour
,
1.
Thess.
4.3
.
3.
Hereby
we
distinguish
our selues
from
the
profane
Esaus
of
the
world
,
whereas
by
nature
we
are
as
foule
as
they
.
4.
We
attaine
to
the
end
of
our
redemption
;
Without
shall
be
dogges
,
and
whatsoeuer
is
filthy
and
vncleane
:
and
know
we
not
,
that
the
vnrighteous
shall
not
inherit
the
kingdome
of
God
?
1.
Cor.
6.9
.
What
meane
men
then
to
feare
least
they
should
be
too
pure
,
and
too
holy
?
and
to
reproach
others
as
beeing
so
?
What
a
fearefull
delusion
is
it
for
men
to
flatter
themselues
as
most
doe
,
that
there
need
no
such
strictnes
or
precisenes
,
but
to
come
to
Church
,
and
receiue
Sacraments
according
to
law
,
and
do
as
other
men
do
;
and
sometimes
as
their
leysure
suffers
to
read
or
pray
alone
,
and
heare
a
sermon
extraordinarie
.
But
alas
,
what
will
it
profit
a
man
to
be
a
sundaies
Saint
,
and
a
work-daies
Deuil
?
Or
what
great
good
can
good
moods
do
?
are
we
not
exhorted
to
the
following
of
holines
,
to
cleanse
our selues
from
all
filthines
of
soule
and
bodie
,
to
an
heauenly
conuersation
,
to
haue
no
fellowship
,
nor
touch
any
vncleane
thing
?
On
the
other
side
,
are
we
not
vrged
to
continuall
prayer
;
In
all
things
to
be
thankfull
;
to
meditate
day
and
night
in
the
law
of
the
Lord
;
to
make
the
word
our
marke
to
aime
at
;
and
in
all
things
with
full
purpose
of
heart
to
cleaue
fast
vnto
the
Lord
?
And
now
dare
any
flesh
except
and
say
,
but
if
I
shall
doe
thus
it
is
more
then
need
,
and
I
should
become
too
precise
and
too
pure
,
and
so
are
they
that
do
so
?
we
serue
a
God
of
pure
eyes
that
will
not
be
thus
dallied
withall
.
To
be
a
peculiar
people
vnto
himselfe
,
]
In
these
words
is
set
down
one
end
why
Christ
vnderwent
such
paines
not
only
to
iustifie
,
but
also
to
sanctifie
his
Church
:
namely
,
that
it
might
become
impropriate
vnto
himselfe
,
and
applied
vnto
his
owne
best
purposes
.
For
as
vncleane
vessels
can
neuer
be
vsed
vnto
any
good
purpose
,
vntill
they
be
washed
and
sweetned
;
no
more
can
sinnefull
men
euer
become
vessells
of
honour
,
reserued
vnto
the
Lords
owne
vse
,
before
they
be
washed
by
the
blood
of
Christ
,
and
those
pure
waters
of
the
spirit
before
mentioned
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
properly
signifieth
something
,
on
which
a
man
for
some
excellencie
in
it
,
setteth
his
affection
more
then
other
,
and
therefore
layeth
it
vp
,
and
reserueth
for
some
speciall
vse
and
purpose
,
and
will
not
at
any
hand
part
with
it
;
as
if
a
man
should
laie
vp
some
bright
and
bewtifull
peeces
of
gold
,
which
he
will
not
suffer
to
see
the
sunne
,
as
we
say
,
or
be
brought
out
scarce
in
extreame
necessitie
.
Thus
although
all
the
earth
be
the
Lords
,
A
royall
pr●●sthood
,
a
chosen
generation
,
an
holy
nation
,
and
a
peculiar
people
.
Now
the
Church
may
be
said
to
be
a
peculiar
people
,
(
by
the
Church
vnderstanding
the
true
and
essentiall
members
of
the
Church
)
1.
Because
beleeuers
are
the
most
precious
of
men
,
sonnes
of
God
,
brethren
of
Christ
,
and
heyers
vnto
the
crowne
of
heauen
.
Secondly
,
In
regard
of
God
,
they
are
a
peculiar
people
,
distinct
from
others
by
his
grace
of
election
,
by
which
they
are
chosen
out
of
the
world
,
and
set
highly
in
his
fauour
aboue
all
others
.
For
they
lie
before
him
in
the
righteousnesse
of
Christ
,
in
whom
the
Father
is
well
pleased
;
they
are
bought
from
the
earth
,
and
stand
before
him
in
the
worke
of
his
owne
fingers
,
namely
,
their
new
birth
and
second
creation
,
in
which
he
also
delighteth
to
behold
.
Hence
are
they
called
an
holy
nation
,
the
spouse
of
Christ
,
the
daughter
of
God
,
the
choise
of
God
,
and
Gods
delight
.
Thirdly
,
they
are
a
peculiar
people
,
in
regard
of
their
whole
maner
&
condition
of
life
:
which
made
Balaam
say
of
Israel
,
that
it
was
a
people
dwelling
alone
,
and
numbred
not
himself
among
other
nations
,
that
is
,
all
the
families
in
heauen
and
earth
are
called
.
2.
Their
countrie
is
no
part
of
earth
,
for
they
are
here
but
strangers
and
pligrimes
,
Their
lawes
are
spirituall
,
to
gouerne
the
conscience
as
well
as
the
outward
man
,
most
perfect
,
neuer
changed
,
neuer
abrogated
as
mens
Bee
.
5.
Their
warre
and
weapons
are
not
carnall
,
but
spirituall
,
as
their
cheifest
enemies
be
:
their
captaine
was
neuer
foyled
,
nor
can
bee
,
and
therefore
before
they
strike
a
blowe
,
by
suffering
.
6.
Their
language
is
the
language
of
Canaan
,
their
speach
bewrayeth
them
to
be
citizens
of
heauen
;
Vse
.
1.
Hence
we
may
note
a
liuely
description
of
the
Church
of
God
,
namely
,
that
it
is
a
peculiar
people
,
selected
and
called
out
of
all
nations
,
peoples
,
tongues
,
and
kinreds
of
the
earth
,
for
the
Lords
owne
possession
and
vse
.
That
which
the
Lord
once
spake
of
Israel
,
is
true
of
all
the
true
Israel
of
God
,
Israel
is
a
thing
hallowed
vnto
the
Lord
,
and
as
his
first
fruits
:
Vse
.
2.
Hence
is
affoarded
no
small
consolation
to
the
members
of
the
Church
,
I
will
be
a
wall
of
fire
round
about
her
:
he
will
suffer
none
to
doe
them
wrong
;
let
them
be
kings
who
will
not
be
reprooued
by
any
other
,
The
Lords
portion
is
his
people
,
Iacob
is
the
lot
of
his
inheritance
:
he
found
him
,
he
taught
him
,
he
lead
him
,
and
kept
him
as
the
apple
of
his
eye
.
Be
thou
then
a
child
of
the
Church
,
and
although
thou
maist
finde
thy selfe
in
thy selfe
lost
,
blind
,
ignorant
,
and
in
a
thousand
perils
,
feare
not
,
the
Lord
will
finde
thee
,
lead
thee
,
teach
thee
,
and
keepe
thee
as
safe
in
the
chambers
of
his
prouidence
,
as
thou
wouldest
keepe
safe
the
apple
of
thine
owne
eie
.
Secondly
,
his
prouidence
is
euer
with
them
,
his
eies
vpon
them
,
his
eares
,
his
hand
,
his
treasurie
open
vnto
them
:
yea
himselfe
becommeth
the
portion
of
those
that
are
his
portion
;
and
no
good
thing
can
be
wanting
to
such
who
haue
the
Lord
their
portion
,
in
whom
is
no
lacke
.
Art
thou
poore
,
despised
,
base
and
abiect
in
the
world
;
let
thy
care
be
to
become
Gods
peculiar
;
he
was
neuer
contemptible
whom
God
honoureth
,
as
he
cannot
be
honourable
whom
God
despiseth
.
Vse
.
3.
For
instruction
to
teach
vs
who
professe
our selues
the
Lords
peculiar
,
to
liue
vnto
him
,
to
whose
vse
we
are
set
apart
.
Ye
are
not
your
owne
,
therefore
glorifie
God
in
your
soules
and
bodies
,
for
they
are
his
:
and
that
we
may
this
doe
,
we
must
propound
two
rules
before
vs
.
1.
We
must
see
that
the
whole
course
of
our
liues
be
carried
according
to
his
pleasure
:
for
looke
whose
we
are
,
to
him
we
must
giue
vp
our selues
to
obey
.
If
we
be
the
Lords
peculiar
,
then
no
creature
in
earth
can
lay
claime
vnto
vs
,
not
the
Pope
,
not
the
deuill
,
not
sinne
,
no
nor
our
owne
lusts
must
command
vs
:
for
thus
the
Apostle
reasoneth
,
ye
are
a
chosen
generation
,
a
peculiar
people
;
dearely
beloued
,
I
beseech
you
abstaine
from
fleshly
lusts
:
The
Lord
hath
set
thee
to
be
a
pretious
people
vnto
him
,
that
thou
shouldst
keepe
all
his
commandements
.
Neither
may
beleeuers
frame
themselues
according
to
the
guise
of
the
world
,
seeing
they
are
called
out
of
the
world
to
be
the
Lords
peculiar
.
Those
that
are
the
next
seruants
in
a
princes
court
,
liue
not
according
to
the
fashions
of
other
courts
,
but
according
to
the
manner
of
their
owne
:
so
the
Lord
from
this
reason
chargeth
his
people
,
that
they
should
not
conforme
vnto
the
heathen
in
their
fashions
;
for
ye
are
an
holy
people
,
and
the
Lord
hath
chosen
you
for
a
pretious
people
:
2.
The
second
rule
is
,
that
as
euerie
peculiar
serueth
to
the
praise
of
the
owner
,
so
we
must
frame
our
liues
and
actions
to
the
praise
and
glorie
of
God
,
whose
we
are
.
This
is
the
reason
of
the
holy
Ghost
,
Psal.
135.3
,
4.
Praise
the
Lord
,
oh
sing
praises
vnto
the
Lord
;
for
the
Lord
hath
chosen
Iacob
to
himselfe
,
and
Israel
for
his
cheife
treasure
.
Whence
it
followeth
,
that
whatsoeuer
practise
would
tend
to
the
dishonour
of
God
,
●e
must
resist
and
withstand
in
our selues
and
others
.
And
thus
the
Lord
chargeth
his
people
,
that
they
should
be
so
far
from
associating
themselues
with
the
wicked
people
that
liued
neere
them
,
in
their
idolatrie
,
and
labour
of
loue
shewed
to
his
Saints
;
yea
be
it
but
a
cuppe
of
cold
water
,
it
shall
not
loose
a
reward
,
seeing
the
Lord
accounteth
it
as
done
to
himselfe
.
The
Philippians
supplied
Pauls
necessities
,
and
Paul
promiseth
them
that
his
God
should
supplie
all
their
necessities
.
apple
of
his
eye
.
Let
the
scorners
and
enemies
of
good
men
remember
that
in
Ier.
2.3
.
Israel
is
as
a
thing
hallowed
vnto
the
Lord
,
all
they
that
eate
it
shall
offend
,
euill
shall
come
vpon
them
,
saith
the
Lord
.
If
the
King
should
set
himselfe
to
raise
and
aduance
some
one
man
whom
he
affecteth
aboue
all
other
;
were
it
safe
for
any
subiect
to
pick
and
cull
out
that
person
to
wrong
and
disgrace
aboue
any
other
●
and
yet
thus
do
they
that
of
all
other
wrong
and
oppresse
Gods
Church
and
deare
children
;
who
in
the
end
shall
know
that
the
Church
is
an
heauie
stone
to
lift
at
,
against
which
neuer
man
heaued
,
but
with
the
certaine
perill
of
his
owne
life
.
Men
may
dip
their
tongues
in
venome
▪
and
their
pens
in
poyson
;
and
keepe
the
garment
of
such
as
stone
Steuen
;
but
the
Lord
will
avenge
the
cause
of
his
poore
ones
,
his
peculiar
ones
,
he
will
not
alwaies
hide
his
face
,
nor
hold
his
peace
.
Zealous
of
good
works
▪
]
Here
is
another
ende
of
Christs
sanctifiyng
his
Church
,
that
euerie
member
of
it
should
ardently
endeauour
in
all
good
and
goodly
conuersation
.
Where
the
Apostle
seemeth
to
answer
a
secret
obiection
:
for
it
might
be
said
,
if
Christ
haue
thus
redeemed
,
purged
,
and
washed
vs
,
and
so
made
vs
his
owne
peculiar
,
what
neede
we
more
,
or
what
further
remaineth
for
vs
to
doe
?
neither
wanted
there
Libertins
in
those
dayes
,
that
from
the
appearing
of
grace
cast
off
all
yoakes
,
and
thought
they
might
doe
what
they
listed
.
But
the
Apostle
telleth
such
,
that
Christ
neuer
washed
,
redeemed
,
nor
powred
out
his
grace
vpon
any
,
but
such
as
thereby
were
wrought
to
forwardnes
,
and
cheerefulnesse
in
all
well-doing
.
And
here
(
not
to
speake
of
the
nature
and
necessitie
of
good
workes
,
because
that
treatise
is
to
be
referred
to
a
fitter
place
)
three
things
are
to
be
obserued
.
First
note
,
that
before
the
Apostle
speake
of
good
workes
,
we
heare
of
redemption
,
and
purging
,
and
washing
,
no
man
can
bring
a
cleane
thing
out
of
filthinesse
:
all
are
vnder
sinne
,
and
depriued
of
the
glorie
of
God
;
and
so
beeing
euill
trees
,
cannot
bring
forth
good
fruit
,
and
much
lesse
in
this
state
of
sinne
,
vnwashen
and
vnpurged
,
can
be
zealous
of
good
works
:
without
me
,
saith
Christ
,
ye
can
doe
nothing
;
namely
,
no
good
thing
:
till
a
man
therefore
be
set
into
Christ
,
he
cannot
possibly
turne
his
hand
,
to
any
thing
that
is
truely
,
and
formally
good
,
no
more
then
a
sient
can
bring
forth
fruit
which
is
not
set
into
a
stocke
,
or
a
branch
which
is
not
set
into
the
vine
.
Secondly
note
,
that
whosoeuer
are
iustified
and
sanctified
,
We
are
his
workemanshippe
,
created
to
good
workes
.
We
must
first
be
his
workmanship
,
before
our selues
can
be
good
workmen
,
but
beeing
once
his
new
creatures
,
then
can
we
neither
be
idle
nor
〈◊〉
occupied
,
but
conuersant
in
such
good
workes
as
himselfe
hath
ordained
we
should
walke
in
.
In
experience
we
see
a
man
planting
,
good
trees
in
his
orchard
,
not
that
they
should
be
barren
,
or
laden
with
bad
fruit
,
but
to
furnish
him
with
store
of
good
fruit
:
and
in
the
Scriptures
we
see
what
recompence
the
good
husbandman
expecteth
,
much
fruite
.
Is
this
the
end
of
our
redemption
from
the
hands
of
our
enemies
,
that
we
should
serue
him
that
hath
redeemed
vs
,
in
holinesse
and
righteousnesse
all
our
daies
?
are
we
purged
to
be
a
chosen
generation
,
and
a
peculiar
people
,
that
we
might
set
forth
the
vertues
of
him
that
hath
called
vs
out
of
darknesse
into
his
meruelous
light
?
hath
the
Lord
separated
vs
vnto
his
owne
vse
,
not
only
to
glorifie
himselfe
in
vs
,
but
after
a
speciall
manner
to
be
glorified
by
vs
?
hath
he
called
vs
out
of
the
world
,
which
lieth
in
wickednes
,
vnto
holinesse
;
and
so
fitteth
vs
to
euery
good
word
and
worke
?
oh
what
a
thing
were
it
for
vs
to
walke
in
such
waies
as
are
distastfull
and
dishonourable
to
God
,
and
no
whit
distinguish
vs
from
the
profane
and
vngodly
of
the
Lord
?
needed
the
Lord
haue
bin
at
halfe
the
cost
and
labour
with
vs
for
such
fruits
as
these
;
or
is
this
that
returne
which
he
expecteth
of
all
his
paines
?
Vse
.
Would
any
know
,
whether
he
be
a
good
tree
of
righteousnesse
,
the
planting
of
the
Lord
,
set
into
Christ
,
and
liuing
and
thriuing
in
him
:
let
him
looke
to
his
fruits
,
which
be
they
neuer
so
good
,
cannot
make
a
tree
good
,
but
can
declare
it
so
to
be
.
Examine
then
thy selfe
,
whether
thou
art
a
new
creature
,
whether
old
things
be
passed
away
,
and
all
is
become
new
;
whether
thou
findest
the
effect
of
the
blood
of
Christ
purging
thy
conscience
from
dead
workes
,
to
serue
the
liuing
God
:
whether
thou
walkest
in
the
light
as
he
is
in
the
light
:
hence
it
will
appeare
,
that
this
blood
is
still
distilling
vpon
thy
soule
,
cleanse
thee
from
all
sinne
:
there
is
no
more
conspicuous
note
,
or
euidence
that
a
man
hath
escaped
condemnation
,
and
is
in
the
state
of
grace
,
then
that
which
is
giuen
by
the
Apostle
as
a
touchstone
,
Rom.
8.1
.
Which
walke
not
after
the
flesh
,
but
after
the
spirit
.
But
what
haue
they
to
do
with
Christ
,
who
hate
the
light
;
in
whom
sinne
ruleth
to
destruction
:
who
walke
in
the
waies
of
the
world
,
and
in
the
lusts
of
their
owne
hearts
and
eyes
:
who
are
led
by
the
spirit
,
that
beareth
rule
in
the
sonnes
of
disobedience
;
who
in
stead
of
shewing
out
the
vertues
of
God
,
beare
vpon
them
the
brand
and
expresse
image
of
their
father
the
Deuil
;
some
in
mallice
and
enuie
against
God
,
and
good
men
,
as
he
was
a
manslayer
from
the
beginning
:
some
in
vncleannes
and
filthines
,
as
he
is
called
an
vncleane
spirit
;
others
in
rayling
,
swearing
,
and
cursing
,
who
haue
their
tongues
set
on
fire
from
hell
;
others
in
vnrighteous
words
,
and
deeds
,
as
he
is
a
lyar
from
the
beginning
:
some
in
tempting
and
seducing
others
to
their
owne
lure
,
enticing
to
companionship
,
drinking
,
gaming
,
&c.
as
he
compasseth
the
earth
to
doe
mischeefe
:
of
all
these
we
may
say
,
as
Christ
to
the
Iewes
,
Ye
are
the
children
of
your
father
the
Deuil
,
for
his
workes
yee
doe
.
And
others
also
,
in
whose
liues
such
open
vnrighteousnes
breaketh
not
out
;
yet
because
they
cannot
shew
the
fruits
of
righteousnes
,
we
may
conclude
against
them
,
that
they
were
neuer
washed
by
Christ
.
The
adopted
sonnes
of
God
imitate
the
naturall
Sonne
,
who
when
the
Iewes
said
,
Tell
vs
,
art
thou
that
Christ
,
that
we
may
doubt
no
longer
;
he
presently
sendeth
them
to
his
workes
,
If
I
doe
not
the
workes
of
my
Father
,
beleeue
mee
not
:
so
art
thou
a
Christian
,
and
the
child
of
God
,
as
thou
professest
and
beleeuest
?
I
say
if
thou
dost
not
the
workes
of
God
,
thou
art
not
to
be
beleeued
.
Now
the
workes
of
God
,
are
1.
to
beleeue
in
his
Sonne
;
2.
to
endeauour
to
keep
all
his
commandements
;
3.
to
practise
the
duties
of
repentance
and
invocation
,
and
that
daily
:
4.
to
call
others
,
especially
those
that
belong
vnto
thee
vnto
the
knowledge
and
seruice
of
the
true
God
,
that
thou
with
thy
house
maist
serue
the
Lord
:
5.
to
make
thy
calling
and
euery
dutie
to
man
,
branches
of
obedience
vnto
God
.
These
would
make
thee
diligent
in
the
Ministrie
,
for
faith
must
be
maintained
,
neither
canst
thou
obey
all
,
vnlesse
thou
knowest
all
:
the
third
would
cause
thee
to
watch
against
sinne
in
thy self
,
the
fourth
to
banish
it
from
thy
family
,
the
last
would
make
thee
beneficiall
to
all
men
,
hurtfull
to
none
;
and
by
all
shalt
thou
adorne
thy
holy
profession
.
These
works
of
thy
father
cheerefully
and
constantly
performe
,
and
we
will
beleeue
that
thou
art
the
child
of
God
.
Thirdly
note
,
that
the
thing
that
God
requireth
in
a
professor
,
is
zeale
,
forwardnes
,
and
earnestnes
in
well
doing
,
and
that
his
whole
course
should
be
a
studious
prosecuting
of
good
workes
.
The
same
word
is
vsed
in
1.
Cor.
14.1
.
Couet
spirituall
gifts
,
but
the
word
is
,
Be
zealous
after
the
best
gifts
:
the
same
teacheth
the
same
Apostle
,
Gal.
4.17
.
It
is
a
good
thing
euer
to
be
zealous
in
a
good
thing
:
and
is
a
vertue
euery
where
called
for
in
the
scriptures
,
yea
such
a
one
,
as
without
which
,
good
things
cannot
be
done
well
,
or
in
good
manner
.
Now
because
euery
forwardnes
and
earnestnesse
euen
in
good
things
,
is
not
commendable
zeale
(
for
Peter
euen
in
Christs
defence
may
hastily
draw
his
sword
,
and
rashly
lay
about
him
)
therefore
to
the
right
ordering
of
it
,
there
must
alwaies
goe
with
it
these
three
things
.
First
,
light
of
knowledge
,
that
it
may
both
beginne
and
end
with
the
word
.
Paul
reprooueth
the
Iewes
who
had
zeale
,
and
that
for
the
law
of
God
,
because
it
was
not
according
vnto
knowledge
;
yea
,
he
condemneth
that
hote
zeale
wherewith
himselfe
was
enraged
in
the
time
of
his
ignorance
,
because
it
had
turned
almost
to
the
wasting
of
the
whole
Church
.
To
this
head
are
to
be
referred
those
blind
deuotions
of
the
Papists
at
this
day
,
who
are
much
in
zeale
,
whereby
they
are
in
continuall
tumults
(
as
the
Ephesians
)
for
their
Diana
,
good
discretion
:
it
must
be
wise
as
well
as
warme
;
in
greater
matters
greater
,
and
lesser
in
lesser
.
A
wise
man
will
not
powre
out
all
his
indignation
against
euery
trifling
displeasure
,
nor
set
his
whole
strength
to
that
which
he
can
wipe
away
with
a
finger
.
There
must
alwaies
be
a
fire
of
zeale
kept
burning
in
the
soule
,
as
the
fire
on
the
Altar
neuer
went
out
,
but
it
must
be
a
iust
zeale
,
proportioned
according
to
the
occasion
,
euen
as
we
keepe
the
fire
on
our
hearths
all
day
long
,
but
enlarge
or
lesson
it
according
to
the
occasions
of
the
house
.
If
some
great
good
be
in
thine
eye
,
tending
to
the
great
glorie
of
God
,
and
great
good
of
his
Church
,
stirre
vp
and
adde
to
thy
zeale
,
till
it
become
a
great
flame
;
but
in
smaller
,
and
minutiall
matters
to
carrie
an
vnbounded
and
vnbridled
zeale
,
were
to
call
for
a
sword
to
kill
a
flie
,
or
an
hatchet
to
breake
an
egge
;
and
yet
zeale
must
euer
fence
the
heart
from
affecting
,
committing
,
or
communicating
the
least
euill
in
the
world
.
Thirdly
,
it
must
carrie
with
it
,
sincere
affection
,
abandoning
all
by-respects
,
besides
the
glorie
of
God
,
desire
of
mens
good
,
and
conscience
of
the
good
dutie
it selfe
.
In
doing
any
good
thing
the
close
corners
of
the
heart
must
be
well
searched
,
seeing
much
deceit
and
guile
lurketh
in
them
;
and
if
with
the
Papist
,
we
doe
any
thing
neuer
so
good
for
the
matter
;
and
neuer
so
zealously
for
the
manner
,
to
merit
at
the
hand
of
God
;
or
with
the
Pharisie
,
to
be
seene
of
men
,
or
in
which
our
owne
respects
prouoke
our
zeale
,
whether
glorie
,
fauour
,
credit
,
wealth
,
or
any
other
by-end
,
verily
we
haue
already
our
reward
.
Now
what
a
necessarie
attendant
this
right
ordered
zeale
is
to
our
good
workes
,
riuers
of
teares
,
because
men
kept
not
the
word
:
a
fountaine
of
teares
,
to
weepe
for
the
sinnes
of
the
people
:
yea
,
it
is
a
marke
of
such
as
are
marked
for
the
Lords
,
that
their
zeale
prouoketh
them
to
mourne
for
the
abhominations
of
the
rest
.
2.
As
anger
pursueth
the
obiect
of
it
,
hatest
the
doctrine
of
the
Nicolaitans
:
Psal.
15.
I
hate
the
workes
of
them
that
fall
away
:
yet
it
disliketh
euen
the
persons
so
farre
as
they
are
agents
in
sinne
;
for
thus
farre
this
grace
carried
both
the
Prophet
and
the
Angel
of
the
Church
in
both
those
places
:
Reu.
2.2
.
Thou
canst
not
forbeare
them
which
are
euill
;
and
Psal.
15.
In
whose
eyes
a
vile
person
is
contemned
:
so
Salomon
,
Prov.
28.4
.
those
that
keepe
the
law
,
set
themselues
against
the
wicked
:
but
yet
so
as
it
carrieth
with
it
such
sympathie
and
compassion
,
that
it
can
quickly
turne
it selfe
into
praiers
for
the
offender
.
The
effects
of
zeale
for
good
,
are
,
Not
slothfull
to
doe
seruice
,
feruent
in
the
spirit
,
seruing
the
Lord
.
Thirdly
,
zeale
causeth
continuance
in
well
doing
,
which
is
also
required
in
euerie
good
action
,
as
well
as
in
prayer
:
it
contenteth
not
it selfe
with
one
or
two
good
actions
,
but
is
plentiful
in
them
,
surely
thou
art
one
of
them
:
which
imputation
they
would
take
as
hainously
,
as
the
Iewes
did
the
speach
of
the
blind
man
:
will
ye
be
also
his
disciples
?
here
may
be
wisdome
of
the
flesh
,
but
little
zeale
or
feruencie
of
the
spirit
:
here
is
policie
,
but
pietie
scarse
euer
a
whit
.
2.
Others
walke
so
indifferently
betweene
the
Protestants
and
Papists
,
that
a
man
cannot
tell
what
to
make
of
them
,
other
then
such
as
neither
worship
God
nor
Baal
;
they
can
well
away
with
either
religion
,
but
care
greatly
for
neither
.
3.
And
a
third
sort
goe
so
iust
betweene
a
ciuill
and
religious
life
,
that
euen
while
they
professe
religion
,
it
is
verie
hard
to
say
,
whether
nature
or
religion
giueth
the
stroake
to
their
actions
,
but
zeale
to
the
truth
haue
they
none
:
vnto
which
lukwarme
Laodiceans
being
neither
hote
nor
cold
,
that
counsell
of
the
holy
Ghost
is
fit
,
Be
zealous
and
amend
,
for
else
the
Lord
will
spue
them
out
of
his
mouth
.
4.
Some
are
zealous
,
but
either
without
knowledge
,
or
beyond
the
right
vnderstanding
of
the
word
,
affection
leading
it
,
and
not
iudgement
at
,
least
rightly
enformed
,
and
this
tendeth
but
to
their
owne
,
and
the
hurt
of
the
Church
.
5.
Some
are
zealous
in
and
for
wickednesse
:
Zealous
persecutors
,
as
Paul
before
his
conuersion
;
on
such
fellowes
as
were
those
fortie
,
that
tooke
an
oath
that
they
would
not
eate
nor
drinke
till
they
had
slaine
Paul
:
zealous
of
good
workes
.
Vers.
15.
These
things
speake
,
and
exhort
,
and
rebuke
with
all
authoritie
.
See
that
no
man
despise
thee
.
The
Apostle
here
repeateth
the
precept
which
he
gaue
to
Titus
in
the
beginning
of
this
chapter
,
contracting
and
reducing
the
speciall
offices
of
a
faithfull
minister
to
three
heads
,
1.
doctrine
.
These
things
speake
.
2.
exhortation
,
and
exhort
.
3.
reproofe
,
and
rebuke
.
Secondly
,
he
prescribeth
the
manner
how
he
shall
performe
all
these
,
with
all
authoritie
.
Thirdly
,
because
Titus
was
young
,
and
want
of
yeares
might
seeme
to
denie
him
that
authoritie
,
which
was
meete
for
an
Euangelist
,
he
backeth
him
herein
in
the
last
words
,
let
no
man
despise
thee
.
Which
words
although
they
may
be
conceiued
as
a
charge
to
his
hearers
;
yet
I
take
it
rather
to
be
a
precept
to
himselfe
,
that
he
should
not
suffer
any
to
contemne
him
.
Quest.
But
how
could
Titus
,
or
how
can
any
other
Minister
,
hinder
men
from
despising
them
,
seeing
the
world
is
euerie
where
so
full
of
mockers
.
Answ.
There
will
indeede
alwaies
be
mockers
of
the
best
Ministers
,
and
despisers
of
their
persons
:
yet
must
the
Minister
so
carrie
his
doctrine
,
with
power
and
authoritie
,
and
his
life
with
grauitie
and
integritie
,
as
he
giue
no
cause
of
iust
contempt
of
himselfe
;
nay
rather
that
hereby
he
get
himselfe
reuerence
that
not
the
best
onely
,
but
euen
those
which
are
not
the
verie
worst
,
who
with
religion
and
conscience
,
haue
put
off
all
forehead
and
humanitie
,
may
beginne
to
feare
and
stand
in
awe
of
him
,
which
course
seemeth
to
be
closely
commended
to
Titus
:
So
was
Timothie
commanded
to
free
his
youth
from
contempt
,
1.
Tim.
4.12
.
Let
no
man
despise
thy
youth
:
but
how
shall
hee
effect
this
?
the
next
words
shewe
vs
,
But
become
vnto
them
which
beleeue
an
example
in
word
,
in
conuersation
,
in
loue
,
in
spirit
,
in
faith
,
in
purenesse
.
Hauing
spoken
before
of
teaching
,
exhortation
,
and
reproofe
in
their
seuerall
places
;
These
things
,
saith
our
Apostle
:
for
this
purpose
hath
the
Lord
in
great
wisedome
furnished
the
Scriptures
to
make
the
man
of
God
able
both
to
teach
,
instruct
,
and
improoue
,
so
as
he
neede
goe
no
further
to
seeke
for
profitable
things
.
These
things
if
men
would
tie
themselues
vnto
,
they
should
encrease
men
with
the
encreasings
of
God
in
spirituall
wisedome
,
watchfulnesse
,
and
the
feare
of
God
.
Then
should
we
not
meet
with
so
many
pretors
for
sinne
and
libertie
to
the
flesh
,
straining
their
wittes
to
legitimate
bastardly
broods
of
opinions
,
which
the
Scripture
neuer
acknowledged
hers
.
Nor
so
many
who
in
their
reproofes
glad
the
hearts
of
the
impenitent
,
and
make
heauie
the
hearts
of
those
to
whom
the
Lord
hath
spoken
peace
;
who
strike
at
the
best
things
and
men
;
and
so
as
soone
as
euer
they
haue
deliuered
a
truth
in
thesi
,
least
they
should
leaue
it
while
it
is
true
,
misapply
it
in
the
hypothesis
;
girding
at
godlinesse
as
too
much
scrupulositie
and
precisenesse
;
accounting
conscience
an
hypocrite
,
and
the
feare
of
God
dissembling
before
men
.
Hence
are
discouered
as
sinnefull
,
all
reproofes
of
sinne
by
iesting
,
enterluding
,
and
stage
representations
,
in
which
fooles
make
a
mocke
of
sinne
,
and
open
a
publike
schoole
of
all
lewdnesse
and
iniquitie
;
and
if
any
deuill
or
sinne
be
cast
out
there
,
it
is
by
Belzebub
the
Prince
of
the
deuils
.
Further
,
all
reproofes
by
satyrizing
,
and
by
slanderous
libells
,
and
secret
calumniations
(
all
which
commonly
wrecke
themselues
rather
vpon
the
persons
then
sinnes
of
men
)
are
here
reprooued
:
which
although
they
be
indeede
sharpe
and
biting
meanes
,
yet
hath
the
Lord
appointed
fitter
and
sharper
arrowes
to
smite
his
enemies
withall
,
euen
sound
and
sufficient
conuictions
out
of
the
word
,
which
is
able
to
wound
and
daunt
kings
themselues
:
and
prescribed
them
also
to
be
publikely
drawne
,
and
shot
in
such
graue
,
reuerent
,
and
seemely
sort
,
as
is
befitting
,
1.
both
the
persons
and
calling
of
the
reproouer
.
2.
the
things
themselues
which
are
weightie
and
serious
:
as
also
3.
the
presence
of
God
and
his
congregation
,
whose
matters
are
debated
,
and
whose
sentence
against
sinne
is
in
denouncing
and
executing
.
Small
wisedome
therefore
it
is
,
for
men
in
these
cases
of
the
saluation
and
damnation
of
men
,
to
suffer
their
wits
to
play
vpon
sinne
so
lightly
and
iestingly
as
becommeth
rather
some
vaine
spectacle
,
or
professed
iester
;
then
either
the
errand
of
the
Lord
,
or
a
messenger
from
the
Lord
of
hosts
.
The
second
point
,
is
the
manner
of
deliuering
doctrine
,
exhortation
,
and
reproofe
with
all
authoritie
.
Doctr.
The
word
of
God
must
be
deliuered
in
such
manner
as
the
maiestie
and
authoritie
of
it
be
still
reserued
vnto
it
,
manifest
,
they
may
fall
on
their
faces
,
and
worship
God
,
saying
,
God
is
in
this
man
indeede
.
I
am
full
of
power
by
the
spirit
of
the
Lord
,
and
of
iudgment
,
and
of
strength
to
declare
Iacob
his
sinne
,
and
Israel
his
transgression
.
Before
Isai
was
sent
on
his
message
,
his
lippes
were
touched
with
an
hote
coale
from
the
altar
.
whole
doctrine
,
that
he
taught
with
authoritie
,
and
not
as
the
Scribes
.
Indeed
neuer
man
spake
so
,
nor
can
speake
,
by
the
confession
of
his
verie
enemies
:
for
neuer
man
spake
so
in
his
owne
name
,
verily
,
I
say
vnto
you
:
neuer
man
confirmed
his
speaches
with
such
powerfull
and
proper
miracles
:
neuer
man
spake
with
such
peculiar
grace
,
zeale
,
libertie
and
command
of
the
spirit
in
the
conscience
:
but
yet
all
his
Ministers
are
to
imitate
him
in
zeale
,
in
power
,
in
libertie
of
speach
and
spirit
,
for
the
glorie
of
God
,
and
come
as
neere
this
copie
as
they
can
.
Vse
.
Ministers
must
take
heede
of
coldnes
in
their
ministerie
,
of
liueles
and
spiritles
preaching
,
of
powerlesse
and
a
frozen
manner
of
deliuering
the
word
,
alwaies
preseruing
a
fire
of
zeale
and
conscience
in
themselues
;
mettals
we
knowe
will
not
worke
without
fire
;
no
more
will
the
steely
and
stonie
heart
of
man
,
melt
or
soften
without
the
spirituall
fire
taken
from
the
altar
.
And
yet
here
I
must
not
be
vnderstood
as
condemning
all
coolenesse
,
or
moderation
of
speach
;
for
doctrine
may
be
ponderous
and
weightie
,
where
the
speach
is
calme
and
treatable
,
still
waters
often
runne
the
deepest
;
a
man
of
knowledge
spareth
his
words
,
but
yet
it
followeth
,
that
he
must
be
of
an
excellent
spirit
:
so
there
must
of
necessitie
be
at
the
least
a
soft
fire
in
these
distillations
.
But
the
thing
iustly
condemned
is
,
when
men
by
their
owne
default
,
beeing
giuen
ouer
either
to
pride
,
sensualitie
,
or
worldlynesse
,
haue
benummed
their
spirits
,
and
are
become
frozen
,
without
power
or
life
in
their
ministerie
,
and
so
bring
forth
their
doctrine
,
as
many
women
doe
their
children
,
stil-borne
;
teaching
as
the
Scribes
onely
of
forme
without
zeale
,
or
conscience
,
or
experience
of
that
they
speake
.
And
before
I
leaue
this
point
,
it
must
be
knowne
,
that
whereas
I
require
heate
and
authoritie
in
the
deliuerie
of
the
word
,
that
therefore
euerie
heate
should
be
warrantable
:
for
some
is
iustly
condemned
,
as
.
1.
all
heate
of
humane
affection
,
proceeding
from
perturbation
and
passion
.
2.
all
inconsiderate
heate
of
youth
.
3.
all
heate
not
well
guided
(
although
in
good
men
full
of
godly
affections
)
but
suffered
to
boyle
ouer
so
farre
,
as
a
man
looseth
his
memorie
,
and
interrupteth
his
doctrine
and
whole
discourse
.
2.
A
flattring
Ministrie
is
an
enemie
to
this
authoritie
,
for
when
a
Minister
must
sing
placebo
,
and
such
sweet
songs
,
it
is
impossible
for
him
not
to
betraie
the
truth
.
3.
To
withstand
this
authoritie
,
or
to
weaken
it
,
is
a
fearefull
sin
,
whether
in
high
or
low
;
and
the
Lord
will
not
suffer
his
messengers
feet
to
be
cut
off
.
4.
Hearers
must
,
1.
pray
for
their
Teachers
,
that
they
may
deliuer
the
word
with
authoritie
,
with
boldnesse
,
and
with
open
mouth
,
Ephes.
6.19
.
Coloss.
4.4
.
2.
Not
deeme
this
authoritie
in
Ministers
,
humor
,
or
anger
,
or
bitternes
,
and
much
lesse
madnesse
,
with
Festus
:
and
least
of
all
to
cast
them
in
prison
,
The
third
and
last
precept
of
this
Chapter
and
verse
,
Let
no
man
despise
thee
,
teacheth
two
things
.
First
,
how
people
and
hearers
should
entertaine
the
Ministers
sent
them
of
God
,
seeing
they
cannot
without
great
sinne
despise
them
;
for
seeing
the
Lord
,
who
could
by
himselfe
worke
the
saluation
of
men
,
yet
is
pleased
to
vse
as
his
helpers
herein
weake
and
base
men
,
whom
he
assumeth
into
fellowship
with
himselfe
,
to
become
coworkers
with
him
,
although
not
in
the
act
of
conuersion
,
white
horses
:
horses
,
heard
your
murmurings
against
the
Lord
:
for
what
are
we
that
yee
haue
murmured
against
vs
.
Thirdly
,
how
vnnaturall
a
part
were
it
for
children
to
despise
their
Fathers
:
and
what
seueritie
hath
the
Lord
shewed
against
it
in
his
law
?
but
godly
Ministers
are
the
Fathers
of
their
people
,
I
am
your
Father
,
saith
Paul
:
and
Onesimus
,
yea
and
Titus
here
begotten
by
him
vnto
the
faith
,
he
calleth
his
sonnes
.
Let
no
cursed
Cham
presume
to
scorne
them
,
which
is
not
so
hurtfull
to
them
,
as
dangerous
to
themselues
,
beeing
the
next
way
to
bring
themselues
vnder
the
curse
.
On
the
contrarie
,
let
the
naturall
children
of
the
Church
,
1.
know
them
,
1.
Thess.
5.12
.
that
is
,
both
in
heart
accknowledge
them
the
Ministers
of
Christ
,
and
in
affection
,
loue
them
as
his
Ministers
,
accounting
their
feete
bewtifull
:
2.
render
them
double
honour
,
1.
Tim.
5.17
.
in
which
precept
the
holy
Ghost
hath
made
,
1.
reuerence
,
2.
obedience
,
3.
thankfulnes
,
4.
comfortable
maintenance
,
their
due
from
their
people
.
Secondly
,
Ministers
are
hence
taught
so
to
order
their
liues
and
doctrine
,
as
they
lay
not
their
pers●ns
open
to
reproach
,
nor
prostitute
their
authoritie
vnto
contempt
,
and
so
loose
it
both
from
themselues
and
others
.
For
this
is
the
way
for
Ministers
to
winne
authoritie
and
reuerence
in
the
hearts
of
men
,
by
their
liues
and
doctrine
,
starres
in
the
right
hand
of
Christ
.
The
point
beeing
formerly
prooued
,
First
,
to
confute
the
Popish
teachers
,
who
haue
deuised
another
way
to
free
themselues
from
the
contempt
of
the
laytie
;
namely
,
by
inuesting
their
Bishops
and
clergie
into
ciuill
authoritie
and
Magistracie
:
by
furnishing
them
with
wealth
and
abundance
,
yea
superfluitie
of
state
,
and
pompe
:
by
distinguishing
them
from
other
men
by
strange
fashions
of
apparell
,
miters
,
crosyer
staues
,
rings
,
and
bables
;
that
if
Titus
had
bin
such
a
Bishop
,
this
had
beene
a
needlesse
precept
,
for
who
durst
haue
despised
him
,
but
he
should
soone
haue
heard
of
him
.
But
the
word
teacheth
,
that
it
is
no
politicke
deuise
that
maintaineth
the
estimation
of
a
Minister
,
or
Ministrie
;
but
the
holy
carriage
both
of
the
doctrine
and
liues
of
the
Ministers
:
euen
as
the
Apostle
also
speaketh
of
Deacons
,
that
by
ministring
well
,
they
get
themselues
a
good
degree
,
and
great
libertie
in
the
faith
.
Secondly
,
this
ground
laieth
heauie
things
to
the
charge
of
the
idol-ministerie
,
who
for
any
gifts
for
teaching
,
are
many
of
them
inferiour
to
boyes
and
girles
of
seauen
yeares
old
:
and
wofull
it
is
to
thinke
,
how
many
places
are
serued
,
or
starued
rather
with
Ieroboams
priests
,
who
were
raked
out
of
the
basest
of
men
,
the
iust
subiects
of
reproach
and
contempt
:
And
others
the
sonnes
of
Eli
,
who
by
the
wickednesse
,
and
dissolutnes
of
their
courses
,
not
only
stinke
themselues
,
but
make
the
seruice
,
and
worship
,
and
word
of
God
,
to
be
abhorred
:
men
mistake
their
marke
,
when
they
say
,
that
it
is
often
preaching
which
maketh
it
dispised
;
but
because
it
is
so
often
preached
by
such
leud
men
,
it
looseth
the
grace
and
power
of
it
in
the
hearts
of
men
.
Thirdly
,
when
men
thus
teach
,
and
thus
liue
purely
and
innocently
,
and
yet
are
despised
,
let
them
not
thing
it
strange
,
nor
be
discouraged
;
for
they
haue
done
their
dutie
,
and
taken
the
right
course
to
get
reuerence
and
authoritie
:
Let
men
at
their
perill
now
despise
them
,
the
Lord
will
not
refuse
to
honour
them
;
and
if
they
cannot
in
earth
,
yet
are
they
sure
to
shine
in
heauen
.
And
thus
by
the
assistance
of
God
,
haue
we
absolued
this
second
Chapter
,
to
him
be
therefore
praise
for
ouer
.
Amen
.
CHAP.
III.
PVt
them
in
remembrance
that
they
be
subiect
to
the
principalities
and
powers
,
and
that
they
be
obedient
,
and
readie
to
euerie
good
worke
.
IN
the
former
Chapters
the
Apostle
hath
beene
carefull
,
that
Titus
should
in
his
ministerie
propound
the
seuerall
offices
,
and
duties
of
Christianitie
vnto
seuerall
estates
and
conditions
of
men
.
Now
in
this
Chapter
,
he
will
haue
him
teach
more
generall
,
and
more
publike
duties
,
which
concerne
no
estate
more
then
other
,
but
all
Christians
of
what
estate
and
condition
soeuer
they
be
:
wherein
he
taketh
vp
the
greatest
part
of
the
Chapter
,
vnto
the
9.
verse
.
II.
The
second
part
of
the
Chapter
warneth
Titus
,
how
to
carrie
himselfe
more
respectiuely
,
1.
in
contentious
questions
.
2.
in
dealing
with
heretikes
:
both
which
abounded
in
those
dayes
,
in
the
9
,
10.
and
11.
verses
.
The
third
part
containing
the
third
part
,
namely
,
the
conclusion
of
the
whole
Epistle
,
remembreth
some
priuate
and
personall
matters
;
which
is
ended
with
the
accustomed
apostolicall
salutation
.
Concerning
the
first
of
them
:
These
generall
duties
are
,
1.
propounded
in
1.
and
2.
verses
:
and
2.
confirmed
and
vrged
in
the
sixe
following
.
They
are
propounded
in
this
method
and
order
.
First
,
Titus
must
instruct
all
Christians
in
their
duties
towards
Magistrates
.
Secondly
,
in
the
mutuall
duties
one
towards
an
other
.
The
former
taketh
vp
the
first
verse
,
wherein
two
things
are
to
be
considered
.
1.
the
manner
of
propounding
the
precept
.
2.
the
substance
of
the
doctrine
it selfe
:
wherein
wee
must
speake
,
1.
of
the
duties
required
,
which
are
two
,
1.
subiection
,
2.
obedience
.
Secondly
,
of
the
persons
,
1.
to
whome
.
2.
from
whome
they
are
due
.
But
first
we
must
returne
to
the
manner
of
propounding
this
lesson
;
in
these
words
,
Put
them
in
remembrance
.
The
Apostle
saith
not
,
teach
them
,
or
exhort
them
as
before
,
but
put
them
in
remembrance
:
wherein
Titus
is
inioyned
two
things
.
1.
To
call
backe
into
their
mindes
this
lesson
,
euen
the
old
doctrine
concerning
authoritie
,
and
subiection
vnto
magistracie
,
is
not
all
the
congregation
of
the
Lord
holy
?
2.
The
Iewes
in
these
times
wherein
the
Apostle
writ
,
stood
much
vpon
many
temporall
priuiledges
;
as
vpon
Abraham
,
the
Temple
,
the
lawe
,
&c.
and
were
stiffe
and
loath
to
stoope
to
the
authoritie
of
the
Gentiles
.
3.
The
Christians
of
Iewes
and
Gentiles
stood
as
much
vpon
spirituall
priuiledges
;
not
thinking
it
inough
to
be
set
free
from
the
thraldome
of
Sathan
,
and
bands
of
sinne
,
and
so
be
made
spirituall
kings
vnto
God
and
the
lambe
;
vnles
also
by
a
boundles
Christian
libertie
they
might
be
at
their
owne
hands
,
to
do
as
they
listed
,
without
the
knowing
of
any
subiection
.
4.
This
also
confirmed
their
error
,
that
they
more
respected
mens
persons
then
Gods
ordinance
:
for
because
in
these
dayes
they
sawe
the
most
of
the
Magistrates
heathen
men
,
and
enemies
to
Christ
and
his
gospel
;
they
thought
it
a
most
vnworthie
thing
,
that
they
beeing
beleeuers
should
still
be
commanded
,
and
remaine
subiect
vnto
them
:
the
weakenesse
of
which
ground
we
haue
discouered
in
cap.
2.9
.
for
on
the
same
commandement
,
seruants
presumed
on
more
libertie
then
was
mee●
,
euen
to
the
casting
off
of
their
subiection
,
at
least
to
vnbeleeuing
masters
.
The
instructions
which
I
will
note
out
of
this
manner
of
deliuering
the
precept
,
are
two
.
Doctr.
1.
The
scope
of
the
ministerie
is
to
put
men
in
minde
,
and
keepe
in
them
the
remembrance
of
euerie
Christian
dutie
.
Thus
Ministers
may
be
called
the
Lords
remembrancers
,
as
one
that
putteth
you
in
remembrance
through
the
grace
giuen
me
.
In
the
2.
Tim.
2.14
.
be
giueth
Timothie
a
generall
iniunction
,
to
put
all
his
hearers
euerie
where
in
remembrance
of
such
precepts
as
he
deliuered
to
him
:
I
wil
not
be
negligent
to
put
you
in
remembrance
of
these
things
:
and
three
seuerall
times
in
fowre
verses
repeateth
the
same
thing
in
that
place
;
to
shew
how
instantly
that
dutie
lay
vpon
him
.
Obiect
.
But
the
spirit
bringeth
all
things
into
the
minds
of
the
faithfull
,
therefore
the
ministerie
is
needlesse
to
this
purpose
.
Ans.
Things
subordinate
fight
not
among
themselues
.
The
spirit
indeed
doth
it
principally
,
but
by
the
word
in
the
ministerie
instrumentally
.
The
reasons
of
the
doctrine
are
these
.
1.
None
is
so
farre
instructed
but
is
wanting
much
in
knowledge
,
and
much
more
in
the
cheerefull
practise
of
that
which
he
knoweth
,
and
therefore
euerie
one
hath
neede
of
quickning
and
stirring
vp
;
and
who
is
he
that
carrieth
flesh
about
with
him
,
that
findeth
not
the
heauinesse
and
vnweldinesse
of
it
vnto
any
thing
that
is
good
?
therefore
the
Apostle
Paul
telleth
the
Romanes
,
that
although
they
were
filled
with
goodnesse
,
and
knowledge
,
and
were
able
to
admonish
one
another
,
yet
he
thought
it
needefull
to
put
them
in
remembrance
of
their
dutie
:
and
Peter
writing
to
those
that
had
knowledge
,
and
were
established
in
the
present
truth
,
thought
it
meete
so
long
as
he
was
in
this
tabernacle
,
to
stirre
them
vp
,
by
putting
them
in
remembrance
:
so
as
we
neede
not
feare
in
this
case
the
spurring
of
free
horses
,
seeing
no
man
is
so
free
,
but
he
needeth
spurres
.
Secondly
,
none
are
so
strong
but
they
stand
in
neede
of
this
confirmation
,
as
well
as
the
former
quickning
,
neither
can
any
caution
,
or
any
admonition
be
too
much
in
things
of
such
moment
.
Thirdly
,
no
mans
memorie
is
so
found
,
but
as
out
of
a
leaking
vessell
good
things
are
euer
running
out
:
Vse
.
1.
Ministers
must
not
desist
from
teaching
and
exhorting
,
as
many
that
thinke
a
little
inough
;
nor
discouraged
when
people
forget
their
wholesome
doctrine
;
but
incourage
themselues
in
their
dutie
,
which
is
to
keepe
in
mens
memories
the
mindfulnesse
of
their
duties
.
2.
When
they
come
to
teach
,
they
may
not
seeke
out
vaine
and
strange
speculations
,
which
were
neuer
heard
of
before
;
but
teach
plaine
things
,
yea
and
deepe
mysteries
in
plaine
manner
;
as
such
who
respect
the
weaknes
both
of
the
apprehension
and
memorie
of
their
hearers
.
3.
An
wholesome
thing
it
is
to
teach
the
same
things
often
,
whereby
things
deliuered
are
recalled
into
the
memorie
:
curious
men
cannot
abide
repetitions
,
nor
heare
common
things
,
notwithstanding
these
be
excellent
helps
of
memorie
;
which
is
the
cause
of
such
grosse
and
euery-where
palpable
ignorance
in
the
most
familiar
principalls
of
religion
.
But
the
wisedome
of
godly
teachers
will
be
not
too
much
to
yeeld
vnto
the
nicenes
of
their
hearers
;
nor
to
feare
to
do
that
which
is
the
safest
for
them
,
as
Paul
speaketh
:
which
if
it
be
,
let
it
be
to
vs
what
it
will
or
can
,
it
will
be
our
part
that
by
our
practise
they
may
finde
the
profit
.
Doctr.
2.
We
learne
hence
also
,
bound
vp
vpon
our
hearts
,
and
we
ought
to
make
our
memories
the
statute
booke
of
our
soules
,
and
by
diligent
meditation
,
chaine
this
booke
vnto
our selues
.
The
precept
is
in
Prov.
4.21
.
Keepe
these
words
in
the
midst
of
thy
heart
,
for
they
are
life
and
health
of
the
bones
.
Secondly
,
herein
standeth
the
sanctitie
of
the
memorie
,
partly
in
retayning
the
rules
of
life
,
and
partly
in
presenting
,
and
offring
them
vnto
the
mind
vpon
occasion
of
practise
,
both
to
direct
and
vrge
the
conscience
to
obedience
.
Thus
Dauid
hid
the
word
in
his
heart
,
the
blessed
fruit
of
which
was
,
that
hee
did
not
sinne
against
God
;
and
indeed
holy
memorie
preserueth
the
holinesse
of
the
whole
man
.
Be
not
forgetfull
hearers
,
deceiuing
your
owne
selues
,
saith
Iames
:
haue
you
forgotten
how
I
fedde
so
many
thousand
,
&c.
saith
Christ
to
the
Disciples
:
and
the
author
to
the
Hebrewes
,
haue
yee
forgotten
the
consolation
?
which
interrogations
are
seuere
reprehensions
,
and
indeed
it
is
the
mother
and
nurse
of
most
sinnes
,
as
we
see
in
Peter
,
who
forgat
the
words
of
Christ
till
he
had
thrise
denied
him
;
whereas
if
he
had
remembred
them
,
it
is
likely
he
had
beene
preserued
from
the
sinne
;
for
when
the
cock
crew
he
remembred
the
words
,
and
when
he
remembred
them
,
he
went
out
and
wept
bitterly
;
euen
so
the
forgetfulnes
of
the
words
of
Christ
,
maketh
men
so
often
to
denie
Christ
in
his
word
,
and
in
his
profession
,
as
in
many
vnchristian
practises
it
doth
appeare
:
and
although
we
account
but
a
small
matter
to
forget
them
,
yet
if
euer
Christ
looke
backe
vpon
vs
,
we
shall
as
bitterly
as
Peter
bewaile
it
in
the
end
.
Vse
.
This
serueth
to
mooue
the
best
of
vs
to
repent
,
and
reforme
also
this
fearefull
sinne
.
testimonies
wonderfull
,
and
therefore
his
soule
kept
them
.
In
the
matter
,
consider
1.
the
duties
required
:
which
are
two
,
1.
subiection
,
2.
obedience
.
The
difference
I
take
to
be
this
:
The
former
is
an
acknowledgement
of
subiection
,
vnder
which
Gods
ordinance
hath
necessarily
put
a
man
,
which
therefore
he
cannot
resist
:
The
second
point
in
the
matter
and
substance
of
the
precept
,
is
the
persons
,
first
to
whom
the
duties
belong
:
namely
,
all
Magistrates
,
who
are
here
distributed
into
,
1.
principalities
,
2.
powers
.
The
former
of
which
two
meaneth
those
who
haue
primarie
and
plenarie
power
vnder
God
,
those
that
are
in
authoritie
;
1.
Tim.
2.2
.
and
into
Kings
,
and
those
that
are
sent
of
them
,
1.
Pet.
2.12
.
Thus
subiection
and
obedience
is
due
to
them
both
,
euen
to
the
latter
aswell
as
to
the
former
;
and
because
these
are
sometimes
meane
men
,
as
the
other
are
often
bad
men
,
the
text
calleth
vs
to
turne
our
eyes
from
the
persons
,
and
fixe
them
especially
vpon
the
ordinance
of
God
,
which
maketh
these
duties
their
right
:
for
here
is
a
metonymie
of
the
adiunct
;
it
is
not
said
,
let
them
be
subiect
to
Princes
,
as
those
that
haue
power
from
them
;
but
to
principalities
,
ordinance
of
man
for
the
Lords
sake
.
Doctr.
1.
Christianitie
eateth
not
vp
Magistracie
,
nor
destroyeth
gouernment
and
ciuill
authoritie
,
Vse
.
1.
This
doctrine
meeteth
with
that
wicked
opinion
of
Anabaptists
,
and
Libertines
,
who
hold
that
Christians
need
no
Magistrates
,
couereth
all
things
:
but
by
couering
,
must
be
meant
,
1.
A
fauourable
construction
of
all
things
,
which
in
right
reason
may
be
well
con●●ered
:
for
a
man
may
not
put
out
his
eyes
,
and
affection
may
not
so
ouermaster
sence
,
as
to
call
manifest
darknes
by
the
name
of
light
.
2.
A
passing
by
smaller
infirmities
,
and
priuate
offences
,
as
one
that
would
not
take
knowledge
of
them
.
3.
Such
a
couering
as
may
cure
also
,
for
loue
is
wise
,
and
herein
most
louing
when
in
taking
notice
of
an
iniurie
,
it
turneth
it selfe
to
the
discipline
of
the
partie
;
sometimes
by
louing
admonition
in
all
lenitie
,
and
sometimes
by
mercifull
seueritie
in
sharper
reprehension
:
yea
,
and
if
that
take
no
place
,
in
proceeding
further
to
discouer
the
sores
to
skilfull
surgions
,
according
to
the
quality
of
the
offence
,
to
the
bench
either
of
the
church
,
or
commonwealth
;
and
this
is
no
impreachment
vnto
loue
,
as
we
see
in
God
himselfe
,
who
chasteneth
vnto
amendment
whom
he
loueth
.
Againe
,
Christians
may
not
returne
euill
for
euill
,
but
rather
beare
two
blowes
then
giue
one
,
and
suffer
a
double
iniurie
then
offer
one
:
but
yet
this
hindreth
not
,
but
that
a
Christ●an
may
lawfully
defend
himselfe
,
to
take
vengeance
on
the
euill
doers
;
and
this
may
be
prosecuted
in
a
good
manner
,
and
for
a
good
end
,
without
hatred
of
the
partie
offending
;
yea
and
executed
according
to
the
constant
orders
&
laws
of
the
countrie
agreeable
to
Gods
word
:
and
this
execution
is
nothing
else
but
the
manifestation
of
Gods
vengeance
and
righteous
sentence
.
Vse
.
2.
This
doctrine
further
meeteth
with
all
those
common
slanders
raised
by
Satan
,
and
his
instruments
▪
against
Christ
,
and
his
kingdom
,
and
ordinances
,
by
which
the
deuill
hath
most
powerfully
preuailed
against
the
Church
in
all
ages
:
namely
,
by
perswading
ciuill
gouernours
,
that
Christs
kingdome
is
the
greatest
enemie
to
their
states
and
kingdomes
;
and
such
an
enchocher
as
will
at
length
,
vnlesse
it
be
warily
preuented
,
pull
downe
their
greatnesse
.
This
imputation
hath
the
father
of
lyes
euer
laid
before
the
eyes
of
great
ones
,
to
alienate
the
minds
of
Princes
and
people
from
the
same
:
for
the
euidence
of
which
,
how
hath
hee
made
it
goe
for
currant
,
that
whereas
all
errors
are
easily
tolerated
and
countenanced
,
onely
true
religion
,
and
the
professors
of
it
,
haue
been
the
causes
of
all
stirres
and
tumults
?
as
though
the
doctrine
and
teachers
of
the
Gospel
of
peace
,
carried
nothing
else
but
fire
and
swords
where
they
goe
.
By
what
other
meanes
did
Haman
incense
king
Ahashuerosh
against
the
Iewes
,
These
men
haue
not
regarded
thy
commandement
,
nor
will
serue
thy
gods
,
nor
worship
thy
image
which
thou
hast
set
vp
.
By
what
other
means
did
Rehum
and
Shimshai
,
and
their
companions
,
hinder
the
building
of
the
temple
,
then
by
writing
vnto
Artashast
,
that
if
the
Iewes
had
once
fortified
themselues
within
walls
,
they
would
be
rebellious
as
of
old
,
and
would
pay
neither
toll
,
Thomas
Munzer
,
the
rebels
preacher
in
Thuringia
;
wheras
Luther
plainly
calleth
him
,
the
preacher
of
Sathan
:
so
the
Rhemists
call
M.
Calvin
,
one
of
the
principall
rebels
of
his
time
,
and
affirme
the
Protestants
consistories
the
shoppes
of
rebellion
.
This
hath
euer
beene
the
cunning
of
Sathan
,
to
preuent
the
accusation
of
others
in
the
things
wherein
himselfe
is
most
guiltie
;
for
those
that
knowe
Popish
doctrine
,
can
easily
discouer
it
to
be
none
of
Christs
nor
his
Apostles
,
because
it
wresteth
all
Princes
authoritie
out
of
their
hands
,
and
mooueth
their
subiects
to
rebellion
:
and
such
as
knowe
the
state
of
Rome
and
Rhemes
,
knowe
where
the
shoppes
stand
in
which
all
conspiracies
and
rebellions
haue
beene
,
and
are
daily
forged
:
and
then
where
would
they
lay
them
but
vpon
Protestants
?
who
hence
shewe
themselues
taught
by
Christ
,
because
if
Satan
himselfe
should
come
to
accuse
,
yet
could
he
not
say
truely
,
that
euer
any
such
thing
was
found
in
their
hands
.
Did
not
Charles
the
ninth
of
Fraunce
giue
out
,
that
the
most
bloodie
massacre
that
euer
the
sunne
sawe
,
was
done
for
the
conspiracie
of
the
Protestants
against
him
,
and
the
kingdome
?
whereas
it
was
onely
a
Popish
and
perfidious
plot
,
long
before
laid
against
the
liues
of
those
deare
children
of
God
.
And
where
should
the
gunpowder
treason
haue
beene
laid
,
if
the
blowe
had
beene
giuen
?
had
not
Satan
deuised
shoulders
,
which
had
borne
a
many
such
malitious
imputations
before
?
But
notwithstanding
such
bug-beares
,
whereby
Satan
would
scare
men
from
the
sincere
imbracing
of
the
truth
,
and
entertaining
of
the
ordinances
of
Christ
,
as
the
greatest
enemies
of
states
and
kingdoms
;
let
vs
be
wise
hearted
,
and
bold
to
giue
Satan
the
lie
:
seeing
the
sincerest
preachers
and
professors
of
the
Gospel
,
are
so
far
from
denial
of
the
right
of
Princes
,
as
that
the
doctrine
which
they
bring
establisheth
their
power
in
their
hands
rather
:
like
the
workemen
of
Salomon
,
who
built
the
Temple
,
and
built
his
throne
too
.
And
let
Protestant
preachers
,
and
professors
carrie
this
garland
and
tryumph
against
all
Popish
spirits
;
that
although
the
enemies
of
the
truth
haue
narrowly
in
all
ages
sifted
them
,
to
finde
iniquitie
in
them
,
that
thereby
they
might
iustly
get
the
ciuill
sword
drawne
against
them
;
yet
haue
they
found
no
such
thing
in
them
.
Vse
.
3.
If
Christian
religion
confirme
ciuill
authoritie
,
then
the
way
to
bring
men
to
become
subiect
to
superiours
,
Doctr.
2.
Euerie
Christian
must
yeeld
obedience
and
subiection
vnto
Magistrates
and
higher
powers
.
To
the
explaning
of
which
point
,
three
things
must
be
opened
.
1.
who
must
must
be
subiect
.
2.
wherein
.
3.
wherefore
.
The
first
of
these
was
touched
before
,
where
we
affirmed
that
all
sorts
of
men
,
cleargie
as
well
as
laietie
,
must
be
subiect
.
Romish
policie
,
that
they
might
become
the
absolute
libertines
of
the
world
,
and
carrie
their
bad
matters
vnder
a
cloud
,
that
secular
eyes
should
not
prie
into
them
,
hath
withdrawne
the
neckes
of
the
cleargie
from
vnder
ciuil
power
,
Let
euery
soule
be
subiect
,
they
beate
their
wittes
as
beeing
at
a
stand
;
but
seeing
something
must
be
bolted
out
for
a
shewe
,
the
Saints
,
surely
concludeth
,
that
this
must
be
vnder
the
Bishops
:
iur●
humano
,
that
is
,
from
the
priuiledges
,
don●tions
,
and
exemptions
of
Princes
,
and
Emperors
:
wherein
besides
that
they
should
not
haue
suffered
the
Princes
by
departing
from
their
right
,
to
breake
Gods
commandement
,
for
Princes
haue
not
power
to
loose
him
from
obedience
whom
God
hath
bound
;
as
also
by
flying
to
a
priuiledge
as
their
best
and
last
refuge
,
is
plainly
implyed
,
what
of
due
by
the
lawe
of
God
and
nature
belongeth
vnto
Princes
from
them
.
The
second
point
is
,
wherein
and
how
farre
we
ought
to
obey
Magistrates
.
take
heede
to
the
mouth
of
the
king
in
all
things
,
and
so
farre
as
he
hath
power
to
command
.
Now
because
the
ciuill
Magistrate
is
alwaies
bound
to
command
in
the
Lord
:
and
2.
is
the
father
of
our
bodies
after
a
sort
,
and
of
all
our
outward
man
:
hence
two
grounds
of
great
moment
are
concluded
.
The
former
is
,
that
euerie
man
must
obey
all
possible
commandements
,
Minister
of
God
,
onely
vrging
that
vpon
his
subiects
,
which
God
himselfe
,
whose
place
he
sustaineth
,
would
vrge
.
It
is
said
of
Cyrus
,
my
desire
.
The
iudgement
is
not
mans
,
but
Gods
:
and
it
is
the
honourable
style
of
Princes
to
be
assistants
to
the
ruler
of
the
whole
earth
:
neither
is
this
to
denie
any
supremacie
to
Princes
,
to
tie
them
to
the
tables
of
which
God
hath
made
them
the
keepers
;
but
it
is
to
ascribe
vnto
them
such
soueraigntie
vnder
God
ouer
all
causes
and
persons
Ecclesiasticall
and
Ciuill
,
as
that
they
may
not
depose
the
care
of
Church
or
Common-wealth
,
as
a
thing
wherein
they
will
not
be
wearied
;
but
must
prouide
that
sincere
and
vncorrupt
doctrine
be
published
in
all
their
Churches
;
that
the
Sacraments
be
duely
and
seasonably
administred
according
to
Christs
institution
;
that
the
whole
worship
of
God
be
purged
from
humane
traditions
,
and
superstitions
;
that
the
Church
discipline
be
executed
according
to
the
word
of
God
;
that
not
onely
thefts
,
murthers
,
adulteries
,
forceries
,
(
which
euen
heathen
kings
haue
rooted
out
of
their
countries
)
be
punished
;
but
also
blasphemies
,
cursings
,
atheisme
,
heresie
,
drunkennes
,
Sabbath-breaking
,
&c.
In
a
word
,
we
yeelde
vnto
the
soueraigne
power
,
soueraigne
authoritie
to
driue
all
sorts
of
men
Ecclesiasticall
and
Ciuill
,
to
all
those
duties
religious
or
secular
,
which
God
hath
laid
vpon
them
,
and
according
to
their
care
herein
haue
they
beene
commended
or
disallowed
in
the
Scriptures
.
Now
that
Princes
should
not
command
,
but
according
vnto
God
,
the
Lord
hath
appointed
them
meanes
:
booke
of
the
lawe
to
be
by
them
continually
,
to
iudge
of
all
matters
according
to
the
mouth
of
the
Lord
,
and
to
frame
and
execute
their
lawes
according
to
the
same
.
2.
The
ministerie
to
explane
and
lay
open
,
Quest.
But
all
this
while
you
onely
bind
the
Prince
to
the
lawes
of
Christ
in
gouerning
the
Church
;
doe
you
giue
him
no
power
to
make
Ecclesiasticall
lawes
and
constitutions
of
his
owne
?
Answ.
Yes
,
but
concerning
this
point
I
thus
conceiue
,
that
Ecclesiasticall
lawes
are
of
two
sorts
.
1.
Such
as
prescribe
both
the
matter
and
manner
of
the
worship
of
God
,
and
the
whole
substance
of
Church
gouernement
,
which
are
all
the
lawes
of
Christ
himselfe
made
to
his
hand
.
2.
Other
Ecclesiasticall
lawes
which
remaine
for
the
supreame
power
to
make
,
are
of
two
sorts
.
1.
Either
edicts
for
the
authorizing
and
commanding
the
excution
of
the
former
lawes
,
for
the
building
and
repairing
of
the
Church
,
that
it
may
be
a
louely
spouse
of
Christ
.
Or
2.
such
constitutions
as
are
circumstantiall
,
and
in
things
meerely
indifferent
;
which
may
varie
according
to
the
variablenes
of
times
,
places
,
and
dispositions
of
Churches
:
and
here
he
hath
power
to
make
Church-lawes
of
his
owne
,
so
as
the
rules
of
the
word
be
not
transgressed
concerning
things
indifferent
.
And
I
thinke
this
a
truth
not
denied
by
any
.
In
performing
both
these
latter
,
Kings
and
Queenes
are
called
nursing
Fathers
,
and
nursing
Mothers
to
the
Church
.
Now
follows
the
second
ground
to
be
laid
for
the
resoluing
of
the
former
point
,
namely
,
that
seeing
Kings
are
of
power
to
doe
what
they
list
,
although
not
euer
lawfully
in
regard
of
the
lawes
of
God
or
nature
,
yet
safely
in
respect
of
his
subiects
,
who
may
not
violently
resist
their
persons
or
proceedings
:
for
who
shall
say
vnto
him
,
what
doest
thou
?
humane
ordinance
,
or
creature
;
but
not
in
regard
of
the
author
,
as
if
it
were
deuised
by
man
;
but
of
the
ende
,
because
it
is
ordained
of
God
for
man
as
the
proper
subiect
,
and
for
his
profit
as
the
proper
ende
of
it
.
And
therefore
though
Popish
Friers
and
factors
stand
within
Corahs
tents
,
with
poisoned
daggers
digging
out
the
life-blood
of
Christian
Princes
,
and
especially
the
Iesuites
those
cursed
Shebaes
,
which
make
no
bones
by
themselues
and
others
,
most
treacherously
to
slay
their
kings
and
masters
;
yet
Dauids
heart
smote
him
when
he
made
but
a
slight
assault
vpon
the
skirt
of
Sauls
garment
,
because
he
was
the
Lords
anoynted
:
teaching
vs
by
his
example
another
lesson
,
then
by
violence
to
helpe
our selues
(
if
we
could
doe
it
)
out
of
the
vniust
commandements
,
and
executions
of
those
whom
God
hath
set
in
eminence
and
authoritie
aboue
vs
.
But
here
we
must
take
direction
how
to
carie
our selues
towards
lawfull
Magistrates
,
commanding
or
imposing
vnlawfull
things
.
For
consideration
must
be
had
,
whether
the
command
bind
vs
to
doe
,
or
to
suffer
and
beare
any
vniust
thing
.
If
the
former
,
enioyning
vs
to
doe
that
wherof
we
haue
not
good
ground
to
do
it
of
faith
,
here
the
supreame
power
of
all
must
be
obeyed
;
and
the
prince
only
in
and
for
the
Lord
:
for
so
Cesar
must
haue
Cesars
,
as
God
may
haue
Gods
.
Daniel
and
his
fellowes
deliberated
not
to
answer
the
King
,
but
boldly
and
readily
professed
,
that
they
would
neuer
worship
his
Image
,
they
would
submit
themselues
to
his
furie
,
but
durst
not
to
his
commandement
.
The
Martyrs
in
Queene
Maries
time
,
whose
mention
and
memorie
is
honourable
,
resisted
not
,
nor
rebelled
,
they
willingly
and
ioyfully
gaue
their
bodies
to
the
flames
;
but
still
professed
against
the
idolatrous
worship
and
doctrine
established
by
law
.
In
Ieroboams
time
,
those
which
could
conforme
themselues
to
the
edict
of
the
calues
,
were
doubtles
counted
obedient
,
and
had
the
grace
of
the
times
:
and
it
went
hard
with
others
that
durst
not
saue
their
labour
,
but
repayred
to
the
Temple
still
:
but
the
Lord
condemneth
and
accursed
such
wicked
obedience
,
and
bringeth
euill
vpon
all
Israel
for
it
.
No
power
on
earth
can
make
the
conscience
safe
in
the
doing
of
a
thing
vnlawfull
,
although
in
a
thing
indifferent
,
conformed
to
the
rules
of
the
word
,
the
Princes
law
is
a
binder
.
It
is
a
weake
speach
therefore
to
say
,
I
do
this
and
that
vnwillingly
,
or
which
I
had
rather
not
doe
:
and
if
it
be
a
sinne
which
I
do
,
it
is
the
Princes
sinne
,
and
not
mine
:
nay
,
whatsoeuer
action
of
thine
wanteth
faith
,
is
thy
sinne
:
besides
,
although
all
thy
externall
condition
is
in
the
power
of
the
Magistrate
,
yet
internall
things
,
as
the
keeping
of
faith
,
and
obedience
,
and
good
conscience
,
are
not
in
his
power
,
but
placed
by
God
in
the
will
and
consent
of
the
beleeuer
,
to
keepe
or
to
loose
.
Secondly
,
but
if
the
Princes
commandement
call
vs
to
suffer
any
vniust
thing
,
as
if
he
should
laie
tyrannicall
burdens
vpon
bodie
,
goods
,
and
outward
estate
;
these
we
must
acknowledge
subiected
vnto
him
by
God
,
and
therefore
the
ordinarie
defence
is
prayer
and
patience
,
by
which
the
passion
of
vniust
vexation
will
become
iust
and
comfortable
:
vnlesse
for
the
time
of
the
brunt
of
persecution
,
we
can
conuey
our selues
from
the
furie
:
according
to
that
of
Christ
,
if
they
persecute
you
in
one
citie
,
flie
to
another
:
and
Act.
8.1
.
the
Saints
were
scattered
by
the
persecution
:
for
by
this
meanes
of
preseruing
our selues
,
we
preserue
also
the
Church
,
which
otherwise
would
be
destroied
in
vs
:
but
els
we
must
meekly
beare
all
vniust
vexations
,
medling
with
the
seditious
.
These
two
former
grounds
will
become
clearer
,
by
the
explaning
of
some
instances
which
we
meet
with
in
the
Scripture
,
and
therefore
it
will
be
worth
our
labour
breifly
to
inquire
into
some
few
of
them
.
And
first
,
whether
Mordecay
did
with
good
conscience
deny
subiection
,
yea
reuerence
to
Haman
;
seeing
hereby
he
not
only
made
light
of
a
great
man
sent
by
the
King
,
but
also
of
the
Kings
commandement
,
who
commanded
Haman
thus
to
be
honoured
,
as
the
reprehension
of
the
Kings
seruants
noted
in
the
text
prooueth
,
why
transgressest
thou
the
Kings
commandement
?
Answ.
Mordecay
was
bound
in
conscience
to
obey
neither
of
them
in
any
thing
contrarie
to
the
word
of
God
,
as
this
required
honour
was
:
1.
Because
it
was
more
then
ciuill
:
for
such
the
Persian
Kings
required
as
was
at
least
mixed
with
that
which
was
due
to
God
;
else
it
is
lawfull
inough
to
fall
downe
on
ones
face
before
Princes
.
2.
If
it
had
beene
but
ciuill
honour
,
yet
it
had
not
beene
due
from
Mordecay
to
Haman
,
because
Haman
was
descended
from
a
nation
which
God
had
cursed
,
and
willed
his
people
to
hate
and
abhorre
,
and
neuer
to
seeke
their
peace
all
their
daies
:
but
especially
,
they
were
charged
neuer
to
forget
the
inhumanitie
of
the
Amalekites
,
but
vtterly
to
destroie
them
,
The
second
instance
is
in
Naboth
,
of
whom
it
may
be
enquired
,
whether
he
could
iustly
denie
Ahab
his
vinyard
,
inheritance
of
my
Fathers
vnto
thee
:
he
knew
well
,
that
if
coppie-holders
and
tenants
vnto
men
,
may
not
set
,
let
,
or
alienate
without
their
landlords
consent
:
much
lesse
might
he
against
the
expresse
will
and
couenant
of
his
Lord
.
Againe
,
if
it
had
bin
only
a
losse
and
dammage
vnto
himselfe
alone
,
he
would
doubtles
haue
yeelded
:
but
no
euill
of
sin
must
be
chosen
at
all
.
The
third
instance
,
whether
the
people
might
warrantably
resist
Saul
,
when
he
would
haue
put
Ionathan
to
death
:
for
Ionathan
heard
not
when
his
father
charged
the
people
with
the
othe
;
the
whole
falt
therefore
rested
in
Sauls
inconsiderate
and
rash
othe
.
euery
ones
redemption
at
euery
time
of
numbring
:
his
speach
in
1.
Chro.
21.3
.
sheweth
,
are
not
all
the
people
my
Lords
seruants
:
wherefore
doth
my
Lord
require
this
thing
?
why
should
he
be
a
cause
of
trespasse
to
Israel
:
as
if
he
had
said
,
there
is
no
warre
in
had
,
no
rebellion
in
the
land
,
no
commandement
from
God
,
and
therefore
this
wil
be
turned
into
trespasse
against
Israel
,
yet
he
did
it
.
Thus
by
these
instances
we
haue
cleared
the
second
point
considered
in
this
doctrine
,
and
haue
seene
wherein
and
how
farre
we
are
bound
to
obey
:
now
we
come
to
the
third
.
The
third
point
in
this
second
doctrine
is
,
By
mee
Kings
raigne
:
and
Daniel
4.14
.
The
most
high
hath
power
ouer
the
kingdome
of
men
,
and
giueth
it
to
whomsoeuer
he
will
.
Moses
praying
for
a
successor
saith
,
Let
the
God
of
the
spirits
of
all
flesh
appoint
a
man
.
Secondly
,
I
said
yee
are
Gods
.
Thirdly
,
he
setteth
a
stampe
of
his
owne
maiestie
,
mercie
,
iustice
,
and
wisedome
vpon
these
little
gods
;
yea
a
great
part
of
his
image
shineth
vpon
euery
one
of
them
;
both
in
that
so
many
hundred
thousands
are
subdued
vnder
the
power
of
one
,
in
that
the
whole
administration
of
a
people
is
in
one
hand
,
and
that
the
good
estate
of
all
dependeth
vpon
him
vnder
God
alone
.
Fourthly
,
he
putteth
his
own
spirit
vpon
them
as
he
did
vpon
the
seauentie
Elders
to
assist
Moses
,
yea
he
giueth
them
extraordinarie
spirits
,
courage
,
fearing
God
,
and
hating
couetousnesse
:
to
this
purpose
he
gaue
a
lawe
to
the
Iewes
,
Is
the
King
of
Israel
come
out
to
seeke
a
flea
?
To
this
serue
such
precepts
as
that
,
It
is
not
for
Kings
to
drinke
wine
,
nor
for
Princes
strong
drinke
;
this
were
an
indigne
thing
,
and
a
great
blot
in
his
high
place
.
3.
Concerning
our
behauiour
towards
them
,
it
must
be
euery
way
humble
and
dutifull
:
hence
are
such
precepts
,
thou
shalt
not
raile
,
or
reuile
the
Prince
of
thy
people
:
curse
the
King
in
thy
heart
,
nor
the
rich
in
thy
bed
chamber
.
Thus
is
the
Lord
euerie
way
carefull
by
his
lawe
to
preuent
whatsoeuer
might
lighten
this
authoritie
in
the
hearts
of
men
.
4.
The
Lord
maintaineth
this
authoritie
by
directing
their
counsells
,
God
sitteth
in
the
midst
of
the
gods
:
by
protecting
their
persons
,
for
he
giueth
saluation
vnto
Kings
;
and
strangely
to
this
purpose
by
reuealing
the
priuie
thoughts
onely
imagined
against
them
.
By
all
which
,
the
Lord
will
haue
vs
to
honour
them
whom
himselfe
thus
honoureth
,
and
espie
his
own
stampe
and
image
vpon
them
:
so
as
in
our
subiection
and
obedience
vnto
them
,
we
may
knowe
that
we
haue
to
deale
with
God
;
and
in
our
despising
of
them
,
make
account
to
heare
that
in
1.
Sam.
8.7
.
They
haue
not
cast
thee
away
,
but
me
from
ruling
ouer
them
.
The
second
reason
is
drawne
from
the
profit
we
receiue
by
this
ordinance
,
which
is
also
the
Apostles
reason
,
he
is
the
minister
of
God
for
thy
wealth
;
namely
,
both
to
defend
from
a
thousand
euills
,
from
the
robber
and
spoyler
,
from
him
that
would
defile
wife
and
daughter
:
as
also
settle
euerie
man
vnder
his
vine
and
figtree
,
that
with
good
hearts
and
cheerefulnesse
they
may
serue
God
.
A
King
neuer
so
bad
is
a
great
good
,
and
better
a
tyrant
then
no
king
:
when
there
was
no
king
in
Israel
,
euerie
man
did
whatsoeuer
seemed
good
in
his
owne
eyes
;
anarchie
openeth
the
windowe
to
all
licentiousnesse
;
and
farre
better
is
it
to
beare
one
tyrant
then
many
,
&
to
suffer
wrong
of
one
,
rather
then
of
all
,
and
to
part
with
a
tenth
,
then
be
stript
of
the
whole
;
for
where
any
gouernment
is
,
although
sometimes
the
good
be
punished
,
so
are
the
bad
too
,
that
they
cannot
doe
what
villanie
they
gladly
would
.
What
a
rich
blessing
then
is
a
religious
and
vertuous
Kings
,
from
whom
his
people
vnder
God
receiue
the
whole
benefit
of
religion
and
iustice
?
here
is
the
nurse
of
the
Church
,
the
father
of
the
commonwealth
,
The
third
reason
is
drawne
from
the
danger
of
resisting
and
rebelling
against
this
ordinance
,
which
the
Lord
hath
taken
vpon
himselfe
to
maintaine
;
as
he
did
Moses
against
Corah
,
Miriam
,
and
the
murmuring
Iewes
.
Who
hath
euer
taken
the
sword
(
God
not
putting
it
into
his
hand
)
but
he
perished
by
it
?
What
Shebah
or
Adoniah
euer
blew
a
trumpet
of
sedition
,
but
they
did
this
thing
against
their
owne
liues
?
When
Dauid
would
haue
spared
rebellious
Absolon
,
did
not
the
Lord
hang
him
by
the
haire
betweene
heauen
and
earth
vnder
an
oke
?
Had
Zimri
peace
which
slew
his
Master
?
wicked
Iesabel
could
obserue
the
ruine
of
such
treacherous
conspirators
.
Our
owne
Chronicles
are
full
of
rare
examples
of
Gods
iudgements
,
our
eyes
haue
seene
not
a
few
vpon
such
.
The
strange
discouerie
of
Percies
conspiracie
may
not
be
forgotten
;
nor
let
that
wickednes
,
and
the
iust
vengeance
of
God
vpon
the
actors
,
neuer
be
put
out
from
vnder
heauen
.
Neither
is
this
only
an
humane
obseruation
,
but
an
infallible
extract
and
conclusion
out
of
the
word
:
Prov.
24.21
.
My
son
,
feare
God
,
and
the
King
,
and
meddle
not
with
the
seditious
;
for
their
destruction
shall
rise
suddenly
,
and
who
knoweth
the
ruine
of
them
?
To
these
reasons
might
be
added
,
that
it
is
the
brand
of
Libertines
and
carnall
Gospellers
,
to
despise
gouernment
,
speake
euill
of
maiesties
and
dignities
,
&c.
Vse
.
1.
Popish
religion
is
a
flat
enemie
to
the
lawe
of
God
,
and
nature
,
the
professor
of
which
must
before
he
be
the
Popes
darling
,
2.
This
subiection
is
the
rather
to
be
vrged
vpon
all
,
because
the
deuill
seeketh
by
all
his
cunning
and
power
to
weaken
this
ordinance
,
Ye
take
too
much
vpon
you
Moses
and
Aaron
,
whensoeuer
the
magistrate
administreth
not
according
to
their
minds
;
and
let
the
Magistrate
when
he
will
set
himselfe
to
reforme
the
congregation
,
as
Moses
did
,
this
corruption
of
mens
hearts
will
not
long
lie
hid
:
which
beeing
so
great
,
and
Satans
malice
no
lesse
,
Ministers
must
the
rather
be
much
and
often
in
this
doctrine
,
as
Titus
was
here
commanded
.
Readie
to
euerie
good
worke
:
]
Now
we
come
with
the
Apostle
vnto
the
second
sort
of
those
generall
duties
which
are
required
of
euerie
Christian
:
and
these
be
the
mutuall
duties
one
towards
another
,
the
which
we
may
best
conceiue
in
this
order
.
1.
generally
propounded
in
these
words
,
readie
to
euerie
good
work
:
which
I
knowe
some
restraine
vnto
the
cheerefull
performing
of
the
Magistrats
lawfull
commands
,
to
the
confirming
of
which
sense
perhaps
that
needles
copulatiue
(
and
)
is
inserted
into
our
English
,
not
found
in
the
Greeke
text
.
But
the
precept
is
entire
of
it selfe
,
and
seuerall
from
the
other
before
:
and
as
I
take
it
both
parallel
vnto
that
generall
phrase
,
cap.
2.14
.
zealous
of
good
workes
:
and
contrarie
to
that
cap.
1.16
.
reprobate
to
euerie
good
worke
.
Secondly
,
more
specially
,
both
1.
by
remoouall
of
the
lets
of
concord
and
loue
,
euill
speaking
.
2.
fighting
or
quarelling
.
all
men
indefinitely
,
euen
those
to
whome
out
of
the
bond
of
Christianitie
we
are
nothing
bound
;
those
who
in
themselues
deserue
no
such
thing
,
but
the
contrarie
at
our
hands
:
in
a
word
,
those
who
are
not
onely
our
enemies
,
but
Gods
after
a
sort
;
beeing
as
yet
without
,
and
not
brought
vnto
the
faith
:
which
last
words
may
not
slightly
be
ouerpassed
,
because
they
lay
a
notable
ground
,
and
make
way
vnto
the
verses
following
.
For
this
first
generall
exhortation
,
the
scope
is
,
that
euery
Christian
ought
to
keepe
with
him
a
propensitie
,
and
disposition
to
euerie
good
worke
,
whether
it
concerne
God
,
or
himselfe
,
or
others
:
for
the
Apostle
hauing
called
vs
to
giue
God
Gods
,
and
Caesars
to
Caesar
;
that
the
body
of
Christ
might
be
without
rent
,
as
his
coate
was
without
seame
;
and
that
there
might
be
a
sweet
harmonie
and
concent
in
the
Christian
commonwealth
;
he
now
calleth
to
the
practise
of
a
common
principle
,
and
lawe
in
nature
,
namely
,
to
giue
euerie
man
that
right
which
God
hath
giuen
him
:
and
Christians
are
not
onely
debters
vnto
Magistrates
,
but
to
the
meanest
and
weakest
,
to
whom
the
common
bond
of
nature
and
humanitie
hath
knit
vs
:
so
as
no
man
can
say
of
any
man
,
I
owe
him
nothing
.
The
like
practise
of
our
Apostle
we
may
elsewhere
obserue
,
as
Rom.
13.
where
hauing
in
many
verses
required
subiection
and
tribute
due
vnto
Princes
;
in
the
7.
and
8.
verses
to
shut
vp
his
exhortation
withall
,
he
wisheth
to
giue
to
euerie
man
his
due
,
tribute
to
whome
tribute
,
custome
to
whome
custome
,
feare
to
whom
feare
,
honour
to
whom
honour
;
but
loue
to
all
men
,
owe
nothing
to
any
man
but
loue
:
which
is
such
a
desperate
debt
as
a
man
can
neuer
discharge
himselfe
of
.
The
like
doth
the
Apostle
Peter
,
who
combineth
all
these
duties
in
one
short
verse
,
but
a
little
inverting
the
order
:
Feare
God
,
honour
the
King
,
loue
brotherly
fellowship
.
This
precept
in
hand
chargeth
vpon
euerie
Christian
these
two
maine
duties
.
First
,
that
he
must
make
account
with
himselfe
that
everie
Christian
dutie
belongeth
vnto
him
,
euen
euerie
good
worke
to
which
the
Lord
giueth
him
calling
and
abilitie
.
Secondly
,
that
he
must
keepe
himselfe
in
a
fitnesse
and
readinesse
thereunto
.
all
things
:
Teach
them
to
obserue
all
things
which
I
haue
commanded
you
;
which
precept
was
giuen
when
Christ
had
on
the
crosse
fulfilled
all
righteousnesse
in
the
persons
of
his
members
.
As
for
the
speciall
precepts
of
the
Gospel
,
they
are
many
:
Philip.
4.8
.
Whatsoeuer
things
are
true
,
honest
,
iust
,
pure
,
pertaining
to
loue
,
of
good
report
,
if
there
be
any
vertue
,
or
any
praise
,
thinke
on
these
things
.
The
Apostle
was
not
content
that
the
Corinths
should
abound
in
euery
grace
else
,
and
be
wanting
in
one
:
but
exhorteth
,
euerie
thing
,
in
faith
,
in
word
,
in
knowledge
,
in
diligence
,
in
loue
,
so
they
would
striue
to
abound
in
this
grace
also
,
namely
,
of
mercifulnesse
to
the
distressed
Saints
.
The
same
Apostle
to
the
Thessalonians
knewe
what
he
prayed
,
when
he
wished
that
they
were
stablished
to
euerie
good
word
and
worke
.
full
of
goodnesse
:
full
of
good
workes
and
almes
:
and
mention
is
made
of
the
coats
and
garments
which
shee
had
made
for
the
Saints
.
euerie
good
worke
.
The
spirit
likewise
in
the
new
Testament
speaking
to
the
Churches
,
taketh
knowledge
of
many
good
things
in
the
Angels
of
them
;
I
knowe
thy
loue
,
thy
faith
,
thy
patience
,
thy
zeale
,
and
thy
workes
,
&c.
but
fewe
of
them
escaped
without
that
exception
,
neuerthelesse
I
haue
somewhat
,
or
a
fewe
things
against
thee
:
either
the
first
loue
was
fallen
from
,
or
Balaams
doctrine
maintained
,
or
Iesabels
fornications
suffered
,
&c.
but
according
to
the
truth
of
their
condition
,
the
spirit
is
plaine
with
them
,
this
thou
hast
,
and
this
thou
hast
no●
;
implying
it
to
be
matter
of
iust
reproofe
before
God
,
to
be
wanting
in
any
good
worke
,
which
hee
hath
giuen
calling
and
meanes
vnto
.
4.
The
nature
of
grace
giueth
light
and
euidence
vnto
this
truth
,
the
which
disposeth
the
will
and
powers
of
the
soule
equally
vnto
one
good
thing
,
as
well
as
vnto
an
other
:
for
regeneration
includeth
in
it
the
seeds
of
all
vertues
,
and
reneweth
and
changeth
the
whole
nature
,
which
hath
in
it
the
seede
of
all
sinne
and
vice
:
and
when
the
Scripture
would
note
the
soundnesse
of
grace
,
hence
it
doth
it
,
that
it
both
hath
respect
to
all
the
commandements
,
and
hateth
all
the
wayes
of
falshood
.
Vse
.
1.
This
doctrine
first
teacheth
vs
to
learne
the
rule
of
euery
good
worke
,
legall
or
euangelicall
.
The
former
are
not
only
such
as
are
commonly
knowne
and
expressed
in
the
words
of
the
decalogue
;
but
such
also
as
therein
are
included
and
implied
;
these
must
be
sought
out
;
for
else
ignorance
of
the
law
excuseth
not
from
fault
.
Content
not
thy selfe
that
thou
canst
say
the
commandements
,
nor
if
thou
canst
say
that
thou
hast
kept
the
whole
letter
of
the
law
from
thy
youth
:
but
studie
the
whole
Scripture
,
which
is
an
exposition
and
large
commentarie
of
those
tenne
words
,
heare
it
,
read
it
diligently
,
meditate
vpon
it
,
apply
it
to
thy
heart
and
life
,
else
knowest
thou
not
how
to
beginne
any
good
work
.
Learne
further
the
speciall
good
workes
required
by
the
Gospel
,
such
as
are
faith
in
Christ
,
repentance
of
sin
past
,
amendment
of
life
for
time
to
come
.
And
cursed
be
all
that
Popish
doctrine
,
which
would
hide
this
light
vnder
a
bushell
,
whereby
alone
the
Christian
can
discerne
what
is
a
good
worke
,
and
how
himselfe
may
do
it
well
.
Vse
.
2.
If
euery
good
worke
belong
to
euery
Christian
,
holy
,
hospitable
,
and
so
qualified
as
we
haue
heard
in
the
first
Chapter
,
but
for
common
men
and
vnlearned
,
it
will
be
acceptable
inough
if
they
be
almost
Christians
,
that
is
,
as
good
as
neuer
a
whit
:
whereas
the
Lord
bindeth
vpon
euery
Christian
,
of
what
condition
soeuer
,
the
practise
of
euery
good
worke
which
is
offered
him
within
the
compasse
of
his
calling
,
either
generall
or
particular
.
For
example
:
If
a
Christian
be
called
into
publike
place
,
as
of
Magistracie
,
he
may
not
conceiue
that
the
building
of
the
Church
,
the
discountenancing
of
sinne
,
the
encouragement
of
the
godly
,
belongeth
only
to
the
Minister
;
but
he
must
set
hand
to
these
workes
,
he
must
establish
,
and
countenance
the
Ministrie
,
he
must
be
the
foreman
in
all
good
exercises
;
he
must
be
rich
in
workes
of
mercie
and
of
iustice
,
the
patron
of
the
poore
,
the
sheild
of
the
oppressed
:
but
especially
a
patterne
of
pietie
,
he
must
be
a
man
fearing
God
:
yea
he
and
his
house
must
serue
the
Lord
.
If
thou
remainest
a
priuate
man
,
the
same
care
lyeth
vpon
thee
in
thy
proportion
:
thou
must
procure
the
wealth
of
Ierusalem
,
at
least
by
thy
prayers
for
the
peace
of
the
Church
,
for
able
Ministers
,
for
the
free
passage
of
the
Gosspel
:
and
if
God
further
enable
thee
,
thou
must
releeue
such
as
stand
for
the
truth
of
God
,
and
puritie
of
his
worship
:
Thou
must
doe
all
the
good
thou
canst
to
others
in
preseruing
life
,
feeding
the
hungrie
,
clothing
the
naked
,
visiting
the
prisoners
,
and
so
become
rich
in
the
works
of
mercie
.
Thou
must
also
be
diligent
in
duties
at
home
,
in
reforming
thy
family
,
teaching
them
,
praying
with
them
,
examining
how
they
profit
and
thriue
in
grace
,
and
walking
religiously
and
conscionably
in
euery
good
worke
of
thy
personall
calling
.
Here
is
a
course
which
goeth
farre
beyond
harmelesnsse
,
and
good
meanings
,
and
good
words
,
which
Iames
saw
to
be
the
religion
of
many
in
his
time
;
this
is
soundnes
in
christianity
,
when
a
man
can
thus
turne
himselfe
,
as
well
to
one
good
action
as
an
other
.
Some
there
are
that
seeme
very
religious
,
can
come
to
Church
,
go
in
the
count
and
companie
of
Christians
,
and
religious
persons
,
but
verie
vnmercifull
,
ouergrowne
with
couetousnesse
,
and
in
priuate
,
for
a
pennie
aduantage
,
discharge
all
religion
,
till
Church
time
againe
.
Others
are
mercifull
inough
,
but
carelesse
of
religion
altogether
;
some
are
iust
in
their
dealings
,
but
vncleane
,
or
intemperate
;
others
are
temperate
,
but
vniust
,
lyars
,
swearers
,
and
no
fidelitie
in
them
.
The
Apostle
Iames
meeteth
with
all
these
,
Vse
.
3.
If
a
Christian
must
employ
himselfe
in
euery
good
work
then
must
men
so
cast
and
contriue
their
courses
,
hath
the
heart
of
the
wise
to
know
time
and
iudgement
,
forecasteth
both
wisely
,
and
knoweth
one
of
these
to
be
subordinate
,
but
not
opposite
vnto
the
other
.
Hence
must
Christians
forecast
,
and
remember
the
Sabboath
before
hand
;
and
so
order
and
husband
their
times
and
seasons
,
that
there
may
be
place
,
and
time
,
and
oportunitie
for
euery
good
worke
in
the
week-day
;
and
especially
for
the
best
workes
,
whether
publike
exercises
of
religion
,
or
priuate
prayers
and
exercises
in
the
family
.
Which
wise
managing
of
affaires
,
because
men
are
wanting
in
,
therefore
sometimes
the
Sabboath
must
be
encroched
vpon
,
and
Gods
seruice
iustled
out
for
some
carnall
matters
:
other
times
weeks
exercises
are
neglected
,
because
this
inconuenience
or
losse
in
the
calling
,
was
not
seasonably
and
prudently
preuented
;
the
priuate
seruice
of
God
also
in
the
family
,
must
now
and
then
be
laid
downe
for
a
time
or
turne
,
because
some
other
domestical
distraction
hath
deuoured
the
time
allotted
for
it
.
Let
no
man
then
seperate
those
duties
,
which
the
Lord
hath
coupled
;
if
thou
beest
readie
to
the
duties
of
thy
particular
calling
,
forget
not
the
duties
of
the
generall
;
if
thou
wouldst
be
seruiceable
to
men
,
forget
not
in
the
meane
time
thy
seruice
of
God
.
If
thou
canst
be
diligent
to
prouide
for
thy selfe
and
thy
family
,
set
sometime
apart
to
looke
out
,
to
enquire
into
and
releeue
the
necessities
of
Gods
children
&
family
abroad
.
But
woe
to
such
knots
of
companionship
tied
fast
by
the
deuil
,
to
sporting
,
gaming
,
or
other
vngodly
lusts
,
that
neither
the
duties
of
their
calling
on
the
weekeday
,
nor
religious
exercises
on
the
Sabboath
can
obtaine
them
.
Doctr.
2.
That
euery
Christian
ought
to
keepe
in
himselfe
a
fitnes
,
and
readinesse
to
euery
good
worke
,
is
plaine
in
the
Scriptures
.
to
take
heede
to
our
feete
,
and
to
wash
our
hands
in
innocencie
,
before
we
compasse
the
Altar
,
and
first
to
sanctifie
our selues
before
God
,
and
reconcile
our selues
to
men
,
and
then
bring
our
gift
.
If
we
preach
,
we
must
doe
it
readily
,
and
of
a
readie
minde
,
for
then
we
haue
reward
.
swift
to
heare
,
and
readie
to
heare
,
rather
then
offer
the
sacrifice
of
fooles
.
2.
In
performance
of
duties
of
loue
and
mercie
vnto
men
,
we
are
called
to
readinesse
in
distributing
,
1.
Tim.
6.18
.
and
mindfulnesse
to
distribute
,
Heb.
13.16
.
3.
In
priuate
duties
,
when
God
giueth
vs
peace
and
opportunitie
,
we
must
serue
him
with
cheerefulnesse
and
good
hearts
,
Deut.
28.47
.
4.
In
priuate
iniuries
,
we
must
be
ready
to
receiue
,
yea
to
offer
reconciliation
,
and
to
forgiue
,
which
is
another
good
worke
:
and
so
in
the
rest
.
Reasons
.
1.
We
herein
become
like
vnto
God
,
Vse
.
Whosoeuer
would
finde
this
grace
in
himselfe
,
mooue
and
perswade
the
heart
,
(
for
so
the
word
signifieth
as
well
as
to
comfort
)
and
then
establish
his
to
euery
good
word
and
worke
.
whose
spirit
made
him
willing
.
continually
giuen
to
euery
good
worke
:
for
else
this
readinesse
could
not
be
other
then
an
idle
preparation
.
Dost
thou
continue
in
prayer
?
in
all
things
giue
thankes
?
hast
thou
bin
diligent
in
trayning
vp
thy
family
in
Gods
feare
?
hast
thou
with
Onesephorus
,
often
refreshed
the
Saints
?
doth
the
loynes
of
many
blesse
thee
,
and
the
blessing
of
the
poore
and
widow
returne
vpon
thee
?
shew
me
the
●oats
and
garments
thou
hast
made
;
shew
me
the
knowledge
and
feare
of
God
in
thy
family
;
expresse
the
faith
thou
professest
,
by
such
fruits
of
faith
as
these
are
,
and
then
hast
thou
profited
in
this
precept
,
els
thou
as
yet
commest
short
of
it
.
3.
In
such
a
partie
will
be
a
forgoing
and
departure
with
things
of
price
,
yea
the
best
thing
he
hath
will
not
be
too
deare
to
purchase
that
dutie
which
he
seeth
God
requiring
at
his
hands
;
which
if
it
be
wanting
(
because
many
good
works
are
costly
)
a
man
cannot
be
ready
to
euery
good
worke
.
Now
to
apply
the
point
,
if
we
looke
seriously
and
vnpartially
into
many
of
our
sacrifices
and
oblations
to
God
and
men
,
may
we
not
accuse
our selues
,
as
the
Lord
once
did
his
people
?
Yee
haue
snuffed
to
offer
the
thing
which
was
good
,
and
haue
offered
the
torne
,
and
lame
,
and
sicke
:
nay
many
of
vs
snuffe
at
these
last
and
worst
.
If
the
best
and
most
religious
action
would
charge
many
a
one
but
with
a
matter
of
tweluepence
,
such
is
their
readines
to
any
good
worke
,
that
it
shall
lie
in
the
dust
:
and
although
God
hath
giuen
them
abundance
of
outward
things
,
to
the
end
that
they
might
be
meanes
of
performing
many
a
good
worke
,
yet
still
they
plead
want
of
abilitie
,
whereas
if
they
were
as
willing
as
able
,
they
would
become
rare
patternes
of
welldoing
.
But
herein
they
shew
themselues
(
what
euer
they
professe
)
forgetfull
of
this
precept
,
and
destitute
of
this
grace
,
which
quickly
and
vpon
euery
iust
occasion
findeth
it selfe
called
into
practise
:
and
finding
it selfe
so
called
,
standeth
not
so
much
vpon
abilities
,
but
worketh
the
will
to
the
abilitie
,
Hauing
now
seene
the
necessitie
,
and
notes
,
punishment
was
fearefull
vnto
me
,
and
I
could
not
escape
his
highnesse
.
Secondly
,
While
we
haue
time
,
doe
good
vnto
all
:
That
is
,
take
the
present
occasion
of
doing
all
the
good
thou
canst
,
1.
in
regard
of
thy selfe
,
performe
the
principall
and
maine
dutie
,
know
the
day
of
thy
visitation
;
slacke
not
this
thy
tearme-time
,
but
get
the
oyle
of
faith
,
knowledge
of
God
,
and
obedience
to
his
word
,
that
thy
lampe
may
euer
be
shining
to
the
glorifying
of
thy
Father
,
which
is
in
heauen
:
in
one
word
,
forget
not
while
thou
hast
time
to
giue
all
diligence
to
make
thine
election
sure
.
2.
In
regard
of
others
,
if
now
thou
canst
doe
them
good
in
soule
or
bodie
,
delaie
it
not
:
Prov.
3.28
.
Say
not
to
thy
neighbour
,
goe
,
and
come
againe
to
morrow
,
and
I
will
giue
thee
,
if
now
thou
hast
it
:
and
what
knoweth
any
man
,
whether
this
may
be
the
last
day
wherein
he
can
doe
good
to
himselfe
or
others
?
Thirdly
,
Goe
yet
one
step
further
,
to
seeke
and
watch
occasions
of
doing
good
,
and
be
glad
when
thou
hast
obteined
them
,
that
so
thou
maist
euer
be
furthering
thy
reckoning
.
We
read
of
the
Patriarchs
Abraham
and
Lot
,
how
they
sate
at
their
doores
watching
to
entertaine
strangers
,
that
they
espied
them
a
farre
off
,
runne
out
to
meete
them
,
and
most
earnestly
entreated
them
to
abide
and
refresh
themselues
;
shew
thy selfe
herein
the
sonne
of
Abraham
.
And
would
to
God
Christians
were
a
little
quicker
not
only
in
taking
,
but
seeking
occasions
of
exercising
the
duties
of
mercie
and
loue
:
for
there
is
more
in
it
then
the
seruing
of
euery
begger
at
doore
;
who
the
most
of
them
liue
in
the
breach
of
Gods
commandement
,
and
in
a
course
against
all
good
order
;
they
might
bethinke
them
of
many
poore
and
carefull
Christians
,
some
labouring
vnder
pouertie
,
some
vnder
debt
,
some
vnder
sicknesse
,
some
vnder
temptation
,
some
vnder
one
burden
,
some
vnder
another
,
whose
necessities
ought
to
be
inquired
into
,
and
so
occasions
sought
of
releeuing
Christ
himselfe
in
his
members
;
the
want
of
this
inquirie
,
is
the
cause
of
much
vnfruitfulnes
.
Here
I
might
free
our
doctrine
from
that
Popish
imputation
,
challenging
it
as
an
enemy
to
good
works
;
but
of
that
we
shall
more
fully
speak
in
the
14.
verse
.
Vers.
2.
That
they
speake
euill
of
no
man
,
]
The
speciall
precepts
which
are
to
be
performed
to
all
Christians
,
are
propounded
,
1.
negatiuely
,
2.
positiuely
.
The
negatiue
requireth
the
good
abearing
,
1.
of
the
tongue
,
That
they
speake
euill
of
no
man
:
2.
of
the
hands
,
no
fighters
.
The
affirmatiue
layeth
bridle
vpon
the
affections
,
but
soft
,
shewing
all
meeknes
to
all
men
.
readie
to
euery
good
worke
;
so
also
must
they
as
readily
exercise
their
tongues
in
sutable
speaches
,
abandoning
all
hurtfull
language
,
tending
to
the
disgrace
or
iniurie
of
any
man
:
seeing
these
two
may
not
be
diuorced
in
him
that
would
dwell
in
the
Lords
Tabernacle
;
who
must
be
both
a
worker
of
righteousnesse
,
and
a
speaker
of
the
truth
in
his
heart
:
and
no
slaunderer
of
his
neighbour
;
Psal.
15.
Quest.
The
Apostle
seeming
to
prohibit
all
euill
speaking
,
whether
is
it
not
lawfull
to
speake
the
euill
we
know
by
another
,
so
we
speake
nothing
but
truth
?
Answ.
It
is
neuer
lawfull
in
any
vncalled
to
speake
it
.
But
if
question
be
when
a
man
is
called
,
I
answer
,
that
God
giueth
a
man
calling
in
diuerse
cases
.
Now
all
euill
speaking
,
may
be
referred
to
two
heads
:
The
former
,
1.
when
men
speake
vpon
no
ground
,
as
when
men
present
or
absent
,
are
accused
of
the
euills
which
they
neuer
did
.
Thus
Ziba
accused
Mephiboseth
,
that
he
went
not
out
to
meete
king
Dauid
,
but
staied
at
home
,
expecting
to
be
made
king
ouer
Israel
,
which
was
a
meere
slanderous
invention
of
his
owne
.
2.
When
men
speake
some
euill
of
others
,
vpon
weake
and
insufficient
ground
:
as
when
any
either
publikely
or
priuately
,
chargeth
some
other
man
before
his
face
,
or
behind
his
backe
,
with
euill
vpon
suspitions
.
Thus
the
Princes
of
Ammon
charged
Dauids
seruants
with
deceit
,
and
caused
Hanun
to
vse
them
most
villanously
,
onely
vpon
suspition
,
that
they
were
spies
:
man
to
heare
their
matters
:
The
latter
kind
of
euill
speaking
is
in
true
things
:
as
,
1.
when
a
man
speaketh
of
some
thing
done
or
spoken
,
but
destroyeth
the
sense
.
Thus
the
Iewes
witnessed
against
Christ
,
that
he
said
,
hee
would
destroy
the
temple
,
and
build
it
vp
againe
in
three
dayes
;
the
which
false
witnesse
cost
him
his
life
.
2.
In
vttering
nothing
but
truth
,
but
with
wicked
insinuations
,
and
collections
of
euill
.
Thus
Doeg
spake
the
truth
to
Saul
,
but
poisoned
his
speach
with
insinuating
that
Dauid
and
the
Priests
conspired
against
him
.
3.
In
speaking
of
good
things
,
but
either
lessening
them
,
or
deprauing
them
,
as
done
of
bad
intent
,
for
bad
ends
,
or
in
hypocrisie
.
4.
In
speaking
of
things
euill
and
not
so
well
done
:
1.
by
vncouering
infirmities
,
which
is
the
guise
of
cursed
Chams
,
who
are
euer
reuealing
to
their
brethren
other
mens
nakednes
;
which
an
ingenuous
disposition
,
yea
humanity
it selfe
(
if
there
were
no
religion
)
would
couer
and
hide
:
Prou.
11.13
.
He
that
goeth
about
as
a
slanderer
,
vncouereth
a
secret
,
but
a
man
of
a
faithfull
heart
concealeth
a
matter
.
2.
whereas
we
can
excuse
our
owne
faults
twentie
waies
,
by
amplifying
the
faults
and
offences
of
others
,
be
they
neuer
so
apparent
,
we
become
euill
speakers
in
a
high
degree
:
as
sycophants
who
make
the
scapes
of
men
farre
greater
then
they
are
;
affirming
often
that
to
be
done
of
deliberation
,
which
was
done
rashly
and
in
hote
blood
;
or
presumptuously
,
when
it
was
perhaps
done
but
weakely
;
and
imputing
that
to
want
of
conscience
,
which
perhaps
was
want
of
heedefulnesse
and
foresight
:
and
thus
the
sinne
is
heightened
,
when
men
so
wickedly
speake
of
that
which
they
ought
altogether
to
be
silent
in
,
and
not
speake
at
all
.
Now
because
of
all
sinnes
,
there
is
not
a
more
manifest
and
generall
mischeife
in
all
the
life
of
man
,
note
of
a
foole
;
and
the
slander
it selfe
is
a
fooles
bolt
which
is
soone
shot
.
And
the
Apostle
in
so
many
places
affirming
it
to
be
a
practise
of
the
old
man
,
be
cast
off
,
maketh
it
hence
an
vnbeseeming
thing
for
Christians
that
professe
newe
life
,
to
walke
in
such
heathenish
courses
,
for
the
which
God
gaue
so
many
of
them
vp
to
their
owne
hearts
lusts
.
2.
This
cursed
speaking
wherby
our
brethren
are
hurt
in
their
names
,
is
the
deuils
language
,
who
thence
hath
his
name
,
and
argueth
a
venemous
and
hatefull
disposition
,
not
becomming
the
children
of
God
:
and
therefore
when
men
will
speake
their
pleasure
of
men
absent
,
obtrecting
and
detracting
from
them
,
and
yet
preface
,
that
they
thinke
the
partie
no
euill
;
it
is
false
,
for
thou
thinkest
euill
before
thou
vtterest
it
vncalled
;
and
hatest
him
in
thy
heart
,
for
if
thou
louedst
him
,
thou
would
couer
(
not
coin
)
a
multitude
of
sinnes
.
3.
True
religion
will
not
stand
with
such
a
tatling
course
as
many
Christians
take
vp
,
who
like
the
Athenians
,
delight
in
nothing
more
then
hearing
and
telling
newes
;
and
once
getting
a
tale
by
the
ende
,
they
are
in
trauell
,
till
they
haue
deliuered
it
to
others
;
and
with
these
all
opportunitie
of
good
and
edifiable
speach
perisheth
.
True
it
is
,
that
a
good
man
cannot
be
an
euill
speaker
,
and
where
the
speach
is
not
good
,
all
religion
is
naught
;
If
any
seeme
religious
and
refraineth
not
his
tongue
,
that
mans
religion
is
vaine
:
and
yet
in
truth
this
is
the
most
religion
of
our
dayes
.
Which
although
it
haue
the
name
of
bounding
and
binding
the
whole
man
to
God
,
to
men
,
The
second
point
,
is
the
danger
of
this
sinne
,
which
cannot
but
attend
it
,
Thou
shalt
not
goe
about
with
tales
among
thy
people
:
and
Iam.
4.11
.
speake
not
euill
one
of
an
other
,
brethren
:
for
this
saith
he
,
is
not
onely
to
breake
,
but
condemne
the
lawe
:
that
is
,
as
not
sufficient
or
worthy
to
guide
him
in
all
the
particulars
of
his
life
.
The
defence
of
many
a
man
is
,
I
speake
nothing
but
truth
,
and
so
long
I
may
speake
it
:
But
if
that
thou
speakest
be
a
tale
true
or
false
(
as
it
is
if
without
a
calling
thou
playest
the
pedlar
,
and
settest
to
sale
the
name
of
thy
brother
)
these
commandements
cast
and
condemne
thee
.
Others
thinke
it
is
a
fault
indeede
,
but
not
so
great
a
fault
to
speake
the
thing
we
knowe
by
an
other
:
but
looke
vpon
it
,
not
as
it
may
seeme
in
thine
eie
,
but
in
the
penaltie
the
Scripture
hath
set
vpon
it
;
Psal.
15.3
.
it
hindereth
the
entrance
into
the
holy
mountaine
of
God
:
and
1.
Cor.
6.10
.
raylers
and
reuilers
shall
not
enter
into
the
kingdome
of
heauen
:
and
therefore
it
is
no
such
small
matter
as
many
take
it
for
.
Others
reply
,
what
are
words
but
winde
,
and
God
is
not
so
strait-laced
:
if
a
man
should
goe
to
hell
fo●
euerie
word
,
who
shall
come
to
heauen
?
This
indeede
is
an
auncient
●aturall
conceit
,
that
outward
profession
and
ceremonie
,
will
carrie
a
man
to
heauen
,
although
in
the
particulars
of
the
life
,
the
power
of
godlinesse
be
neuer
expressed
:
But
marke
how
the
Lord
answereth
such
vaine
conceits
,
Psal.
50.19
,
20.
Thou
giuest
thy
mouth
to
euill
,
and
speakest
against
thy
mothers
sonnes
:
these
things
thou
doest
,
and
I
held
my
tongue
,
and
thou
thoughtest
me
like
thy selfe
:
But
I
will
reprooue
thee
,
&c.
God
hath
his
time
then
to
call
vpon
old
reckonings
,
and
then
thou
shalt
not
thinke
words
winde
,
that
life
and
death
was
in
the
power
of
thy
tongue
.
Others
yet
see
no
such
danger
,
or
if
any
be
,
it
is
farre
off
:
But
this
sinne
beside
the
iust
hire
of
it
hereafter
,
carrieth
a
secret
plague
with
it
for
the
present
:
for
look
as
thou
dealest
with
an
other
mans
name
,
so
shal
thine
be
dealt
with
,
and
with
what
measure
thou
meatest
to
others
,
shall
men
measure
to
thee
againe
.
But
I
must
speake
my
minde
,
and
then
I
haue
done
:
no
,
thou
hast
done
thy
speech
,
but
thy
speech
hath
not
done
with
thee
:
thou
maist
as
well
say
,
hauing
stabbed
a
man
to
the
heart
,
I
gaue
him
but
a
blowe
,
and
I
had
done
,
but
the
blow
hath
not
done
with
thee
,
thou
must
before
the
iudge
for
all
that
,
and
then
see
if
that
plea
wil
hold
.
Let
professors
therefore
humble
themselues
for
this
sinne
,
which
is
so
dangerous
and
so
common
,
as
that
it
is
the
english
of
our
tables
,
of
our
beds
,
of
our
publike
and
priuate
meetings
,
to
rippe
vp
this
or
that
olde
slippe
,
or
iniurie
done
by
an
other
:
the
deuill
doth
so
sit
in
the
lippes
of
a
number
of
men
,
that
no
other
talke
can
proceede
from
them
,
but
such
as
is
like
arrowes
to
wound
those
that
are
farre
off
,
the
words
of
the
talebearer
,
are
like
the
words
of
the
wounded
:
that
is
,
go
downe
into
the
bowels
,
they
giue
a
deadly
stroke
,
and
hurt
him
worse
then
he
was
before
.
Many
will
say
,
it
is
great
pitie
of
the
man
,
I
speake
it
with
griefe
,
but
the
series
and
tenor
of
the
speach
sheweth
it
a
merciles
pitie
.
These
speaches
are
farre
off
from
saluing
vp
the
matter
,
or
licensing
thee
to
speake
thy
pleasure
:
nay
,
commonly
they
argue
a
bad
cause
,
and
a
guiltie
conscience
,
accusing
for
that
euill
,
from
which
yet
thou
desistest
not
:
and
whatsoeuer
thou
maist
premit
for
pretence
,
or
defence
of
thy
course
,
thou
cariest
thy selfe
liker
those
vermines
which
rise
and
feede
of
venome
,
excrement
,
and
poyson
,
then
a
Christian
,
who
,
wert
thou
possessed
with
Christian
loue
,
thou
couldst
not
reioyce
in
euill
:
1.
Cor.
13.6
.
Loue
reioyceth
not
in
euill
,
but
reioyceth
in
the
truth
.
The
third
thing
to
be
considered
,
is
the
meanes
to
auoid
this
sinne
of
euill
speaking
,
which
may
be
reduced
to
fiue
rules
.
First
,
hee
serueth
not
God
for
nought
.
3.
Of
flatterie
,
which
for
fauour
or
reward
will
tune
the
tongue
to
any
eare
.
Of
anger
and
displeasure
,
mallice
we
say
neuer
spake
well
,
but
there
lyeth
a
secret
grudge
of
reuenge
hid
in
it
,
which
quickly
setteth
the
armes
on
worke
in
the
strong
,
and
the
tongue
in
the
weake
.
Banish
betimes
these
nurces
and
midwiues
of
this
mischeefe
;
and
contrarily
get
into
thy
heart
the
loue
of
God
,
and
of
thy
brethren
,
which
will
not
hastily
discouer
,
but
carefully
hide
and
couer
euen
a
multitude
of
trespasses
and
sinnes
:
Excellent
to
this
purpose
is
that
of
Salomon
,
Prov.
11.13
.
A
faithfull
heart
concealeth
a
matter
.
Secondly
,
be
carefull
to
containe
thy selfe
within
thine
owne
calling
;
follow
thine
owne
plow
;
beware
of
the
sinne
of
busie
bodies
,
who
loue
to
plaie
the
Bishops
in
other
mens
diocesses
:
who
if
they
had
not
with
the
Witch
in
the
fable
,
put
off
their
owne
eyes
at
home
,
they
might
finde
soule
corners
inough
well
worthy
of
reformation
in
themselues
:
but
therefore
load
they
others
,
because
they
spare
themselues
;
they
throw
no
stones
at
their
owne
faults
first
,
and
therefore
they
ate
at
good
leysure
to
pry
into
other
mens
,
and
so
become
the
deuils
gunpowder
for
want
of
better
employment
.
Thirdly
,
Beware
in
all
thy
speaches
with
men
,
of
strife
of
words
,
for
from
hence
euill
speaches
arise
,
returne
not
euill
for
euill
,
heire
of
blessing
.
The
angel
durst
not
revile
the
deuil
himselfe
.
Christ
when
he
was
cursed
,
cursed
not
but
committed
all
to
him
that
iudgeth
righteously
.
What
the
Apostles
practise
was
is
confessed
,
1.
Cor.
4.13
.
We
are
euill
spoken
of
,
but
we
pray
.
Let
another
delight
in
cursing
,
it
shall
couer
him
as
a
garment
,
and
runne
into
his
owne
bowells
as
water
,
or
like
a
stone
thrown
vpward
shall
fall
vpon
the
head
of
himselfe
that
cast
it
;
for
one
clause
of
the
couenant
is
,
I
will
curse
them
that
curse
thee
:
But
if
thou
beest
the
child
of
God
,
feare
not
causles
curses
,
which
shall
not
come
,
nor
be
mooued
thereat
to
break
thy
patience
;
and
euer
remember
that
of
the
Apostle
,
Rom.
12.14
.
Blesse
them
which
persecute
you
,
blesse
I
say
and
curse
not
.
Fourthly
,
In
all
companies
pray
to
the
Lord
to
set
a
watch
before
thy
mouth
,
and
to
keepe
the
doore
of
thy
lippes
,
for
the
tongue
can
no
man
of
himselfe
tame
,
beeing
such
an
vnruly
euill
,
as
the
Apostle
Iames
teacheth
it
to
be
;
yea
resolue
with
Dauid
,
before
thou
entrest
into
any
company
,
not
to
offend
with
thy
tongue
:
accustome
thy selfe
to
soft
answers
which
break
wrath
:
Fifthly
,
beware
of
consenting
to
this
sinne
in
an
other
,
for
as
thou
art
bound
not
to
relate
,
so
not
to
receiue
any
euill
speaches
of
thy
brother
:
Salomon
counselleth
not
to
meddle
with
the
slanderer
,
and
flatterer
:
wise
chapmen
must
beware
of
such
base
pedlars
.
If
an
other
will
dedicate
his
tongue
to
S●●han
,
thou
that
wouldst
free
thy selfe
from
this
sinne
,
hast
other
businesse
for
thine
eares
.
And
because
many
who
are
loth
to
giue
their
tongues
libertie
to
runne
vpon
others
,
yet
conceiue
no
danger
in
keeping
their
eares
alwaies
open
(
like
the
vncleane
vessels
in
the
law
)
to
receiue
any
report
against
an
other
;
let
such
knowe
,
that
the
sinne
cleaueth
fast
vnto
them
,
and
becommeth
their
owne
,
who
are
no●
now
accessaries
,
but
principalls
in
it
,
without
whom
the
sinne
could
not
be
committed
.
For
as
there
would
be
no
theeues
,
if
there
were
no
receiuers
,
so
if
there
were
no
hearers
of
false
reports
,
there
would
be
no
speakers
.
And
what
an
vnworthy
thing
is
it
,
for
a
Christian
to
be
a
fosterer
,
yea
a
base
s●ruant
to
the
sinne
of
an
other
?
besides
that
,
it
argueth
both
want
of
wisedome
,
and
want
of
loue
in
such
a
partie
:
of
wisedome
,
in
that
he
receiueth
a
testimonie
,
and
that
from
one
witnes
;
and
he
neither
called
,
examined
,
or
sworne
,
and
that
against
the
credit
and
good
name
of
an
honest
man
,
flat
against
the
rules
of
the
lawes
of
God
and
man
:
of
loue
to
his
neighbour
,
for
if
there
were
loue
in
the
heart
,
it
would
expresse
it selfe
in
the
tongue
,
in
the
iust
defence
of
the
partie
:
as
he
would
haue
his
friend
defend
his
owne
name
,
if
it
were
hazzarded
.
Further
,
the
commandement
of
God
is
direct
against
it
,
Exod.
23.1
.
Thou
shalt
not
receiue
a
false
tale
:
and
to
giue
heede
to
false
lips
,
is
a
note
of
a
wicked
man
:
receiue
an
ill
report
against
his
neighbour
.
Let
vs
therefore
be
wise
to
take
vp
that
wholesome
counsel
of
the
wise
man
,
to
driue
away
tale-bearers
with
an
angrie
countenance
,
as
the
North
winde
,
the
sharpest
of
the
windes
purgeth
the
aire
,
and
driueth
away
the
clouds
,
which
else
would
quickly
resolue
themselues
into
showers
and
stormes
.
Thus
shall
we
make
him
loath
to
speake
,
that
which
he
seeth
vs
loath
to
heare
;
and
if
he
will
needes
speake
of
others
,
intreate
him
to
speake
of
their
good
behind
their
backs
,
and
of
their
euill
to
their
faces
:
if
the
euill
be
priuate
,
wish
him
to
admonish
him
betweene
them
two
;
if
it
be
more
knowne
,
put
him
in
minde
that
in
many
things
we
sinne
all
,
and
had
neede
beware
least
our selues
fall
;
or
that
if
he
speake
in
loue
,
it
requireth
an
other
manner
of
proces
:
and
if
of
hatred
,
his
anger
were
better
turned
against
his
owne
sinnes
.
If
thou
knowest
the
partie
innocent
,
openly
defend
his
innocencie
,
as
Ionathan
did
Dauids
;
if
thou
doest
not
,
tell
him
that
the
lawe
requireth
better
proofes
against
a
stranger
,
and
thou
maist
nor
giue
credence
to
so
slender
a
testimonie
.
I
knowe
there
is
too
much
nicenes
,
and
it
would
be
thought
too
much
inciuilitie
to
stay
a
man
from
shooting
his
venomed
arrowes
,
by
which
he
would
both
kill
himselfe
,
and
hurt
others
he
cares
not
how
many
;
but
he
hath
most
comfort
in
the
ende
,
that
can
wash
his
hands
before
God
,
and
manifest
that
he
hath
not
carried
the
deuill
,
neither
in
his
tongue
,
nor
in
his
eare
.
No
fighters
,
]
Christians
must
so
speake
,
so
doe
also
as
those
who
will
be
ruled
and
iudged
by
the
law
of
liberty
,
that
is
the
gospel
,
which
is
a
doctrin
of
peac
;
a
doctrin
breaking
swords
and
speares
into
mattocks
&
sythes
;
a
doctrine
metamorphosing
after
a
sort
lyons
into
lambs
,
&
aspes
&
crocodiles
into
harmeles
children
;
no
striuers
)
as
also
maketh
a
man
lame
of
the
striking
hand
.
Not
that
euery
striking
and
fighting
is
hereby
forbidden
.
For
1.
euery
man
is
bound
to
contend
in
his
place
for
the
faith
,
for
religion
,
truth
,
and
sound
doctrine
,
against
falsehood
,
error
,
heresie
,
and
superstition
.
2.
The
ruler
and
people
may
by
lawfull
warre
,
repell
open
either
idolatrie
,
or
iniurie
,
from
Church
or
common
wealth
,
whatsoeuer
the
Manichees
haue
doated
to
the
contrarie
,
But
the
sinne
here
condemned
is
,
when
men
suffer
their
lusts
so
farre
to
sway
,
Now
what
an
hatefull
thing
is
it
that
a
Christian
should
be
endited
at
the
Lords
barre
for
a
common
barrater
,
and
quarreller
?
How
vnlike
should
he
be
to
God
,
who
is
a
God
of
peace
and
loueth
peace
,
and
the
sonnes
of
peace
?
how
farre
from
hauing
any
part
in
the
merit
of
Christ
,
who
hath
dearely
by
his
precious
blood
bought
the
reconcilement
of
all
things
?
how
vnanswerable
were
it
vnto
this
profession
of
Christianitie
,
which
cannot
become
a
kingdome
deuided
against
it selfe
?
how
preiudiciall
to
Christian
duties
,
both
interrupting
prayers
,
and
withstanding
the
acceptation
of
them
,
when
the
gift
is
brought
without
a
reconciliable
mind
?
How
doth
this
course
in
Cains
way
violence
all
bonds
both
of
nature
and
of
grace
?
signing
a
man
to
be
out
of
the
communion
,
out
of
the
naturall
fraternitie
in
the
first
Adam
,
and
much
more
out
of
the
spirituall
in
the
second
,
yea
arguing
such
feirce
men
to
be
rather
of
the
serpents
and
crocodiles
seed
,
betweene
which
and
man
God
hath
put
an
enmitie
,
then
of
men
,
seeing
they
haue
put
off
all
respect
of
creation
,
of
adoption
,
of
flesh
,
and
of
faith
.
First
,
some
conceiue
that
it
is
the
way
to
get
credit
and
become
esteemed
to
proclaime
contempt
of
euery
man
,
vile
shall
be
contempt
,
froward
of
heart
shall
be
despised
,
both
of
God
,
whom
they
haue
before
hand
despised
,
and
of
men
also
,
for
they
shall
meete
with
Ismaels
recompence
,
euery
mans
hand
shall
be
against
them
,
whose
hand
is
against
euery
man
.
And
who
can
be
wonne
to
giue
them
any
credit
,
for
such
swaggering
and
contemptuous
courses
?
men
of
vnderstanding
discerne
their
follie
,
and
pittie
them
;
men
of
ciuill
behauiour
,
discouer
their
vanitie
,
and
condemne
them
;
yea
euen
those
who
are
next
to
themselues
,
I
meane
to
the
worst
,
in
their
hearts
despise
,
yea
and
deride
them
;
and
here
is
Gods
iustice
crossing
such
lewd
conceits
.
Secondly
,
Others
stand
vpon
their
manhood
,
and
are
loth
to
be
counted
no-bodies
,
or
spiritles
,
or
esteemed
cowards
;
which
they
cannot
auoid
,
if
they
should
not
returne
like
for
like
;
and
this
is
the
sensuall
wisdome
of
the
flesh
,
that
he
is
accounted
but
a
foole
that
will
suffer
euery
man
to
ride
him
,
and
tread
vpon
him
,
and
not
turne
againe
.
But
our
Sauiour
setteth
himselfe
against
this
Pharisaicall
doctrine
,
for
they
taught
,
that
a
man
in
priuate
reuenge
might
take
an
eye
for
an
eye
,
a
tooth
for
a
tooth
,
a
limb
for
a
limb
;
But
the
Christian
rule
is
,
resist
not
euill
,
namely
,
with
euill
,
nay
turne
rather
the
other
cheeke
:
and
who
art
thou
,
that
darest
reuenge
thine
owne
wrongs
?
dearly
beloued
,
auenge
not
your selues
,
but
giue
place
vnto
wrath
:
and
the
wisedome
of
God
telleth
vs
,
that
it
is
the
glorie
of
a
man
to
passe
by
offences
,
and
that
the
manhood
of
a
Christian
,
is
to
ouercome
himselfe
,
and
master
such
vngodly
lusts
:
and
yet
if
we
further
marke
the
ends
of
these
braue
spirited
fellowes
,
euen
they
will
shew
how
odious
such
a
savage
course
is
vnto
the
Lord
:
for
of
those
who
are
readie
to
receiue
euery
word
with
a
stabbe
;
or
whose
second
word
out
of
displeasure
,
is
the
pointing
of
the
feild
;
the
former
seldome
goe
to
their
graues
in
peace
,
and
the
Lord
,
saith
Dauid
,
scattereth
the
people
that
delight
in
warre
,
and
suffereth
not
the
bloodie
man
to
liue
out
halfe
his
dayes
;
and
for
the
latter
,
who
in
time
of
peace
must
be
out
in
the
feilds
,
their
●state
is
miserable
euery
way
;
for
if
he
kill
,
he
hath
shut
himselfe
out
of
heauen
,
and
cut
himselfe
from
off
the
earth
,
hauing
so
polluted
it
as
it
cannot
be
purged
but
by
his
owne
blood
,
and
vntill
Samuels
sentence
against
Agag
be
passed
vpon
him
;
taken
the
sword
vncalled
,
and
both
haue
iustly
perished
therewith
.
Thirdly
,
others
say
,
why
he
shall
doe
me
no
wrong
,
I
will
not
be
crossed
by
him
,
I
haue
my
passion
aswell
as
he
,
he
shall
know
that
I
haue
a
stomacke
,
and
can
be
angrie
aswell
as
he
,
and
that
I
can
make
my
partie
good
inough
with
him
,
&c.
But
this
is
no
other
,
then
to
giue
place
to
the
deuill
,
vnderstanding
of
a
man
,
Vse
.
Let
euery
Christian
man
striue
in
the
practise
of
this
precept
,
and
prouoke
himselfe
hereunto
by
that
promise
of
blessednesse
,
which
is
pronounced
vpon
euery
soule
,
that
keepeth
his
hand
from
euill
.
If
any
aske
,
but
by
what
meanes
shall
I
auoid
this
sinne
of
contention
and
quarelling
?
I
answer
,
the
meanes
and
rules
are
sundrie
.
The
first
,
is
in
the
text
,
Let
there
be
no
contention
betweene
vs
,
for
we
are
brethren
:
oh
,
how
comely
a
thing
is
it
for
brethren
to
dwell
together
in
vnitie
?
whether
brethren
by
the
common
bond
of
nature
,
Thou
art
our
flesh
,
and
our
bone
:
or
brethren
in
the
profession
of
life
,
and
the
identitie
of
the
particular
calling
:
or
brethren
in
regard
of
the
generall
calling
of
Christianitie
,
seeing
such
haue
all
one
father
in
heauen
,
one
mother
the
Church
,
one
elder
brother
Iesus
Christ
,
one
spirit
,
one
baptisme
,
one
hope
,
and
one
inheritance
.
3.
Consider
what
a
scandall
it
is
to
Popish
persons
,
and
profane
scorners
of
religion
,
that
such
as
professe
themselues
schollers
of
Christ
,
should
liue
together
like
dogges
and
cattes
(
as
we
say
)
and
by
vngodly
quarrells
and
heartburnes
,
be
still
building
vp
the
works
of
the
deuil
,
which
Christ
hath
destroied
:
why
should
such
a
thing
be
heard
in
G●th
and
Askelon
?
why
should
Priamus
and
his
sonne
laugh
vs
to
scorne
?
This
was
no
small
motiue
(
as
is
probable
)
why
Abraham
the
elder
was
so
willing
to
take
vp
the
controuersie
with
Lot
,
least
they
should
giue
offence
to
the
Heathen
:
for
the
text
induceth
it
as
a
reason
,
for
the
Cananites
and
Perezites
dwelled
at
that
time
in
the
land
.
only
by
pride
,
saith
Salomon
,
man
maketh
contention
:
If
we
shall
now
proceede
to
apply
these
things
,
it
will
easily
appeare
how
farre
most
men
are
degenerate
from
these
rules
.
For
how
womanly
haue
many
behaued
themselues
,
since
they
were
taught
to
gouerne
their
tongues
better
,
most
impotently
yeelding
their
tongues
in
bitter
and
contentious
speeches
to
serue
the
distempered
lusts
of
their
hearts
,
and
that
for
verie
trifles
.
And
whereas
the
consideration
of
brother-hood
should
●●int
dissention
among
men
,
the
case
is
growne
with
vs
,
as
with
little
children
,
among
whom
commonly
,
brothers
and
sisters
least
agree
;
for
as
for
those
that
are
called
brethren
,
and
so
should
liue
like
brethren
in
the
same
corporation
or
societie
,
what
bones
may
we
obserue
cast
daily
in
among
them
?
what
a
number
of
tares
are
sowne
by
the
malitious
man
,
which
rise
suddenly
to
faction
and
hote
oposition
;
that
sometime
as
the
Prophet
in
his
time
obserued
,
everie
man
is
readie
to
eate
the
flesh
of
his
owne
arme
,
Ephraim
against
Manasseh
,
and
Manasseh
against
Ehpraim
:
and
thus
whereas
the
vnitie
of
great
ones
should
be
as
the
dewe
falling
from
the
mountaines
,
to
the
watring
and
refreshing
of
the
vallies
their
inferiours
,
their
factions
are
become
like
Samsons
foxes
tied
by
the
tayles
,
they
cannot
abide
to
looke
one
on
an
other
but
firebrands
are
betweene
them
,
which
burne
vp
all
Ioabs
corne
field
:
or
like
the
fire
which
Iotham
speaketh
of
in
his
parable
,
which
came
out
from
Abimelech
,
The
slowe
to
anger
is
better
then
the
mightie
,
and
he
that
ruleth
his
owne
minde
is
better
then
he
that
winneth
a
citie
.
And
that
which
the
heathen
could
say
of
vertue
,
is
true
of
grace
,
which
while
it
suffereth
,
But
soft
,
]
A
soft
man
is
a
yeelding
or
flexible
man
,
The
which
that
we
may
the
more
fully
conceiue
,
we
must
consider
that
howsoeuer
the
lawes
of
God
are
perfect
,
and
admit
not
of
any
dispensation
,
relaxation
,
or
mitigation
,
yet
the
lawes
of
men
are
like
themselues
,
perfect
onely
in
part
,
and
in
that
they
are
deuised
by
men
,
cannot
possibly
hold
in
all
cases
alike
:
hence
haue
wise
lawe
makers
prescribed
their
lawes
in
their
greatest
extremitie
,
thereby
to
curbe
the
wickednesse
and
presumption
of
men
;
the
which
lawes
if
in
the
execution
they
should
be
euer
stretched
to
the
furthest
extent
,
this
extremitie
of
lawe
would
prooue
extremitie
of
iniurie
,
and
be
turned
into
vnmercifulnesse
and
crueltie
it selfe
.
Then
commeth
in
this
vertue
,
and
looking
vnto
equitie
,
setteth
vp
a
chancerie
in
the
conscience
,
and
prouideth
a
remedie
for
the
innocent
,
where
the
common
lawe
hath
no
prouision
.
The
thing
will
yet
be
plainer
in
some
examples
.
The
lawe
(
iustly
warranting
in
some
cases
,
some
extremities
)
giueth
thee
leaue
to
sue
thy
bond
,
and
take
the
forfeyture
of
an
100.
for
non
paiment
of
fifty
by
a
day
:
it
giueth
thee
leaue
to
reenter
into
thine
house
,
and
to
take
into
thy
hands
a
forfeited
lease
of
some
poore
mans
,
that
thou
maist
gaine
to
his
vtter
vndoing
7.12.20
.
or
more
or
fewer
yeares
,
for
not
paiment
of
the
quarter
or
yeares
rent
at
the
day
appointed
:
the
poore
borrower
,
or
tenant
for
necessitie
and
want
,
or
some
other
accident
,
breaketh
his
day
;
to
take
here
the
forfeiture
,
were
extremitie
of
iustice
;
to
cast
out
a
poore
man
,
were
vnmercifull
extent
of
lawe
:
both
maist
thou
doe
by
lawe
,
but
in
doing
either
,
thou
shalt
doe
also
extremitie
of
iniurie
,
and
the
iustice
of
the
lawe
will
not
free
thy
conscience
from
iniustice
.
In
this
case
then
this
Christian
vertue
driueth
thee
to
take
thine
owne
,
namely
,
the
principall
,
and
equally
considering
of
the
damage
thou
sustainest
for
want
of
paiment
,
mercifully
to
satisfie
thy selfe
therefore
;
and
if
further
thou
goest
,
thou
sinnest
against
God
,
against
thy
brother
,
not
dealing
with
him
as
thou
wouldst
haue
an
other
to
deale
with
thee
;
and
against
the
very
law
of
forfeiture
it selfe
,
which
was
not
appointed
for
thy
aduantage
further
then
the
securing
of
the
principall
.
Againe
,
the
lawe
of
man
giueth
thee
leaue
to
make
the
most
of
thine
owne
;
but
if
hence
thou
shalt
by
racking
thy
rents
,
and
hoysing
thy
wares
,
corne
,
or
other
commodities
grinde
the
faces
of
the
poore
,
and
raise
thy selfe
by
the
vndoing
of
many
;
dost
thou
not
commit
extreame
wrong
,
euen
when
thou
canst
shroud
thy selfe
vnder
the
leaue
of
the
lawe
?
Now
this
vertue
steppeth
in
and
saith
,
this
is
not
a
case
wherein
extremitie
is
to
be
vsed
,
thou
maist
not
by
the
lawe
of
God
doe
that
,
which
by
mans
lawe
thou
maist
doe
:
here
is
a
case
wherein
the
court
of
man
may
saue
thee
harmelesse
,
but
the
court
of
thy
conscience
,
and
the
court
of
heauen
,
will
adiudge
thee
iustly
a
sinner
for
it
.
Obiect
.
But
doe
you
so
commit
these
lawes
together
,
as
you
make
these
positiue
lawes
contrarie
to
Gods
,
or
condemne
them
as
wicked
and
vniust
?
Ans.
No
,
but
1.
not
the
lawe
,
but
thy selfe
art
vniust
in
claiming
the
strict
meaning
and
rigour
of
the
law
,
when
the
rule
of
equitie
&
charitie
requireth
mitigation
&
moderation
.
2.
Euen
this
moderation
of
the
lawe
,
may
not
impaire
or
detract
from
publike
iustice
,
or
publike
peace
,
which
are
as
the
heart
,
and
braine
of
the
common
wealth
,
which
is
an
other
common
extremitie
,
which
carelesse
and
inconsiderate
men
fall
into
:
who
beeing
called
to
be
seruants
to
iustice
,
as
to
iuries
,
fearing
least
in
following
the
letter
of
the
lawe
,
they
should
be
iniurious
,
doe
not
remit
and
moderate
,
but
maime
and
wound
the
lawe
and
common
wealth
,
and
either
finde
and
execute
no
forfeits
,
or
penaltie●
vpon
some
outragious
offenders
,
against
whome
the
lawe
should
be
whetted
,
or
such
as
rather
turne
to
the
disgrace
of
iustice
then
the
administring
of
it
.
Vse
.
Let
vs
consider
then
whereunto
we
are
here
called
;
euen
to
the
practise
of
that
propertie
of
wisdom
,
which
is
from
aboue
,
your
gleaning
(
saith
he
)
is
better
then
our
vintage
:
as
though
he
had
said
,
the
glorie
of
the
action
belongeth
as
much
or
much
more
to
you
then
to
vs
,
we
Abiezerits
did
not
halfe
so
much
good
by
discomfiting
the
host
,
as
you
did
by
pursuing
after
it
;
and
by
this
soft
answer
the
text
saith
,
their
spirits
were
abated
,
ver.
3.
The
like
must
we
doe
in
our
reasonings
,
whether
students
or
others
,
whether
by
conference
or
disputation
,
by
word
or
by
writing
;
we
must
passe
by
some
hastie
words
,
which
flesh
in
the
heate
of
it
,
will
be
casting
in
to
the
hindering
of
the
worke
of
edification
:
for
whereas
men
thinke
it
a
point
of
pregnancie
of
wit
,
to
returne
quips
nimbly
,
and
giue
his
aduersarie
as
good
as
he
bringeth
,
we
must
knowe
,
that
heauenly
wisedome
teacheth
no
such
thing
.
2.
It
teacheth
vs
softnesse
in
our
whole
conuersation
and
exercise
of
our
personall
and
generall
callings
:
it
suffereth
not
the
Magistrate
to
be
so
sterne
,
that
an
inferiour
should
come
to
him
,
as
a
man
that
were
to
bring
a
bottle
to
an
elephant
,
which
he
is
a
fraid
of
:
which
timiditie
Augustus
reprooued
in
a
petitioner
.
It
suffereth
not
the
Minister
to
be
Lordly
in
his
doctrine
or
discipline
,
but
compassionate
and
tender
in
both
.
It
suffereth
not
the
father
or
master
to
be
a
lyon
in
his
house
,
but
causeth
them
to
gouerne
sweetly
,
and
to
dispense
seueritie
,
and
waigh
out
correction
as
physicke
to
the
children
and
seruants
.
3.
It
teacheth
euen
the
superiour
to
yeeld
some
part
of
his
right
to
his
inferour
,
as
Abraham
to
Lot
;
If
thou
take
the
right
hand
,
I
will
turne
to
the
left
:
nay
as
Christ
himselfe
beeing
God
and
Lord
of
all
,
yet
for
peace
sake
and
to
auoide
offence
,
did
pay
tribute
vnto
Caesar.
Further
,
how
necessarie
a
vertue
this
is
,
cannot
but
appeare
to
him
that
considereth
how
fraile
our
flesh
and
blood
is
,
how
full
of
infirmities
,
how
lying
open
to
offences
,
how
needefull
of
much
forgiuenesse
at
Gods
hand
and
mans
:
and
yet
no
forgiuenesse
at
Gods
hand
,
but
on
condition
of
our
forgiuenesse
of
men
,
for
so
is
the
petition
in
the
Lords
prayer
:
nor
at
mans
,
for
what
measure
ye
mete
out
to
men
,
shall
men
measure
to
you
againe
.
How
sweete
a
grace
it
is
appeareth
also
,
in
that
it
preserueth
the
outward
peace
of
a
man
,
and
especially
the
peace
of
a
good
conscience
,
that
he
can
pray
with
a
good
heart
,
&
with
cheerefulnes
performe
good
duties
towards
God
and
men
:
in
that
also
it
winneth
mens
hearts
to
a
man
,
and
maketh
his
good
name
like
a
sweet
smelling
oyntment
;
and
in
that
it
so
much
tendeth
to
the
honour
of
Gods
name
,
as
it
doth
,
by
drawing
many
to
the
loue
and
embracing
of
the
Gospel
of
God
,
which
they
see
is
so
pure
,
so
innocent
,
and
so
peaceable
.
And
hence
it
is
that
Paul
would
haue
this
grace
to
be
knowne
,
to
all
men
for
this
ende
.
Let
so
many
therefore
as
professe
the
Gospel
of
peace
,
hereby
shewe
themselues
the
sonnes
of
peace
:
and
because
many
sinne
not
onely
in
doing
,
but
in
not
suffering
wrong
,
let
vs
beware
of
pinching
and
wringing
men
by
extremitie
,
as
such
as
are
resolued
not
to
pocket
the
least
iniurie
,
nor
yeeld
an
inch
of
ground
;
but
if
the
offence
be
neuer
so
little
,
are
bent
to
make
men
heare
of
it
againe
,
on
both
sides
(
as
we
say
,
)
here
is
spirit
indeede
▪
but
of
pride
and
malice
,
and
that
spirit
that
beareth
rule
in
the
world
,
and
sonnes
of
disobedience
.
Some
men
are
of
●uch
maligne
constitution
,
as
that
they
haue
nothing
in
their
hearts
,
●eads
,
or
lippes
,
but
lawe
and
iustice
:
euerie
tri●●le
,
euerie
word
,
euery
pe●●●e
iniurie
sendeth
them
before
the
Magistrate
,
for
reuenge
against
such
a●
perhaps
are
verie
desirous
of
peace
,
satisfaction
,
and
agreement
:
and
whereas
law
is
a
kind
of
warre
,
and
so
ought
to
be
the
last
procurer
of
peace
,
it
is
the
first
course
of
many
distempered
spirits
,
before
euer
their
aduersarie
be
aduertised
or
warned
of
it
.
But
such
persons
forget
that
iustice
and
mercie
are
sisters
,
and
that
iustice
without
mercy
is
but
crueltie
.
2.
here
is
lawe
,
but
no
equitie
,
for
equitie
is
the
breeder
of
vnitie
,
and
mother
of
peace
,
but
their
law
filleth
the
world
with
brabling
contentions
:
and
3.
what
is
their
lawe
for
most
part
,
but
some
qui●ke
or
tricke
of
lawe
,
tending
to
extremitie
of
wrong
,
and
proouing
in
the
end
but
cousenage
and
dishonest
craftines
,
as
may
daily
appeare
in
a
number
of
men
,
who
(
like
the
flesh-flies
,
feede
altogether
vpon
●esters
and
wounds
,
or
like
the
souldier
,
that
cannot
liue
by
peace
,
but
by
warre
)
not
hauing
that
estate
of
their
owne
,
which
their
great
thoughts
,
and
high
conceits
carrie
them
vnto
,
nor
yet
Gods
blessing
vpon
the
little
they
haue
,
would
gladly
pray
vpon
others
,
and
by
some
quirke
of
law
,
hooke
in
that
which
equitie
would
neuer
affoard
them
;
but
the
issue
sheweth
,
that
all
their
pretences
are
but
cloakes
of
their
iniquitie
.
Others
plead
,
why
it
is
my
right
,
and
why
should
I
not
haue
it
,
I
will
not
loose
it
if
the
lawe
will
giue
it
me
:
and
when
they
haue
a
man
on
the
hippe
(
as
we
say
)
and
at
advantage
,
they
follow
him
with
all
extremitie
,
euen
to
the
making
of
dice
of
his
bones
.
It
is
true
,
that
men
that
demand
no
more
but
their
right
,
are
counted
very
honest
men
,
and
it
is
esteemed
but
a
reasonable
thing
if
a
man
aske
but
his
owne
,
although
he
demaund
all
that
:
but
yet
it
is
as
true
,
that
he
that
is
a
strict
stander
for
his
right
alwaies
,
cannot
but
sometimes
goe
beyond
the
bounds
of
equitie
,
which
must
yeeld
some
part
of
the
right
;
and
of
loue
,
which
seeketh
not
her
owne
,
that
is
,
not
all
her
owne
.
And
whosoeuer
thou
art
,
that
canst
so
nimbly
take
all
advantages
and
forfeitures
,
consider
whether
God
deale
so
,
or
thou
wouldst
haue
him
to
deale
so
strictly
with
thee
:
doth
he
strike
so
soone
as
thou
hast
sinned
,
and
so
soone
as
he
hath
thee
at
an
aduantage
?
and
yet
he
might
say
,
I
hope
I
doe
no
more
but
iustice
and
lawe
,
I
require
but
my
couenant
.
Oh
therefore
let
euerie
Christian
looke
into
this
cleare
mirrour
;
and
say
with
himselfe
,
oh
how
softly
and
tenderly
doth
our
God
deale
with
sinnefull
flesh
?
he
layeth
not
about
him
,
nor
presently
bringeth
the
forfeit
of
his
lawe
vpon
me
,
but
hath
sent
out
his
gospel
a
mercifull
moderator
of
that
rigour
,
without
which
euerie
day
would
bring
a
newe
deluge
of
iudgement
against
all
flesh
:
euen
so
must
I
in
imitation
of
my
heauenly
father
,
deale
with
my
brethren
,
not
seeke
or
take
the
forfeites
which
the
lawe
suffereth
me
to
doe
,
but
by
Christian
softnesse
which
the
Gospel
teacheth
me
,
remit
of
that
rigour
and
extremitie
:
for
shall
the
Lord
powre
out
a
sea
of
mercie
vpon
me
,
and
shall
not
I
let
one
droppe
fall
vpon
my
brother
?
and
would
not
I
haue
God
to
deale
in
iustice
with
me
,
and
shall
I
stand
altogether
vpon
iustice
and
lawe
with
an
other
?
And
thou
also
that
takest
thy
brother
by
the
throat
and
castest
him
into
prison
,
and
there
detainest
him
for
some
debt
,
vnto
which
he
is
altogether
insufficient
;
here
is
lawe
also
,
and
iustice
:
and
I
thinke
it
meete
that
such
should
be
punished
,
whether
for
their
ouersight
,
or
yet
much
more
for
their
craftie
or
vniust
dealing
:
but
yet
mercie
and
equitie
must
at
length
take
place
,
where
there
is
extreame
insufficiencie
especially
.
Consider
how
insufficient
thou
wert
if
the
Lord
should
exact
all
thy
debt
;
how
he
contenteth
himselfe
to
correct
thee
with
the
rods
of
men
,
in
mercie
,
and
not
with
scorpions
,
nor
in
wrath
,
aboue
that
thou
art
able
to
beare
:
he
might
by
his
couenant
require
totall
obedience
of
his
whole
law
,
but
seeing
thy
state
to
be
broken
,
he
is
contented
to
take
as
thou
art
able
,
euen
a
debt
of
ten
thousand
pound
as
it
were
by
a
penny
a
yeare
;
go
thou
now
and
doe
the
like
,
be
mercifull
euen
as
thine
heauenly
father
is
mercifull
.
But
shewing
all
meekenesse
to
all
men
,
]
In
this
precept
three
things
must
be
considered
.
1.
The
vertue
prescribed
,
meekenesse
.
2.
The
manner
how
it
must
be
excercised
,
it
must
be
shewed
openly
.
3.
The
persons
to
whom
,
to
all
men
.
The
nature
of
this
grace
will
appeare
in
the
description
of
it
.
Meeknesse
is
a
grace
of
God
,
whereby
the
heart
and
affections
are
enclined
,
vnto
a
mild
and
louing
,
a
kind
and
curteous
carriage
towards
our
neighbour
,
grace
of
God
,
for
the
next
verse
will
teach
vs
,
that
we
are
borne
as
rough
as
Esau
in
our
corrupted
nature
;
and
therfore
this
strippeth
and
goeth
beyond
the
best
nature
,
beeing
a
fruit
of
the
spirit
,
spirit
of
meekenesse
,
because
it
is
such
a
peculiar
work
of
the
spirit
,
and
proceedeth
not
of
the
flesh
.
2.
The
worke
of
it
is
properly
to
preserue
Christian
affection
,
in
moderating
all
reuengfull
passions
,
not
suffering
the
heart
to
be
easily
ouercome
with
bitternesse
,
but
is
as
a
wall
or
fence
of
the
soule
,
receiuing
all
the
shot
of
iniurious
and
hostile
actions
and
speaches
,
and
yet
keeping
all
safe
within
,
not
permitting
the
possessor
hastily
or
violently
either
to
offer
to
another
,
or
remooue
from
himselfe
such
iniuries
.
The
mother
of
it
is
humilitie
,
the
daughter
is
long-suffering
,
and
therefore
we
read
it
set
betweene
these
two
in
diuerse
places
:
when
it
is
prouoked
to
warre
,
to
anger
,
and
returne
of
wrongs
:
for
then
is
the
cheife
vse
of
this
grace
:
which
is
therefore
added
,
because
many
men
seeme
to
haue
attained
this
vertue
,
when
it
is
neuer
a
whit
so
.
Let
them
alone
,
offend
them
not
,
you
shall
haue
them
gentle
,
courteous
,
affable
and
tractable
inough
;
but
crosse
them
a
little
,
and
stirre
their
blood
,
oh
now
you
must
pardon
them
,
they
haue
their
affections
,
and
you
shall
know
they
can
be
passioned
and
angrie
as
well
as
others
;
here
shall
you
see
the
best
nature
betraying
her
meeknes
.
But
Christian
meeknes
must
step
in
to
ouercome
euill
with
good
when
it
is
prouoked
to
returne
euill
,
or
else
what
great
thing
dost
thou
;
it
is
no
hard
thing
for
the
very
Infidell
and
Turke
to
be
kind
to
the
kind
,
nay
the
wild
beast
if
thou
goest
no
further
,
will
be
as
meeke
as
thou
,
who
the
most
of
them
hurt
not
vnprouoked
.
Secondly
,
this
meeknesse
must
be
shewed
forth
,
not
hidde
with
our selues
,
but
it
must
be
brought
into
the
light
;
that
others
may
haue
the
benefit
of
it
:
for
as
this
grace
is
a
signe
and
pawne
of
our
election
,
which
as
the
elect
of
God
we
must
put
on
,
and
araie
our selues
withall
,
Collos.
3.12
.
so
also
must
it
be
the
ornament
of
our
vocation
,
whereby
we
glorifie
God
,
adorne
our
profession
,
and
winne
others
vnto
the
liking
of
it
.
Hence
the
Apostle
praying
the
Ephesians
to
walke
worthy
of
their
high
calling
,
teacheth
them
that
this
they
shall
doe
,
if
they
put
on
humblenes
of
mind
,
meeknesse
,
long
suffering
,
&c.
Ephes.
4.2
.
for
otherwise
if
men
partake
not
in
these
our
graces
,
the
vnitie
of
the
spirit
in
the
bond
of
peace
,
cannot
long
last
vndissolued
.
Thirdly
,
this
meeknes
must
be
shewed
to
all
men
,
beleeuers
,
vnbeleeuers
,
freinds
,
enemies
,
the
better
,
and
the
worse
,
which
is
a
speciall
point
not
to
be
neglected
,
because
it
is
the
ground
of
the
verses
following
.
Quest.
But
if
meeknes
must
be
shewed
,
all
meeknes
to
all
men
,
how
may
we
warrant
any
anger
against
any
man
in
any
sinne
or
offence
,
or
how
may
any
seueritie
be
put
on
against
any
offender
?
Answ.
This
beeing
a
grace
of
the
spirit
,
it
crosseth
not
any
other
of
them
,
so
as
it
is
no
enemie
to
that
of
zeale
,
which
we
haue
vrged
out
of
the
14.
verse
of
the
former
Chapter
:
and
Christians
mistake
this
grace
,
when
they
dreame
it
to
be
a
bottomles
charitie
,
and
vnder
pretence
of
meeknes
,
can
beare
with
any
euill
,
which
indeed
is
nothing
else
but
an
irreligious
,
and
mute
approbation
and
association
in
the
euill
.
He
that
commandeth
to
be
angrie
,
but
not
to
sinne
,
maketh
it
a
sinne
not
sometimes
to
be
angrie
:
neither
did
the
meeknesse
of
Moses
hinder
,
but
that
he
might
be
exceeding
angrie
at
the
calfe
they
had
made
.
Whence
it
followeth
,
that
publicke
persons
must
publickly
represse
,
and
reprooue
open
sinnes
,
disturbing
the
publike
proceedings
of
religion
or
iustice
;
so
Dauid
put
on
zeale
to
weed
the
wicked
out
of
the
land
:
and
the
Minister
hath
bin
taught
,
meeknes
of
wisedome
.
Which
meeknes
of
wisdome
,
or
wise
mildnesse
,
1.
causeth
a
man
to
put
a
difference
betweene
the
person
and
the
sinne
;
and
affecteth
him
with
pittie
to
the
person
,
euen
in
reuenge
of
the
sinne
:
so
Ioshua
called
Achan
,
my
sonne
,
when
yet
presently
he
executed
the
iudgement
of
death
vpon
him
.
2.
Between
sinne
and
sinne
;
for
Christians
are
no
Stoiks
to
account
all
sinnes
alike
,
some
are
motes
troubling
the
eye
,
some
are
beames
putting
out
the
eye
:
a
mote
may
soone
be
blowne
away
and
remooued
,
a
beame
requireth
more
strength
;
wise
meeknesse
will
more
shew
it selfe
in
the
one
,
but
more
retyre
it selfe
in
the
other
.
Againe
,
some
sinnes
are
more
directly
iniurious
to
men
,
and
perhappes
the
partie
himselfe
;
others
more
iniurious
to
God
:
Now
this
meeknesse
of
wisedome
will
be
Queene
in
the
former
,
but
giueth
place
to
zeale
in
the
latter
.
3.
It
discerneth
between
sinner
and
sinner
:
for
all
sinners
are
not
of
a
suite
;
some
sinne
of
ignorance
,
some
against
their
light
and
knowledge
;
some
of
weaknes
,
some
of
set
purpose
,
and
obstinate
wickednes
;
some
are
leaders
and
setters
of
sinne
,
some
are
led
and
seduced
:
some
seeke
excuses
,
as
ashamed
of
that
they
haue
done
;
others
defences
,
as
glorying
in
their
iniquitie
:
Now
commeth
this
meeknes
of
wisedome
,
and
putteth
difference
,
shewing
compassion
on
some
,
Vse
.
Beware
of
that
vice
,
which
Paul
would
here
note
in
the
Christians
of
those
dayes
,
which
we
may
well
wish
they
had
not
traduced
to
sundrie
professors
of
our
times
;
for
they
beeing
conuerted
they
scorned
vnbeleeuers
,
and
cared
not
how
carelesly
they
carried
themselues
towards
them
.
Which
spice
of
pride
,
I
would
it
brake
not
out
only
not
against
the
godles
persons
,
but
against
poore
beleeuing
brethren
,
as
deare
to
God
,
inwardly
as
rich
,
and
sometimes
as
farre
stripping
them
in
store
of
grace
,
as
they
come
behind
them
in
store
of
outward
things
:
but
let
this
text
teach
vs
,
how
vnbeseeming
it
is
for
a
Christian
to
be
churlish
to
the
worst
,
weakest
,
and
most
abiect
.
And
let
the
motiues
be
effectuall
to
perswade
to
the
generall
practise
of
this
dutie
.
1.
It
is
a
grace
verie
acceptable
to
God
.
Learne
of
mee
,
for
I
am
lowly
and
meeke
:
1.
of
heart
,
2.
of
speach
,
when
he
was
reuiled
,
he
reuiled
not
againe
,
but
sometime
said
nothing
at
all
;
and
when
he
spake
,
how
meekly
receiued
he
the
greatest
wrongs
appeares
,
Ioh.
18.23
.
If
I
haue
euill
spoken
,
beare
witnes
of
the
euill
,
but
if
not
,
why
smitest
thou
mee
?
3.
of
action
,
he
was
as
a
sheepe
dumb
before
the
sheare●
.
This
was
the
Sonne
of
God
,
on
whom
the
spirit
lighted
in
the
similitude
of
an
innocent
doue
;
and
euen
we
to
testifie
our selues
the
sonnes
of
God
,
must
in
the
practise
of
this
grace
,
after
a
sort
,
manifest
the
lightning
of
Gods
spirit
vpon
vs
.
To
this
purpose
the
Scriptures
hence
denominate
the
righteous
,
and
make
it
a
title
of
the
iust
:
Zeph.
2.3
.
Seeke
the
Lord
all
the
meeke
of
the
earth
.
3.
The
blessings
intayled
vnto
it
should
mooue
vs
to
the
prastise
of
it
,
1.
spirituall
,
God
will
teach
none
but
the
meeke
,
Psal.
25.
neither
can
any
learne
of
God
but
the
meeke
:
and
therefore
Iames
wille●h
vs
,
to
heare
with
meeknes
the
ingrafted
word
:
without
it
prayers
will
be
interrupted
,
or
not
accepted
:
and
therefore
the
meeke
are
commanded
to
seeke
the
Lord
.
2.
Temporall
blessings
,
euen
all
outward
prosperitie
so
farre
as
God
seeth
good
,
for
this
is
the
blessednesse
of
the
meeke
,
that
they
shall
inherit
the
earth
.
And
in
daies
of
distresse
and
times
of
straitnesse
and
affliction
,
they
shall
be
safe
;
hide
them
in
the
day
of
his
wrath
,
Zep●
.
2.3
.
Vers.
3.
For
we
our selues
also
were
in
times
past
,
vnwise
,
disobedient
,
deceiued
,
seruing
the
lusts
and
diuerse
pleasures
,
liuing
in
malitiousnesse
,
and
envie
,
hatefull
,
and
bating
one
an
other
.
This
verse
layeth
down
a
weightie
reason
whereby
our
Apostle
would
bow
and
bend
the
minds
of
Christian
men
,
to
the
practise
of
the
former
●ertues
,
namely
,
of
equi●ie
,
lenitie
,
long
suffering
,
and
meekenes
towards
all
men
,
foes
as
well
as
friends
,
yea
the
worst
as
well
as
the
best
.
The
reason
is
drawne
from
the
consideration
of
the
present
condition
of
conuerted
Christians
,
compared
with
that
estate
they
were
in
before
their
conuersion
and
calling
to
the
faith
:
to
which
purpose
he
is
verie
large
in
describing
,
1.
our
estate
of
corruption
in
this
3.
vers.
2.
our
estate
after
conuersion
,
in
4
,
5
,
6
,
and
7.
verses
:
from
both
which
the
Apostle
thus
concludeth
the
same
thing
thus
.
First
,
from
the
former
:
If
we
our selues
were
in
times
past
in
the
selfe
same
condition
,
which
other
men
are
not
yet
called
out
of
;
then
ought
we
to
be
meeke
and
mercifull
euen
to
those
who
are
not
yet
conuerted
.
But
we
our selues
were
in
times
past
as
they
are
,
we
lay
in
the
same
puddle
of
corruption
,
were
hewne
out
of
the
same
pit
,
and
though
we
may
thinke
we
were
neuer
so
gracelesse
,
as
we
see
some
others
,
yet
we
cannot
charge
them
so
deepely
for
time
present
,
but
they
may
come
ouer
vs
with
the
same
in
times
past
,
as
this
third
verse
will
teach
vs
:
and
therefore
we
ought
to
shewe
all
lenitie
and
meekenes
to
all
men
.
Secondly
,
from
our
latter
condition
of
conuersion
,
thus
our
Apostle
frameth
his
reason
;
If
God
haue
beene
so
bountifull
a
benefactor
vnto
vs
,
when
we
were
so
vnworthy
,
as
the
former
verse
describeth
,
that
his
meere
and
alone
mercie
saued
vs
;
then
must
we
in
imitation
of
our
heauenly
father
,
doe
the
like
to
our
brethren
.
But
God
hath
done
thus
,
ver.
4
,
5.
so
as
from
both
we
may
well
reason
,
that
a
newe
condition
requireth
a
newe
conuersation
;
newe
men
must
haue
newe
manners
;
we
beeing
Christians
may
not
carrie
our selues
so
crookedly
as
in
times
past
,
nor
so
roughly
towards
those
who
now
do
the
same
things
which
then
we
did
,
considering
our
owne
selues
.
But
before
we
come
to
the
particular
descriptions
of
these
two
estates
,
one
or
two
general
obseruations
are
necessarily
to
be
collected
out
of
the
scope
of
the
verses
.
who
seperated
thee
?
hast
thou
any
thing
aboue
another
which
thou
hast
not
receiued
?
and
then
why
boastest
thou
as
if
thou
hadst
not
receiued
it
?
and
elsewhere
disputing
of
the
breaking
off
of
the
naturall
branches
the
Iewes
,
and
ingrafting
the
Gentiles
,
he
vseth
almost
through
his
discourse
no
other
argument
to
keepe
the
Gentile
from
insulting
and
priding
himselfe
ouer
the
Iew
but
this
same
,
The
Iewes
now
beleeue
not
,
nor
haue
obtained
mercie
,
time
past
did
you
Gentiles
beleeue
nor
had
obtained
mercie
:
Againe
,
the
Iewes
are
broke
off
;
so
may
you
Gentiles
be
,
for
of
your selues
you
stand
no
faster
then
they
did
,
be
not
therefore
high
minded
but
feare
.
Secondly
,
This
consideration
not
only
subdueth
that
violent
affecti-of
pride
,
but
worketh
the
heart
to
such
affections
as
not
only
beseeme
our selues
but
befit
the
offender
,
and
these
are
two
.
1.
for
time
present
pitie
,
and
compassion
.
2.
hope
for
time
to
come
.
The
former
of
these
two
is
a
fitter
affection
for
a
Christian
then
anger
or
wrath
against
the
vnconuerted
.
How
forceable
that
argument
is
to
mooue
vs
to
the
workes
of
mercie
and
loue
towards
the
bodies
of
men
,
in
that
they
are
our
flesh
appeareth
,
Isa.
58.7
.
Thou
shalt
not
hide
thy selfe
from
thine
owne
flesh
,
but
bring
the
wanderer
to
thy
house
,
couer
the
naked
,
deale
thy
bread
to
the
hungrie
:
and
yet
much
more
hence
must
we
put
on
the
bowells
of
mercie
toward
the
soules
of
men
,
by
letting
their
miserie
into
our
hearts
,
that
our
verie
bowells
may
yearne
,
as
if
their
condition
were
now
(
as
once
it
was
)
our
owne
.
And
if
we
must
so
farre
pittie
our
neighbours
beast
,
yea
our
enemies
,
that
when
we
see
it
faile
vnder
the
burthen
we
must
helpe
it
vp
,
ought
we
not
much
more
helpe
to
beare
his
owne
burden
,
and
so
fulfill
the
law
of
Christ
?
This
affection
would
set
men
about
other
worke
,
then
talking
of
,
iesting
at
,
or
disgracing
men
for
their
falls
and
slips
,
which
(
especially
in
a
professor
)
is
meate
,
and
musick
to
the
scorners
;
who
herein
iustly
prouoke
the
Lord
to
giue
themselues
vp
to
feareful
sinnes
,
and
so
be
the
iust
reproaches
and
by-words
of
men
.
No
,
this
compassion
would
cause
them
set
hand
to
help
them
out
of
the
snare
,
to
counsell
,
to
pray
for
,
nay
set
the
heart
on
bleeding
rather
then
reioysing
in
their
sinne
:
he
were
rather
a
monster
then
a
man
,
that
could
see
a
man
take
a
fall
to
the
breaking
of
his
back
or
necke
,
and
could
turne
it
into
a
iest
;
or
a
man
wound
himselfe
deadly
,
and
he
make
but
a
meriment
of
it
:
no
the
least
droppe
of
humanitie
would
helpe
vp
the
former
,
and
thrust
in
some
napkin
to
stanch
the
blood
of
the
latter
:
hath
nature
taught
thee
such
duties
to
the
bodie
of
man
,
and
hast
thou
no
grace
to
take
to
heart
the
hurts
of
his
soule
?
The
second
affection
wrought
by
this
consideration
of
common
condition
,
is
hope
for
time
to
come
,
which
is
another
speciall
motiue
to
allay
impatience
towards
offenders
.
Was
not
my selfe
as
hopelesse
once
,
and
in
times
past
as
desperately
gone
in
sinnefull
wayes
;
but
now
recalled
and
brought
to
the
fellowship
of
the
grace
of
God
?
so
God
may
haue
his
time
for
this
man
,
whose
works
and
thoughts
are
yet
against
him
;
farre
he
went
that
neuer
returned
,
he
that
could
change
Sauls
heart
in
the
midst
of
his
rage
to
make
a
Paul
of
him
,
can
turne
his
heart
also
:
he
that
could
make
of
Onesimus
a
runagate
and
fugitiue
seruant
,
a
faithful
brother
,
can
bring
this
man
b●cke
the
same
way
he
is
gone
:
he
that
made
his
heart
,
can
mend
it
at
his
pleasure
:
I
must
not
giue
him
ouer
as
hopeles
,
seeing
he
that
had
mercie
on
my selfe
,
may
also
haue
mercie
on
him
.
We
beare
many
weakenesses
and
toyes
in
children
,
because
our selues
were
so
once
,
and
our
hope
is
that
time
will
outweare
them
,
euen
so
must
strong
men
with
babes
in
Christ
;
and
older
Christians
with
such
as
are
in
their
vnstaied
heate
.
The
reason
is
as
good
,
our selues
were
such
,
and
they
may
come
to
be
stronger
and
older
in
Christ
then
our selues
are
.
Vse
.
1.
In
seeing
another
mans
sinne
euer
labour
to
see
thine
own
,
let
his
weaknes
be
thy
glasse
to
view
thine
own
.
oh
I
call
my
sinne
to
remembrance
this
day
.
Thou
hearest
another
sweare
,
curse
,
rayle
,
and
blaspheme
:
oh
the
time
was
that
my selfe
could
do
no
other
:
thou
seest
another
fall
some
other
way
,
still
bring
thine
eyes
home
,
and
look
to
thine
owne
standing
.
2.
Alwaies
condemne
thy
neighbours
vices
as
though
they
were
thine
own
,
Doct.
2.
Whosoeuer
are
called
vnto
the
faith
,
time
past
,
in
regard
of
which
he
may
now
be
said
to
be
changed
into
another
man
,
Rom.
7.5
,
6.
The
time
was
when
the
Romans
were
in
the
flesh
,
when
sinnefull
motions
had
force
in
them
vnto
death
;
and
there
was
an
aftertime
when
they
were
deliuered
from
the
law
,
and
serued
God
not
in
the
oldnesse
of
the
letter
,
but
in
the
newnesse
of
spirit
:
Ephes.
2.3
.
Among
whome
the
Gentiles
we
beleeuers
had
our
conuersation
in
time
past
:
Colos.
3.7
.
Wherein
ye
walked
also
once
,
but
now
,
&c.
1.
Cor.
6.11
.
And
such
were
some
of
you
,
but
yee
are
washed
.
And
good
reason
there
is
,
that
he
that
is
now
beloued
,
should
see
that
once
he
was
not
beloued
,
and
that
he
who
now
is
in
the
state
of
grace
,
should
see
that
he
was
once
in
the
state
of
wrath
aswell
as
others
,
which
will
cause
him
to
loue
much
:
and
indeed
the
elect
could
not
be
elect
,
nor
iustified
,
nor
washed
,
if
they
were
alwaies
the
children
of
God
,
and
were
it
not
for
this
once
,
and
time
past
,
wherein
there
was
no
difference
betweene
them
,
and
the
reprobate
,
but
only
in
Gods
counsell
and
possibilitie
of
calling
.
I
adde
further
,
that
the
conuerted
may
and
must
haue
experience
of
this
change
:
for
the
conuersion
of
a
sinner
,
is
a
miracle
aboue
all
naturall
wonders
:
and
therefore
(
except
in
some
Ieremie
,
Iohn
Baptist
,
and
some
few
sanctified
from
the
wombe
)
is
no
such
insensible
thing
as
cannot
be
perceiued
.
It
is
no
such
naturall
change
as
is
effected
by
insensible
degrees
,
as
when
he
that
was
a
child
is
now
become
a
man
:
but
a
supernaturall
change
by
the
spirit
of
grace
,
such
as
when
a
man
is
borne
into
the
world
,
or
when
a
blind
man
is
restored
to
his
sight
,
or
rather
a
dead
man
vnto
life
,
which
are
things
of
much
note
,
and
manifest
alteration
,
and
that
of
the
whole
man
.
Againe
,
faith
it
is
which
as
an
internall
instrument
purgeth
the
Augian
stable
,
and
purifieth
the
●oule
cage
of
the
heart
:
now
this
we
may
know
,
and
must
examine
whether
we
be
in
the
faith
or
no
:
know
yee
not
that
Christ
is
in
you
,
vnlesse
ye
be
reprobates
?
and
,
1.
Cor.
3.16
.
Know
yee
not
that
yee
are
the
Temple
of
God
,
and
that
the
spirit
of
God
dwelleth
in
you
?
and
,
Rom.
6.11
.
Know
yee
that
yee
are
dead
to
sinne
,
but
are
aliue
to
God
in
Iesus
Christ
our
Lord
.
One
thing
I
know
,
that
whereas
I
was
blind
,
now
I
am
sure
I
see
?
hath
he
said
Ephata
to
thine
eares
,
that
now
they
are
become
the
other
sence
of
spirituall
illumination
,
and
vnderstanding
?
dost
thou
sauour
the
things
of
God
?
Is
the
word
sweet
to
thy
tast
?
dost
thou
feele
the
prickings
of
the
Law
,
and
the
lenitives
of
the
Gospel
?
surely
if
thou
hast
any
true
sence
of
God
,
thou
art
not
altogether
destitute
of
the
life
of
God
.
Againe
,
examine
thy
motion
,
which
is
another
inseperable
companion
of
life
,
euen
in
things
that
want
sence
:
namely
,
Obiect
.
Some
will
here
say
,
alas
,
I
now
feare
that
I
know
not
what
this
change
meaneth
,
I
haue
good
desires
to
doe
well
,
to
loue
God
,
to
auoid
sinne
,
to
do
good
to
good
men
,
and
yet
I
find
little
change
of
my selfe
from
that
I
was
long
ago
.
Answ.
Here
two
sorts
of
men
are
to
be
respected
.
The
former
sort
are
such
as
are
cast
vpon
a
drunken
sleep
,
and
securely
passe
their
daies
in
a
course
which
indeed
abandoneth
all
godlinesse
,
and
conceiue
that
a
ciuill
life
will
goe
for
good
payment
before
God
,
as
it
only
carrieth
the
report
of
honestie
among
men
;
and
that
good
meanings
and
harmeles
liuing
,
is
Christianitie
inough
:
in
this
delusion
doe
they
dangerously
sleep
on
the
top
of
the
maste
,
not
once
dreaming
of
the
necessitie
of
any
change
,
although
their
righteousnesse
neuer
came
neare
the
righteousnes
of
the
Scribes
and
Pharisies
.
But
these
are
to
know
,
that
although
they
gallop
not
so
fast
to
hell
as
some
others
before
them
,
yet
to
hell
for
the
present
they
tend
:
it
beeing
a
sure
thing
,
that
vnlesse
they
be
other
then
they
were
in
time
past
,
they
shall
neuer
see
heauen
.
The
second
sort
are
such
as
see
indeed
better
things
,
but
follow
the
worse
;
they
consent
to
the
law
that
it
is
good
,
and
in
their
inner
man
are
delighted
with
it
,
but
by
the
tyrannie
of
sinne
and
dominion
of
the
flesh
,
the
law
of
which
is
present
with
them
,
are
drawn
vnto
euill
,
and
followe
the
call
of
manifold
lusts
:
yet
because
they
hate
the
euill
they
doe
,
and
preserue
in
them
a
strife
betweene
flesh
and
spirit
,
which
spirit
still
resisteth
euen
where
it
cannot
preuaile
,
Vse
.
2.
Hence
may
many
a
one
learne
,
what
to
thinke
of
himselfe
:
Some
professe
they
loue
God
with
all
their
hearts
,
and
haue
euer
so
done
since
they
can
remember
:
they
alwaies
beleeued
in
Christ
,
and
neuer
doubted
but
they
were
e●er
deare
vnto
God
.
But
all
this
is
nothing
but
a
deceitfull
skinning
ouer
the
sores
of
their
soules
,
with
peace
,
peace
;
whereas
the
case
that
was
euer
so
good
,
was
neuer
good
at
all
:
no
,
if
thou
canst
not
remember
the
time
past
,
when
thy
state
was
worse
then
naught
,
I
can
neuer
be
perswaded
that
it
is
good
for
the
present
.
An
infidell
once
thou
wast
,
an
hater
of
God
,
an
enemie
to
righteousnesse
,
and
if
thou
knowest
no
change
so
thou
art
still
.
The
knowledge
of
God
,
loue
of
God
,
and
faith
in
Christ
,
growe
not
in
thine
owne
grounds
,
neither
is
our
God
so
prodigall
of
these
,
but
he
that
hath
them
knoweth
how
he
commeth
by
them
:
no
man
is
borne
a
beleeuer
,
nor
an
heire
to
heauen
;
neither
can
any
make
purchase
,
or
take
possession
of
it
without
his
owne
priuitie
.
Others
are
so
farre
from
this
change
in
themselues
,
as
they
cannot
endure
it
in
others
:
If
a
man
will
not
sweare
,
and
drinke
,
and
game
,
and
riot
,
as
he
once
in
time
past
could
;
Oh
,
say
they
,
you
were
wont
to
be
a
good
fellow
,
and
a
good
companion
;
and
doe
you
now
begin
to
be
precise
,
and
to
take
a
way
alone
from
all
your
neighbours
?
If
he
now
begin
to
speake
of
a
change
,
and
they
see
perswasion
will
not
preuaile
with
him
,
he
had
neede
get
him
a
new
world
to
liue
in
a
part
from
his
old
companions
,
who
will
be
the
men
they
were
:
times
,
years
,
and
ages
change
,
&
renew
vpon
them
,
but
themselues
are
no
changlings
,
no
new
men
.
A
third
sort
,
haue
made
a
wofull
change
from
that
once
they
were
,
whose
lamps
haue
died
out
in
their
hands
,
while
as
wearie
of
the
good
way
,
they
haue
departed
from
the
way
of
righteousnesse
:
of
whom
whosoeuer
knewe
them
,
may
say
,
how
is
the
gold
become
so
dim
,
how
is
the
fine
gold
changed
?
the
visages
of
some
Nazarites
are
become
blacker
then
a
coale
.
Vse
.
3.
Euerie
Christian
learne
hence
,
1.
If
we
see
a
change
in
our selues
or
others
,
God
be
thanked
,
that
yee
were
such
,
but
nowe
yee
obey
the
forme
:
and
,
Blessed
be
God
for
this
vnspeakeable
gift
.
2.
Not
to
deeme
of
men
as
they
were
once
in
time
past
,
when
once
this
change
is
come
,
the
Lord
esteemeth
of
men
according
to
the
present
grace
receiued
,
and
neuer
casteth
them
in
the
teeth
with
that
they
were
in
time
past
;
and
why
should
we
vpbraid
men
with
sinnes
or
infirmities
past
,
which
the
Lord
hath
couered
?
Paul
accounted
not
Iames
,
Iohn
,
Peter
,
fishermen
,
as
they
had
been
in
times
past
,
Now
we
come
to
the
description
of
our
naturall
estate
corrupted
by
sinne
:
and
this
corruption
is
seated
in
three
things
:
1.
In
the
minde
.
2.
In
the
will
.
3.
In
the
conuersation
of
life
.
The
corruption
of
the
minde
hath
our
Apostle
set
downe
in
three
degrees
of
it
:
We
were
(
saith
he
)
1.
vnwise
,
2.
disobedient
,
3.
deceiued
.
Secondly
,
the
corruption
of
will
standeth
in
the
captiuitie
of
it
,
while
we
serued
diuerse
lusts
and
pleasures
.
Thirdly
,
the
corruption
of
conuersation
bewraieth
it selfe
,
in
that
while
we
liued
that
naturall
life
,
we
liued
in
malice
and
enuie
,
hated
and
hatefull
.
Of
all
which
we
are
to
speake
in
their
order
.
And
first
for
the
corruption
of
mind
and
the
degrees
of
it
,
we
will
first
search
out
the
true
meaning
of
them
;
and
then
deliuer
some
naturall
instruction
out
of
euerie
of
them
.
Vnwise
,
]
This
word
directly
sheweth
the
follie
and
want
of
vnderstanding
in
the
things
of
God
:
the
which
that
we
may
better
conceiue
,
thinke
one
good
thought
:
and
much
lesse
to
conceiue
the
things
of
God
,
which
are
all
mysteries
and
written
in
a
clasped
booke
,
and
sealed
with
seauen
seales
,
vntill
the
Lord
by
his
spirit
open
the
vnderstanding
:
such
foolish
children
are
we
▪
and
and
of
none
vnderstanding
.
Nay
further
,
beasts
in
vnderstanding
,
and
willed
not
to
be
like
the
horse
or
mule
:
which
creatures
are
not
onely
with
vnderstanding
,
but
exceeding
●●ke
and
hard
to
be
taught
,
euen
when
they
are
much
broken
and
beaten
.
And
which
of
vs
hath
not
experience
of
his
owne
slownes
of
heart
to
conceiue
the
things
of
our
eternall
peace
,
neuer
so
plainely
,
neuer
so
often
taught
in
the
ministerie
?
neither
is
one
nature
here
of
better
apprehension
then
an
other
,
for
the
speach
is
true
not
onely
of
simple
ones
,
but
of
the
greatest
clerks
who
here
are
not
the
wisest
men
:
the
quickest
natures
,
Plato
,
Aristotle
,
Seneca
,
are
here
as
blinde
as
moles
:
nay
,
Nicodemus
a
ruler
in
Israel
,
how
babishly
and
foolishly
did
he
apprehend
the
speach
of
Christ
concerning
the
newe
birth
?
there
was
no
way
but
for
men
to
returne
backe
into
the
womb
againe
.
Thus
sensuall
and
earthly
is
the
best
of
our
wisedome
,
and
no
sharper
is
our
conceit
in
such
obiects
,
till
the
Lord
whet
and
frame
them
:
till
which
time
we
see
our selues
by
this
we
haue
said
,
to
be
in
the
ranke
of
those
men
,
vpon
whom
Paul
affirmed
,
that
they
neither
knewe
the
things
of
God
,
nor
could
know
them
.
Disobedient
,
]
This
second
degree
of
corruption
of
mind
,
sheweth
that
we
are
not
onely
ignorant
,
knowledge
of
it
so
farre
as
was
meete
.
2.
an
assent
approouing
that
knowledge
.
In
stead
of
which
are
succeeded
two
contrarie
corruptions
since
the
fall
.
1.
darkenes
in
stead
of
that
light
of
knowledge
.
2.
frowardnes
or
reasoning
against
it
.
For
example
,
when
the
vnderstanding
of
man
vnconuerted
,
conceiueth
something
of
that
we
deliuer
out
of
the
word
,
whereas
it
should
assent
vnto
the
lawe
that
it
is
good
,
and
the
Gospel
that
it
is
the
arme
of
God
vnto
saluation
;
the
wisedome
of
the
flesh
on
the
contrarie
,
it
becommeth
enmitie
to
all
this
;
it
can
finde
euasions
to
shift
off
the
curse
;
it
can
couenant
with
hell
,
and
death
.
And
for
the
Gospel
,
it
is
to
one
foolishnesse
,
to
an
other
offence
:
Pauls
preaching
shall
be
counted
madnesse
,
or
malice
,
or
something
els
which
shall
be
reason
and
warrant
inough
to
contemne
it
.
Doctr.
1.
Out
of
the
first
degree
of
the
miserie
of
our
minds
,
we
learne
what
is
the
course
of
vngodly
and
vnconuerted
men
;
My
people
is
foolish
,
they
haue
not
knowne
me
,
they
are
foolish
children
,
they
are
wise
to
doe
euill
,
but
to
doe
well
they
knowe
not
:
the
same
confirmeth
the
Apostle
,
Ephes.
5.15
.
walke
not
as
vnwise
,
(
namely
,
as
ye
did
before
your
calling
)
but
as
wise
.
And
if
the
knowledge
and
feare
of
God
be
the
beginning
of
wisedome
,
how
can
such
as
are
without
Gods
teaching
euer
be
wise
to
walke
in
the
wayes
of
saluation
?
We
account
such
as
want
and
are
destitute
of
naturall
knowledge
in
outward
things
,
no
better
then
fooles
:
and
shall
those
goe
for
wise
,
who
haue
not
one
sparkle
of
spirituall
knowledge
,
which
●s
a
farre
more
pretious
wisedome
then
the
other
?
If
they
be
deemed
simple
foolish
men
who
care
not
to
wrong
and
hurt
their
bodies
,
much
more
may
such
as
depriue
their
soules
of
spirituall
foode
,
raiment
,
yea
of
eternall
life
it selfe
.
If
those
who
would
exchange
gold
for
a
counter
;
much
more
such
as
thinke
it
a
good
bootie
to
gaine
a
small
portion
of
the
world
with
the
losse
of
their
soules
.
If
they
be
fooles
whom
men
so
esteeme
,
much
more
whom
the
Lord
so
stileth
,
as
euery
where
the
naturall
and
vngodly
man
;
and
this
not
for
one
or
two
foolish
actions
,
for
thus
the
best
euen
Dauid
himselfe
confesseth
,
that
sometimes
he
doth
verie
foolishly
,
but
for
that
his
whole
course
is
the
practise
of
notable
folly
.
And
that
we
may
see
this
truth
in
some
instances
,
we
will
note
some
maine
properties
of
folly
,
and
see
whether
they
are
not
most
naturall
to
euerie
naturall
man
.
The
1.
maine
propertie
of
fooles
and
silly
bodies
is
,
The
second
propertie
of
folly
is
,
that
as
fooles
liue
for
the
present
time
,
if
they
can
get
meat
,
drinke
,
sleepe
,
cloathes
,
and
necessaries
for
the
present
,
they
forecast
nothing
to
come
:
euen
so
vngodly
men
if
they
can
get
wealth
,
and
lay
vp
things
present
for
many
yeares
to
come
,
they
dreame
of
no
other
heauen
,
they
forecast
no
day
of
death
,
nor
iudgement
:
but
oh
foole
,
what
if
thy
soule
be
taken
away
this
night
?
this
was
that
which
that
foole
thought
not
of
:
and
as
of
their
owne
,
so
they
iudge
of
all
other
mens
felicitie
by
things
present
:
into
which
folly
Dauid
himselfe
was
sliding
,
when
he
confesseth
himselfe
as
ignorant
as
a
beast
in
this
point
,
vntill
he
went
into
the
sanctuarie
.
The
third
propertie
is
,
fooles
are
indocible
,
and
incorrigible
;
so
the
naturall
man
put
him
to
schoole
,
he
learneth
nothing
by
the
booke
of
the
creatures
,
nor
of
the
creator
in
the
Scriptures
.
Let
God
the
great
schoolemaster
whippe
him
,
and
bray
him
in
the
morter
of
his
iudgments
,
●e
is
a
foole
still
,
he
leaueth
not
his
old
wonts
.
The
fourth
propertie
,
fooles
are
so
wise
in
their
owne
conceits
,
as
they
will
abide
no
counsell
;
the
naturall
man
is
wiser
in
his
owne
eyes
then
seauen
men
that
can
giue
a
reason
:
tell
him
sinne
is
a
dangerous
edgtoole
,
he
maketh
a
mocke
of
sinne
,
he
iesteth
and
playeth
the
foole
with
firebrands
and
deadly
things
:
so
wish
him
to
forsake
and
denie
his
owne
wayes
of
sinnefull
pleasures
,
vnlawfull
profits
,
to
take
vp
his
crosse
,
and
followe
Christ
;
no
,
he
hath
an
easier
and
broader
way
,
he
liketh
no
such
precise
courses
.
In
all
these
regards
,
may
we
not
truely
say
,
of
euery
vnconuerted
man
,
vaine
man
would
be
wise
,
though
man
newe
borne
is
like
a
wild
asse
colt
:
Vse
.
We
are
hence
taught
,
how
to
deeme
and
iudge
of
the
estates
of
men
;
look
into
their
courses
,
if
they
be
wise
for
their
soules
and
life
eternall
,
making
that
their
maine
scope
and
end
,
then
are
they
truly
wise
indeed
;
Wise
Merchants
they
only
are
,
that
sell
all
to
buy
the
field
,
and
the
treasure
hid
in
it
:
2.
Let
this
perswade
euery
man
,
to
breake
from
the
bands
of
his
own
folly
,
and
vse
the
meanes
to
come
by
this
wisedome
:
get
wisdome
once
,
thou
hast
gotten
inough
;
begge
wisdome
of
God
with
Salomon
,
thou
shalt
haue
wisedome
,
and
wealth
,
and
euery
good
thing
more
then
thou
askest
;
for
riches
and
glorie
are
in
her
left
hand
,
and
length
of
daies
in
her
right
,
and
all
her
pa●hes
are
prosperitie
:
and
hauing
once
attained
this
wisedome
,
with
meekensse
the
contrarie
minded
,
and
wayte
when
God
will
vouchsafe
them
the
knowledge
of
his
truth
.
Doctr.
2.
Out
of
the
second
degree
of
the
corruption
of
mind
,
abide
to
heare
his
sayings
:
and
who
be
they
to
whom
the
Gospel
is
hid
?
euen
they
that
perish
:
and
if
we
would
haue
a
more
euident
marke
to
know
them
by
,
it
is
added
,
that
they
be
such
,
as
the
eyes
of
whose
minds
the
God
of
this
world
hath
blinded
:
wherein
is
implied
a
wilfull
ioyning
with
Satan
,
to
blind
themselues
further
by
their
mallice
,
then
they
were
by
corrupted
nature
.
Quest.
But
are
there
any
so
monstrous
as
will
resist
the
word
of
God
,
it
were
pittie
that
any
such
should
liue
.
Answ.
Yea
many
moe
then
will
be
acknowne
of
:
and
let
vs
looke
a
little
nearer
the
thing
,
and
we
shall
find
too
iust
occasion
to
pronounce
against
many
in
our
congregations
,
that
which
Stephen
did
of
the
Iewes
,
that
they
were
resisters
of
the
holy
Ghost
.
For
1.
whose
words
be
these
to
the
almightie
?
Depart
from
vs
,
we
will
not
the
knowledge
of
thy
waies
;
and
,
who
is
the
almightie
,
that
we
should
serue
him
?
Oh
these
be
blasphemous
speaches
(
you
will
say
)
and
we
abhorre
them
in
our
hearts
.
But
howsoeuer
men
would
be
loath
to
let
such
speaches
passe
the
doore
of
their
lippes
,
yet
the
thing
sticketh
closer
vnto
them
then
to
be
so
easily
wiped
off
:
for
how
many
of
vs
,
who
heare
the
word
,
receiue
the
Sacraments
,
and
goe
for
Christians
,
resolue
yet
not
to
leaue
our
sinnes
till
they
leaue
vs
?
nay
the
obstinate
purpose
of
our
hearts
is
to
practise
them
still
:
and
what
is
this
else
,
but
with
the
seruants
in
the
parable
,
to
send
word
into
a
farre
countrie
after
the
King
,
that
we
will
not
haue
him
to
rule
ouer
vs
,
but
our
owne
lusts
shall
still
prescribe
laws
vnto
vs
?
2.
Who
be
they
that
say
,
the
word
and
doctrine
of
the
law
and
Gospel
is
foolishnesse
?
this
you
will
say
,
was
and
is
the
conceite
of
the
Iewes
and
Heathen
ones
,
but
we
are
Christians
,
and
hope
to
be
saued
by
it
.
But
how
comes
it
to
passe
then
,
that
Christians
hearing
their
personall
sinnes
daily
reprooued
,
and
the
terrible
curses
of
the
law
denounced
against
them
,
yet
hide
and
hold
them
as
so
many
sweet
morsells
vnder
their
tongues
,
and
will
not
let
them
goe
?
do
they
not
plainely
manifest
that
they
assent
not
to
the
word
,
that
either
their
sinnes
are
so
haynous
,
or
hell
so
ho●e
as
the
word
speaketh
?
Be
they
not
Christians
that
make
leagues
with
hell
and
death
,
and
say
,
when
the
sword
passeth
through
the
land
,
I
shall
be
safe
,
and
out
of
gunshot
?
be
they
not
Christians
that
thus
blesse
themselues
in
their
iniquitie
?
for
how
hath
the
Lord
both
denounced
and
executed
his
iudgements
,
and
made
them
as
cleare
as
the
light
,
and
yet
euery
man
cryeth
peace
to
his
soule
.
We
seeme
in
denouncing
them
from
the
Lord
,
as
Lot
to
his
sonnes
in
law
,
euen
as
if
we
mocked
;
and
therefore
the
Lord
taketh
our
part
,
and
executeth
as
fast
on
the
other
hand
,
and
yet
no
man
setteth
the
iudgement
vnto
his
heart
;
whole
lands
desolation
,
if
timely
repentance
preuent
it
not
.
They
be
Christians
also
at
least
in
name
,
that
account
the
gladde
tydings
of
their
deliuerance
by
Christ
,
as
the
Israelites
reputed
their
raysing
and
returne
out
of
Babylon
,
but
as
a
dreame
:
for
whose
hearts
leap
within
them
at
the
ioyfull
message
of
the
pardon
of
their
sinne
?
who
leane
vnto
the
promises
walking
worthy
of
them
for
their
life
?
very
few
assent
vnto
the
truth
we
teach
;
it
hardly
sinketh
with
men
that
God
should
become
man
,
that
by
the
death
of
one
,
life
should
be
procured
to
so
many
:
that
the
way
to
heauen
should
lie
by
hell
,
that
by
afflictions
they
should
be
passed
to
glorie
;
these
things
be
riddles
to
many
professed
Christians
.
So
when
we
call
people
,
as
God
did
his
,
to
walke
in
the
old
way
,
that
they
may
find
rest
to
their
soules
:
they
answer
vs
with
them
,
we
will
not
walke
in
that
way
:
the
sound
of
the
thing
,
if
not
of
the
voice
speaketh
:
for
we
call
men
from
swearing
,
lying
,
couetousnes
which
is
idolatrie
,
from
Saboath
breaking
,
intemperance
,
drinkings
,
and
vncleannes
;
but
mens
hearts
speake
by
their
liues
;
we
will
sweare
,
we
will
drinke
to
drunkennesse
,
we
will
by
gaming
or
idlenesse
breake
the
sabboath
;
the
waies
of
God
are
too
straite
and
vnequall
,
a
man
had
as
good
be
in
prison
as
in
these
bonds
.
Lastly
,
whereas
by
the
knowledge
and
comfort
of
the
Scriptures
,
we
should
come
to
haue
hope
,
which
whosoeuer
hath
,
hee
purgeth
himselfe
:
how
doe
most
professed
Christians
peruert
the
Scriptures
to
their
own
destruction
:
God
is
mercifull
,
and
therefore
I
may
do
what
I
list
:
at
what
time
soeuer
a
sinner
repenteth
,
God
will
blot
out
all
his
sinnes
,
and
therefore
I
will
not
repent
yet
.
The
whole
law
is
comprehended
in
these
two
,
thou
shalt
loue
the
Lord
thy
God
with
all
thy
heart
,
or
aboue
all
,
and
thy
neighbour
as
thy selfe
:
and
therefore
I
know
as
much
as
any
Preacher
can
tell
me
,
what
need
all
these
sermons
?
The
Sabboath
was
made
for
man
,
and
not
man
for
the
Sabboath
,
and
therefore
what
need
men
be
so
strait
laced
and
precise
in
the
duties
of
it
.
Hee
that
prouideth
not
for
his
wife
and
children
,
is
worse
then
an
Infidell
:
therefore
I
must
and
will
diligently
seek
the
world
,
and
set
my
heart
vpon
couetousnes
.
By
all
which
instances
,
we
may
see
our selues
as
in
a
glasse
,
tainted
with
this
fearefull
sin
of
rising
vp
,
and
reasoning
against
that
light
which
shineth
out
in
the
word
.
Vse
.
1.
Let
all
men
learne
hence
to
be
humbled
vnder
that
vile
estate
of
our
nature
,
by
which
we
are
not
onely
laden
with
simple
ignorance
,
but
euen
oppressed
with
affected
contumacie
against
it
;
such
as
our
Sauiour
chargeth
vpon
the
Iewes
,
Ioh.
8.
and
such
as
breaketh
out
in
many
of
our
people
,
who
not
seldome
in
hearing
vs
teach
them
the
truth
of
God
,
say
as
the
Iewes
of
Christ
,
who
can
heare
him
.
Alas
,
Which
is
caused
of
the
hardnesse
of
heart
which
is
in
them
.
2.
Hence
may
we
cease
to
wonder
,
why
so
fewe
obey
the
Gospel
,
why
after
so
much
teaching
,
there
is
so
little
fruit
,
so
little
knowledge
,
so
little
turning
to
God
;
because
the
degree
of
corruption
of
mind
,
is
beyond
bare
ignorance
;
as
to
assent
to
the
word
is
a
further
degree
of
grace
then
bare
knowledge
.
The
Minister
may
hale
and
pull
,
but
vnlesse
the
Father
drawe
,
none
come
to
the
Sonne
,
such
is
the
contumacie
and
stubbornenes
of
mens
hearts
naturally
,
that
no
curse
can
terrifie
,
nor
promise
affect
it
:
and
this
was
it
which
made
Christs
own
ministerie
vnprofitable
to
the
Iewes
,
as
we
reade
,
Ioh.
8.
Let
hearers
and
students
of
the
Scripture
labour
and
pray
for
the
sanctification
of
mind
,
and
the
spirit
renewing
their
inner
man
:
without
which
they
may
heare
,
and
study
,
and
reade
,
but
as
the
Eunuch
,
without
vnderstanding
for
want
of
a
guide
.
Without
this
teacher
our
report
shall
not
be
beleeued
,
nor
without
this
finger
of
God
shall
the
arme
of
God
be
reuealed
.
A
sound
of
words
may
be
heard
,
and
the
report
of
truth
may
be
so
strong
,
as
to
winne
acknowledgment
of
it selfe
,
but
faith
shall
not
be
founded
,
nor
loue
quickned
,
nor
hope
confirmed
,
nor
that
change
wrought
,
without
which
thou
shalt
continue
a
cauiller
still
,
yea
froward
,
and
an
enemie
to
God
and
his
truth
.
3.
If
we
be
such
as
are
called
out
of
this
estate
,
to
whom
God
hath
giuen
hearts
to
beleeue
,
assent
,
and
obey
the
truth
;
let
vs
not
depriue
God
of
his
glorie
,
but
acknowledging
his
gift
,
giue
him
the
honour
due
vnto
him
,
for
here
is
an
exceeding
great
power
of
God
put
forth
,
if
it
be
giuen
thee
to
beleeue
:
the
worke
of
faith
is
a
worke
of
great
power
:
see
2.
Thess.
1.11
,
Deceiued
,
]
Out
of
this
third
degree
of
corruption
of
mind
,
in
darkenesse
knowe
not
whether
we
tende
.
3.
We
haue
a
wandring
and
vagrant
vaine
euen
after
our
calling
,
we
haue
all
wandred
like
lost
sheepe
.
The
like
Dauid
confesseth
of
himselfe
,
and
euen
after
conuersion
the
Lord
must
still
be
seeking
vs
vp
,
Psal.
119.176
.
oh
seek
thy
seruant
,
for
els
we
haue
no
list
to
returne
to
the
sheepheard
of
our
soules
Iesus
Christ
.
Now
the
reason
of
all
this
error
,
is
a
filthy
flatterie
of
the
heart
,
and
a
guilfull
securitie
of
spirit
,
which
holdeth
men
from
seeking
happinesse
where
it
is
to
be
had
,
while
they
mistaking
their
condition
,
make
faire
weather
with
their
soules
,
when
in
the
meane
time
all
is
amisse
,
and
they
for
truth
embrace
nothing
but
dangerous
and
damnable
error
.
We
shall
not
neede
trauell
farre
to
seeke
instances
of
such
vagrants
out
of
the
wayes
of
God
:
and
yet
aske
any
of
them
what
way
they
trauell
,
all
of
them
hast
to
heauen
,
and
will
be
there
as
soone
as
the
best
,
if
we
may
beleeue
them
.
I
might
here
saue
some
labour
,
but
that
the
world
swarmeth
with
such
wanderers
;
and
that
I
take
it
much
materiall
to
our
point
and
purpose
,
to
shew
how
farre
many
are
out
of
the
right
way
,
how
little
acquaintance
many
Christians
haue
with
Christ
,
of
whom
,
some
neuer
saw
his
face
,
neuer
saluted
him
:
others
haue
thought
it
their
best
securitie
to
stand
a
loose
and
follow
him
a
farre
off
:
and
others
after
a
little
acquaintance
with
him
,
doe
as
many
disciples
did
,
fall
off
from
him
,
and
walke
with
him
no
more
.
But
a
little
further
to
prosecute
the
point
in
particular
.
ruffianly
Protestants
,
who
strengthen
themselues
in
their
sinnes
,
sometimes
putting
off
all
the
feare
of
Gods
iustice
,
and
growing
into
contempt
of
his
iudgements
;
sometimes
absoluing
themselues
from
the
guilt
and
curse
of
sinne
in
hope
of
impunitie
;
as
though
the
Lord
were
become
an
idle
essence
,
who
hath
put
off
the
power
of
iudging
the
world
,
and
reuenging
the
wickednesse
of
it
.
The
Prophet
Zephanie
noted
in
his
time
such
a
knot
of
vngodly
men
that
were
frozen
in
their
dregges
:
they
said
in
their
hearts
,
tush
,
the
Lord
will
doe
neither
good
nor
euill
.
And
did
this
sinne
die
with
that
age
?
How
could
it
then
be
that
men
should
so
generally
fauour
themselues
in
their
lusts
,
and
become
so
violent
in
fulfilling
them
,
if
they
did
not
conceiue
peace
in
them
?
how
could
so
many
of
our
age
scorne
religion
,
contemne
godlinesse
,
outface
goodnesse
and
conscience
?
how
could
it
be
if
the
Lords
silence
bred
not
securitie
,
that
we
should
in
vaine
crie
out
so
loud
vpon
profaners
of
the
Lords
sabbaths
and
ordinances
,
against
adulterers
,
drunkard●
▪
〈◊〉
,
swearers
,
raylers
,
and
other
swarmes
of
such
sinners
,
all
whome
the
Apostle
hath
barred
from
any
portion
in
heauen
;
The
Lord
will
not
be
mercifull
to
that
man
,
but
the
wrath
of
the
Lord
,
and
his
iealousie
shall
smoake
out
against
him
,
and
euerie
curse
that
is
written
in
this
booke
shall
light
vpon
him
.
And
so
the
Lord
in
the
forenamed
Prophet
hath
threatned
,
that
whereas
they
thinke
to
lie
close
from
vnder
his
eye
,
who
hath
put
a
darke
cloud
betweene
himselfe
and
them
,
yet
he
will
search
as
with
lights
,
Consider
this
all
yee
that
forget
God
,
A
second
and
as
fearefull
deceit
as
the
former
,
is
that
proude
conceit
of
a
kind
of
inbred
and
inherent
righteousnesse
of
many
reputed
Christians
,
but
indeede
of
such
as
wanting
Christs
righteousnesse
,
seeke
to
sew
their
owne
●igleaues
together
.
The
Pharisies
in
their
time
thanked
God
that
they
were
not
as
other
men
;
they
were
whole
and
needed
no
Physitian
.
The
Laodiceans
tooke
themselues
to
be
rich
and
encreased
,
and
stood
in
neede
of
nothing
;
but
were
deceiued
,
and
sawe
not
themselues
in
a
true
glasse
,
which
would
haue
shewed
them
blindnes
,
&
nakednesse
,
and
pouertie
.
So
how
many
ciuill
,
iust
dealing
,
and
harmeles
men
,
euerie
where
are
there
at
this
day
,
who
ouerthrowe
themselues
with
this
deceit
?
which
ariseth
sometimes
by
measuring
themselues
with
themselues
;
as
the
proud
preachers
of
Corinth
,
seemed
somewhat
comparing
themselues
with
themselues
:
and
otherwhiles
by
comparing
themselues
with
others
whom
they
take
greater
sinners
then
themselues
,
as
the
Pharisies
did
:
but
especially
through
ignorance
,
or
a
dead
knowledge
of
the
righteousnesse
of
the
law
,
they
see
not
what
strict
righteousnesse
God
requireth
,
nor
their
owne
corruption
boyling
within
them
,
and
so
neglect
all
the
sence
of
their
secret
lusts
rising
vp
against
the
loue
of
God
or
man
,
and
that
incessantly
in
them
.
Paul
himselfe
without
the
lawe
was
aliue
,
and
so
are
these
in
all
vnconscionable
wayes
,
without
feare
of
damnation
,
without
trouble
of
conscience
,
and
sence
of
fearefull
sinnes
,
because
they
want
the
true
knowledge
of
the
lawe
to
worke
vpon
them
;
while
they
look
at
themselues
,
they
see
themselues
liue
strictly
according
to
humane
lawes
▪
they
keepe
their
words
,
are
good
to
the
poore
,
iollie
housekeepers
,
hold
them
to
old
rents
without
racking
,
their
tenants
pray
for
them
,
they
are
well
thought
of
in
their
country
,
and
what
neede
of
further
righteousness●
?
while
they
looke
at
others
,
they
see
some
adulterers
,
some
drunkards
▪
some
extortioners
;
they
thank
God
none
can
charge
them
with
such
crimes
.
Yea
sometimes
they
will
braue
themselues
with
great
professors
,
they
would
not
for
a
world
be
so
bad
as
they
,
so
couetous
,
so
contentious
,
so
hypocriticall
,
or
some
other
infirmities
shall
be
fathered
vpon
them
,
or
imputed
vnto
them
:
and
thus
they
puffe
vp
themselues
ouergrowne
with
desperate
diseases
,
while
they
scorne
others
as
it
were
for
the
toothach
.
Now
alas
what
a
generall
deceit
is
this
?
where
is
there
a
soule
in
towne
or
country
,
but
in
it
owne
conceit
is
aliue
?
which
yet
liueth
in
all
profanenesse
.
Poore
people
in
the
countrie
especially
content
themselues
with
going
to
Church
,
and
a
formall
seruice
,
but
without
all
spirit
and
life
,
yea
indeed
despise
the
word
and
prayer
,
and
yet
say
they
serue
God
as
well
as
others
,
or
as
they
neede
,
or
as
himselfe
giueth
them
leaue
.
They
meane
no
man
harme
they
say
,
yet
their
nature
must
needes
be
angrie
,
and
reuenge
too
,
if
men
much
prouoke
them
;
they
can
ordinarily
sweare
without
touch
,
because
they
say
they
hope
they
sweare
nothing
but
truth
,
or
by
nothing
but
that
which
is
good
.
If
they
curse
or
banne
,
they
were
vrged
vnto
it
:
they
can
seeke
out
to
the
witch
for
themselues
,
their
children
,
and
cattell
,
because
God
hath
prouided
a
salue
for
euerie
sore
:
they
defie
drunkennes
,
but
can
sometimes
in
the
weeke
resort
to
the
alehouse
for
good
fellowship
sake
:
they
are
no
common
gamsters
,
but
after
seruice
on
Sundaies
(
as
they
say
)
can
spend
away
the
time
for
good
neighbourhood
.
Oh
how
hath
the
deceitfulnes
of
sinne
ouerreached
these
poore
ones
,
and
put
out
their
eies
to
destruction
;
if
there
were
no
law
indeede
there
could
be
no
transgression
,
nor
these
could
be
no
sinnes
:
but
let
that
light
shine
once
vpon
the
conscience
,
let
the
voice
of
it
once
awaken
the
soule
out
of
these
dead
sleepes
,
they
would
as
fast
crie
out
of
themselues
and
their
courses
:
then
would
all
such
Pharisaicall
righteousnesse
vanish
as
the
smoake
in
the
winde
:
then
would
they
no
longer
say
with
the
Iewes
,
we
are
wise
,
the
word
of
the
Lord
is
with
vs
,
so
we
are
not
farre
from
heauen
:
or
so
farre
as
these
forward
Ministers
would
make
vs
beleeue
,
we
come
to
Church
,
we
loue
a
good
pulpitman
,
and
haue
good
and
faire
seruice
;
no
no
,
the
voice
would
be
,
that
other
which
followeth
,
we
haue
all
this
while
reiected
the
word
of
the
Lord
,
and
what
wisedome
can
be
in
vs
?
and
it
were
to
be
wished
,
that
euen
Gods
children
were
wise
to
discouer
this
deceite
in
themselues
,
which
otherwise
will
often
dead
their
diligence
in
the
waies
of
God
,
while
they
looke
in
themselues
,
or
compare
themselues
with
others
who
are
not
come
so
farre
as
they
:
but
let
them
with
the
Saints
looke
vp
vnto
the
pure
nature
of
God
,
and
to
the
perfect
law
of
righteousnesse
;
the
former
will
keep
them
low
in
their
own
eyes
,
and
the
latter
prouoke
to
truth
in
the
inward
parts
which
the
Lord
by
that
law
requireth
.
A
third
sort
of
men
as
farre
deceiued
as
the
former
,
are
secure
persons
,
who
beeing
baptized
into
the
name
of
Christ
,
as
yet
neuer
came
vnto
him
,
but
plod
on
in
all
dirtie
and
sinnefull
waies
;
with
many
pretenses
vnderpropping
themselues
,
but
neuer
examining
duly
whether
they
be
right
or
no.
And
because
the
waies
of
this
error
are
infinite
,
we
shall
not
do
amisse
in
discrying
some
few
of
them
:
and
tracing
them
,
we
shall
not
find
them
so
vnfrequented
,
but
that
infinite
numbers
of
secure
men
and
women
shall
be
found
in
euery
of
them
,
who
all
of
them
are
still
deceiued
,
and
as
they
were
borne
,
so
they
liue
in
errour
.
Of
these
I
will
mention
fiue
sorts
,
all
in
seuerall
pathes
,
but
neuer
one
in
the
right
.
1.
Are
superstitious
persons
,
who
take
vp
a
voluntarie
religion
,
which
hath
some
shew
of
wisedome
and
humblenesse
of
minde
;
worship
God
they
thinke
they
doe
,
but
it
is
vncommanded
,
deuout
they
are
,
but
resist
the
truth
,
as
those
deuout
women
who
resisted
Paul
.
What
a
number
of
Popish
minded
men
wander
after
vanitie
,
they
looke
at
antiquitie
,
at
consent
of
numbers
and
multitudes
of
men
,
who
are
readie
inough
to
betake
them
to
their
owne
inuentions
.
Hence
is
it
that
you
shall
ouertake
hundreths
that
are
set
forward
on
their
Pilgrimages
:
and
see
thousands
who
are
set
downe
or
kneeling
before
their
Idols
;
besides
numbers
that
are
wilfull
prisoners
,
cheined
in
their
own
bands
and
wicked
vowes
of
pouertie
,
single
life
,
abstinence
,
and
such
like
.
And
what
ground
haue
they
for
all
this
?
they
haue
learned
the
protestation
of
the
Iewes
,
We
will
doe
whatsoeuer
goeth
out
of
our
owne
mouth
,
we
will
offer
to
the
Queene
of
heauen
as
we
haue
done
,
euen
we
,
our
Fathers
,
our
Princes
,
and
our
people
;
for
then
we
had
store
of
all
things
,
and
euery
thing
was
cheape
.
Nay
,
as
though
the
truth
were
impropriate
vnto
them
,
they
are
so
zealous
in
their
way
,
that
if
Peter
or
Paul
should
stand
against
their
traditions
,
they
would
thinke
they
did
God
good
seruice
to
kill
them
,
as
Christ
foreprophecied
:
Let
God
be
glorified
;
yet
sit
they
downe
here
most
securely
as
in
a
good
way
,
whereas
alas
,
all
is
deceit
;
this
beeing
the
way
which
is
good
in
a
mans
owne
eyes
,
but
the
issues
of
it
are
death
:
2.
Sort
are
generall
or
Catholike
Protestants
,
of
all
,
any
,
or
no
religion
;
these
content
themselues
with
the
Iewes
to
say
,
the
Temple
,
the
Temple
,
the
Couenant
,
Abrahams
seed
,
&c.
so
these
finde
a
religion
established
,
and
they
loue
it
because
it
is
crowned
,
and
bringeth
in
abundance
of
prosperitie
with
it
;
they
hate
Poperie
also
,
because
the
lawes
hate
it
;
but
neuer
knew
,
nor
care
to
know
what
the
power
and
life
of
godlinesse
euer
meant
;
to
whom
the
Lord
may
say
as
to
them
.
Say
not
the
Temple
,
lying
words
:
we
haue
the
Word
,
Sacraments
,
Prayer
,
Peace
,
&c.
but
get
the
power
of
godlinesse
,
if
you
would
not
beguile
your
owne
soules
;
Amend
your
waies
and
workes
,
execute
iudgement
,
oppresse
not
the
stranger
,
fatherlesse
,
and
widowe
,
follow
not
after
other
Gods
.
3.
Sort
are
a
rable
of
idle
Protestants
,
whose
carnall
hearts
turne
the
grace
of
God
into
wantonnesse
.
Charge
his
conscience
with
his
sinnes
,
strike
him
downe
for
his
vnlawfull
courses
,
or
neglect
of
good
duties
;
he
can
saue
his
head
with
the
doctrine
of
free
iustification
without
works
,
or
tell
you
that
the
best
man
sinneth
seauen
times
a
day
,
or
that
we
are
concluded
vnder
sinne
,
that
God
might
haue
mercie
on
all
,
or
that
where
sinne
aboundeth
,
grace
aboundeth
much
more
,
and
that
we
are
not
saued
by
the
workes
of
the
law
:
but
O
vaine
man
,
saith
Iames
,
dost
thou
imagine
a
sauing
faith
without
repentance
,
and
works
of
pietie
and
loue
?
dost
thou
professe
an
holy
religion
,
and
by
the
loosenes
of
thy
life
,
makest
that
holy
way
of
God
euill
spoken
of
?
did
not
the
latter
end
of
the
former
Chapter
teach
vs
,
that
Christ
died
not
only
to
set
vs
free
from
the
curse
of
sinne
,
but
from
the
courses
of
iniquitie
,
that
we
should
become
zealous
of
goodworkes
?
Christ
saueth
no
other
,
and
therefore
deceiue
not
thy selfe
.
The
fourth
sort
may
well
carrie
the
title
of
craftie
Christians
,
as
also
of
free-will
Protestants
,
who
for
the
present
walke
in
a
secure
path
,
and
will
not
yet
be
acquainted
with
repentance
for
their
sinne
:
they
thinke
it
fit
to
be
knowne
and
practised
,
and
so
they
meane
hereafter
,
but
in
the
meane
time
because
their
sinne
is
not
vnpardonable
,
and
God
calleth
at
all
houres
,
and
they
may
as
well
afterward
repenting
find
forgiuenesse
:
therefore
are
they
deafe
against
all
our
doctrine
of
repentance
:
all
the
meanes
we
vse
auaile
not
for
their
good
,
but
by
Gods
iust
iudgement
to
their
hardning
,
blinding
,
and
further
damnation
:
and
this
is
as
fearefull
as
flie
,
and
as
generall
a
deceit
as
any
of
the
former
.
What
meane
those
many
exhortations
,
seeke
the
Lord
while
he
may
be
found
,
and
to
day
if
yee
will
heare
his
voice
harden
not
your
hearts
;
and
this
is
the
acceptable
time
:
the
which
gratious
inuitations
while
men
haue
put
off
,
how
hath
the
seueritie
of
the
almightie
cut
them
off
suddenly
by
strange
deaths
?
and
this
most
deseruedly
,
in
that
they
had
so
long
abused
the
time
of
his
patience
.
Rev.
3.21
.
The
Lord
gaue
Iezabel
a
time
to
repent
,
but
she
repented
not
:
and
what
was
the
issue
of
it
?
Behold
I
will
cast
her
into
a
bed
of
sorrow
and
great
affliction
.
So
the
Lord
would
haue
purged
the
impenitent
Iew
,
but
he
would
not
be
purged
,
therefore
saith
the
Lord
,
Thou
shalt
not
be
purged
till
I
haue
caused
my
wrath
to
come
vpon
thee
.
The
fifth
sort
of
secure
persons
may
be
called
sensible
Protestants
,
who
by
outward
things
iudge
themselues
highly
in
Gods
bookes
:
and
many
both
rich
and
poore
tread
in
this
path
.
Rich
men
need
not
seeke
for
further
ground
of
Gods
fauour
,
then
that
their
hand
hath
found
out
riches
,
and
they
are
increased
in
their
possessions
,
and
prospered
in
their
labours
:
And
how
can
it
be
other
,
seeing
vengeance
must
pursue
the
wicked
,
and
if
they
were
so
,
they
could
not
be
prospered
so
long
,
and
diuersly
as
they
are
.
Thus
Dauid
obserued
of
wicked
rich
men
:
their
houses
were
peaceable
without
feare
;
and
because
they
are
not
in
affliction
like
other
men
,
pride
compasseth
them
as
a
chaine
:
they
seeke
not
after
God
,
nor
sound
and
setled
peace
in
him
:
but
little
knew
they
the
end
of
that
fat
pasture
;
he
learned
at
the
sanctuarie
,
The
fourth
and
last
sort
of
men
who
are
deceiued
▪
and
wander
out
of
the
good
way
,
are
some
that
seeme
to
themselues
and
others
to
be
very
good
Christians
,
at
least
none
of
the
worst
:
and
yet
many
of
them
little
better
then
some
of
the
former
.
And
these
are
of
two
sorts
:
some
are
deceiued
in
regard
of
their
sinnes
;
others
in
regard
of
their
graces
or
vertues
.
Of
the
former
sort
.
There
be
some
,
who
because
they
are
not
carried
to
such
sinnes
as
they
see
others
,
they
conclude
presently
that
they
are
in
the
right
way
to
heauen
,
whereas
there
may
be
a
worke
of
the
word
and
spirit
forcible
against
many
sinnes
,
where
there
is
no
sauing
grace
in
the
soule
.
Hence
is
it
that
many
,
1.
before
sinne
,
are
vexed
at
it
and
affraid
of
it
,
and
are
loth
to
be
too
bold
with
it
,
but
hating
the
punishment
more
then
the
sinne
,
they
goe
through
stitch
at
length
as
Herod
against
Iohn
,
and
Pilate
against
Christ
.
Others
can
auoide
sinne
,
as
swearing
,
drinking
,
vncleannesse
,
&c.
but
haue
a
false
finger
that
hath
laid
hold
vpon
some
one
or
moe
,
which
shall
bee
dearer
then
to
forgoe
for
naught
;
so
as
all
sinnes
shall
not
be
left
:
nay
they
will
in
some
cases
be
very
commendable
,
euen
aboue
good
Christians
,
in
repressing
corruptions
,
and
yet
not
bee
clensed
from
their
filthinesse
.
Thus
Haman
could
a
long
time
refraine
himselfe
from
Mordecay
.
2.
After
sinne
many
moe
can
deceiue
themselues
with
a
counterfeit
repentance
,
whereby
they
can
feele
it
,
crie
out
vpon
it
,
and
confesse
it
with
griefe
:
d●●sembling
Saul
,
cursed
Cain
,
treacherous
Iudas
,
and
hard
hearted
Pharaoh
〈◊〉
doe
thus
much
;
and
yet
this
is
all
the
repentance
of
many
,
who
think
that
hereby
they
haue
receiued
a
sound
cure
.
Hence
haue
we
many
,
that
after
their
sinne
with
a
Lord
haue
mercie
,
or
saying
ouer
of
a
prayer
,
with
a
forced
sigh
,
drawe
a
skinne
ouer
their
consciences
,
and
for
the
time
there
is
peace
.
And
others
who
haue
spent
their
whole
liues
in
oppression
,
and
grinding
the
faces
of
the
poore
;
euery
pennie
of
whose
wealth
is
worse
gotten
then
other
;
if
about
the
time
of
their
death
they
giue
a
little
trifle
to
the
poore
,
or
be
liberall
for
a
sermon
,
or
set
apart
some
small
thing
to
some
good
vses
;
they
rest
herein
as
a
sufficient
acquittance
from
all
their
vnrighteousnesse
:
whereas
they
neuer
thinke
of
●●tisfaction
,
and
restoring
againe
that
they
haue
robbed
,
according
to
the
●aw
of
repentance
.
Let
such
punish
themselues
,
pray
,
fast
▪
giue
almes
,
and
yet
the
Lord
will
neuer
a
whit
regard
,
for
here
are
no
bands
of
wicnednes
loosed
.
Others
by
some
short
humiliation
in
a
seruile
kinde
of
flatterie
of
God
proceeding
of
slauish
feare
and
selfe-loue
,
will
come
and
confesse
their
sinne
,
and
promise
they
will
no
more
so
transgresse
,
but
yet
they
dissemble
with
their
double
hearts
:
for
how
many
haue
we
knowne
whose
extorted
righteousnesse
hath
been
as
the
morning
dew
?
In
their
sicknes
and
distresse
they
haue
humbled
themselues
,
but
with
the
Iewes
for
corne
and
wine
:
they
haue
howled
and
cried
vpon
their
beds
,
but
they
returned
not
to
the
most
high
;
they
affected
deliuerance
,
not
repentance
:
nor
further
fawned
vpon
God
then
to
get
out
of
his
hands
.
By
these
wordly
sorrowes
,
infinite
men
deceiue
themselues
,
and
rest
in
them
as
sufficient
repentance
.
The
latter
sort
are
they
,
that
deceiue
themselues
in
turning
their
eyes
from
their
sins
,
to
some
vertues
or
graces
which
they
find
in
their
soules
.
Hence
haue
we
men
,
that
can
be
diligent
in
hearing
the
word
,
and
that
gladly
with
Herod
,
and
thinke
that
enough
to
dispence
with
their
holding
of
their
Herodias
,
some
sweet
sinne
or
other
.
Others
can
reioyce
and
be
affected
,
as
we
haue
knowne
soft
hearted
Protestants
,
that
could
melt
at
sermons
into
teares
,
with
great
affection
,
and
yet
haue
made
little
conscience
of
their
wayes
:
but
not
mortifying
the
deeds
of
the
flesh
,
haue
yeelded
to
their
lusts
the
raines
in
all
libertie
.
Others
can
receiue
the
word
,
talke
of
it
,
yeeld
a
seemely
obedience
vnto
it
,
any
man
would
say
,
they
were
surely
good
Christians
,
yet
as
bad
ground
they
giue
it
not
depth
enough
;
they
giue
it
the
vnderstanding
and
some
affection
,
but
the
will
and
the
whole
ioy
is
not
carried
vnto
it
.
If
they
talke
of
it
,
it
is
but
as
such
as
onely
haue
tasted
it
with
their
tongues
,
(
as
cookes
do
their
seruices
)
but
they
haue
not
filled
their
bellie
with
it
,
as
they
for
whom
it
is
prepared
.
Their
sightly
obedience
is
like
Herods
,
who
did
many
things
because
Iohn
was
a
good
man
.
In
a
word
,
they
can
be
reuerent
&
liberall
to
Ministers
,
kind
to
professors
,
forward
in
good
motions
,
can
lend
their
hands
or
purses
to
helpe
the
godly
out
of
trouble
;
&
yet
in
all
these
commendable
duties
are
like
a
deceitfull
bow
,
which
being
cast
&
crooked
,
let
the
eye
aime
neuer
so
right
at
the
marke
,
it
casteth
it
quite
besides
all
the
way
;
euen
so
all
these
proceeding
from
deepe
hypocrisie
,
&
done
not
purely
,
but
sinister
respects
furthering
them
,
deceiue
the
soule
,
&
keepe
it
farre
from
the
happinesse
of
it
.
I
graunt
that
in
a
good
heart
naturall
hypocrisie
will
be
mingling
it selfe
in
the
bringing
forth
of
such
fruites
;
but
yet
it
swayes
not
the
heart
,
it
is
resisted
and
mastered
;
so
as
the
maine
sway
of
a
good
heart
is
sincere
,
choosing
good
things
and
doing
them
purely
for
God
and
themselues
;
but
thus
it
is
not
in
the
former
.
Vse
.
1.
All
this
so
large
a
doctrine
sheweth
,
what
a
number
of
men
and
women
,
who
seeme
good
Christians
,
are
yet
in
their
naturall
condition
,
and
haue
not
a●tained
the
first
degree
of
their
renouation
;
but
deceiued
they
were
borne
,
so
they
liue
,
&
so
without
Gods
great
mercie
are
they
like
to
die
.
And
●he
miserie
of
this
condition
,
is
like
that
of
a
man
that
hath
a
thousand
deadly
diseases
on
him
,
and
yet
is
sencelesse
of
them
all
,
whose
case
euerie
man
will
say
is
remedilesse
.
Let
euery
man
and
woman
enter
into
the
narrowe
examination
of
themselues
,
and
neuer
be
at
rest
till
they
finde
themselues
renewed
in
the
spirit
of
their
minds
.
2.
If
God
haue
let
any
man
see
his
error
hereby
,
that
he
can
truely
say
that
he
hath
beene
deceiued
,
but
now
hath
the
path
of
life
reuealed
vnto
him
;
let
him
acknowledge
all
this
to
be
the
finger
of
God
,
and
still
pray
with
Dauid
,
open
mine
eyes
that
I
may
see
further
into
thy
lawe
,
for
so
I
shall
see
mine
owne
errors
the
better
:
and
▪
hide
not
thy
commandements
from
me
.
3.
If
thou
seest
any
man
goe
on
in
any
of
these
deceiueable
courses
,
pitie
him
,
pray
for
him
,
counsell
him
,
deale
meekely
and
tenderly
with
him
,
for
thou
wast
also
in
time
past
deceiued
.
Seruing
the
lusts
and
diuerse
pleasures
,
]
Hauing
spoken
of
the
corruption
of
mind
in
men
vnconuerted
,
now
we
come
to
the
depravation
of
their
wills
;
the
which
is
liuely
described
in
two
degrees
.
1.
In
that
it
is
a
seruant
,
and
hath
lost
the
freedome
wholly
.
2.
In
that
it
is
a
seruant
to
lusts
,
and
that
not
to
one
but
diuerse
pleasures
.
obiect
.
First
,
according
to
the
subiects
it
is
diuersly
considered
.
1.
In
some
subiects
the
will
is
confirmed
and
free
to
nothing
but
good
,
and
that
either
by
nature
,
as
in
God
himselfe
,
or
by
grace
,
as
in
the
good
angels
,
and
in
men
who
are
renewed
in
the
highest
degree
,
that
is
,
the
Saints
departed
,
who
immutably
will
onely
good
and
onely
well
.
2.
In
some
other
subiects
the
will
is
ob●●●med
and
hardened
in
euill
,
and
free
to
will
nothing
else
,
as
in
the
wicked
angels
and
damned
men
.
3.
In
some
other
it
is
more
indifferent
,
as
in
men
on
earth
,
whether
renewed
,
or
in
the
state
of
corruption
.
In
the
former
of
which
,
as
the
subiect
is
but
in
part
freed
from
the
power
of
sinne
,
so
is
the
will
:
it
is
so
farre
as
flesh
and
sauouring
of
the
old
man
,
free
to
will
things
belowe
according
to
the
corrupt
nature
:
and
as
farre
as
it
is
spirit
,
and
hath
a
worke
of
renovation
,
it
is
freed
to
will
supernaturall
and
diuine
things
.
But
all
these
subiects
are
remooued
as
not
that
which
our
Apostle
speaketh
of
;
who
not
obscurely
speaketh
of
naturall
men
,
and
their
wills
so
farre
as
vnchanged
.
Secondly
,
for
the
obiect
of
this
bondage
.
1.
We
denie
not
in
the
will
of
vnconuerted
men
a
passiue
power
vnto
good
,
that
it
can
posse
velle
:
but
by
this
I
meane
a
capablenes
or
abilitie
of
willing
that
which
is
truely
good
,
not
by
any
principle
in
it selfe
,
3.
We
denie
not
but
that
the
vnconuerted
will
hath
a
more
full
freedome
in
naturall
actions
,
as
to
eate
,
drinke
,
walke
,
speake
,
which
without
this
speciall
grace
,
although
not
without
generall
,
it
can
commendably
,
but
not
holily
performe
.
4.
We
denie
not
to
this
will
a
maimed
power
and
freedome
in
morall
humane
vertues
,
as
of
prudence
,
chastity
,
fortitude
,
iustice
,
which
are
bestowed
in
great
measure
by
the
common
grace
of
the
spirit
,
not
onely
to
some
within
the
Church
,
as
Saul
,
who
was
changed
into
an
other
man
:
but
euen
without
,
as
to
Cyrus
,
Alexander
,
Aristides
,
Socrates
:
but
yet
in
the
actions
of
these
vertues
this
will
is
halfe
dead
and
wounded
.
I
call
it
a
maymed
power
and
freedome
,
because
it
is
a
certaine
kind
of
libertie
in
some
externall
obedience
and
discipline
towards
the
lawe
of
God
;
and
yet
vtterly
separated
from
the
internall
and
spirituall
obedience
of
it
.
Which
meeteth
also
with
an
other
chiefe
obiection
of
the
Papists
:
And
therefore
where
the
Apostle
affirmeth
it
a
meere
seruant
,
it
must
be
meant
of
morall
good
,
secundum
gratiam
.
Whence
the
conclusion
ariseth
,
That
in
such
things
as
pertaine
to
God
and
true
godlinesse
,
the
vnregenerate
hath
no
power
nor
freedome
of
will
at
all
,
no
not
so
much
as
to
will
his
owne
conuersion
.
This
conclusion
directly
bendeth
it selfe
against
that
which
is
the
maine
of
the
Controuersie
betweene
vs
and
the
Church
of
Rome
,
about
this
point
of
free-will
:
which
(
not
to
bring
downe
so
farre
as
from
their
master
Lumbard
,
who
was
Bishop
of
Paris
about
400.
yeares
since
,
and
the
schoolemen
after
him
,
Thomas
,
Scotus
,
Bonaventure
,
Byel
,
&c.
)
we
will
gather
out
of
the
present
doctrine
of
the
Church
of
Rome
,
as
it
is
auouched
in
the
councell
of
Trent
,
the
Romish
Catechisme
,
and
Bellarmine
himselfe
:
from
whence
I
take
out
the
maine
difference
betweene
vs
into
these
two
positions
.
The
former
,
that
a
man
hath
free-will
left
in
his
nature
in
things
pertaining
to
saluation
,
although
not
without
all
grace
.
The
cursed
Conventicle
curseth
those
that
dare
affirme
free-will
since
the
fall
to
be
lost
,
or
extinct
:
and
that
they
meane
in
spirituall
things
,
the
other
Canons
following
shew
.
not
wrought
,
but
helped
by
the
holy
Ghost
.
The
counsell
curseth
those
that
denie
,
that
free-will
cooperateth
with
God
,
and
that
it
disposeth
not
it selfe
to
obtaine
the
grace
of
iustification
,
or
is
meerely
passiue
.
Bellarmine
in
the
tenth
cap.
of
the
former
booke
affirmeth
,
coworkers
with
God
,
so
often
is
the
facultie
of
our
freewill
affirmed
in
such
works
,
and
that
not
as
it
is
wrought
by
the
grace
of
God
,
but
as
it
is
in
it selfe
,
and
in
it
own
nature
.
Such
testimonies
out
of
their
writers
were
infinite
;
but
these
as
cleare
inough
shall
suffice
.
We
teach
the
cleane
contrarie
vpon
good
grounds
,
of
which
I
will
giue
a
tast
briefly
.
1.
If
we
be
wholly
flesh
,
which
is
flat
contrarie
to
the
spirit
,
then
can
there
be
no
preparation
to
iustification
before
regeneration
.
That
which
is
contrarie
maketh
no
preparation
to
the
contrarie
,
dead
in
trespasses
and
sinnes
,
then
can
we
rot
away
and
consume
in
them
;
but
to
know
or
performe
the
things
of
spirituall
life
we
no
more
can
,
then
a
man
naturally
dead
can
prepare
himselfe
vnto
or
performe
the
actions
of
naturall
life
.
But
howsoeuer
the
Papists
mince
the
matter
,
and
say
we
are
like
the
Samaritane
left
halfe
dead
and
wounded
,
the
Scripture
saith
plaine
inough
that
we
are
dead
in
trespasses
,
and
like
Lazarus
dead
and
rotting
in
the
graue
:
to
which
purpose
we
might
amplifie
those
many
phrases
of
our
quickning
,
of
our
raysing
,
of
our
new
birth
,
and
of
our
new
creation
.
I
hope
they
will
blush
to
say
that
a
thing
not
created
,
can
dispose
it selfe
to
the
creation
of
it selfe
.
3.
In
how
many
places
are
these
things
laid
out
of
the
power
of
man
?
as
where
it
is
said
,
●e
imagineth
onely
euill
continually
,
that
is
,
naturally
.
Who
can
bring
a
cleane
thing
out
of
filthinesse
?
can
a
blackmoore
change
his
skinne
,
or
a
leopard
his
spottes
?
can
euill
trees
bring
forth
good
fruits
?
how
can
ye
speake
well
beeing
euill
?
I
knowe
(
saith
Ieremie
)
it
is
not
in
man
to
dispose
his
way
:
and
we
are
not
able
to
thinke
any
thing
of
our selues
:
and
much
lesse
are
we
able
to
thinke
any
thing
well
:
and
yet
steppeth
out
a
Popish
spirit
and
saith
,
yes
by
Saint
Pauls
leaue
,
we
can
both
thinke
well
,
and
will
well
,
and
dispose
well
,
and
doe
well
,
without
the
speciall
aide
of
God
:
let
them
beleeue
him
that
preferre
Romish
traditions
before
Apostolicall
writings
.
4.
How
often
is
our
whole
conuersion
for
the
beginning
and
proceeding
,
the
first
,
middle
,
and
last
of
it
,
attributed
wholly
to
the
grace
of
God
?
None
commeth
to
the
Sonne
,
vnlesse
the
Father
drawe
him
:
drawe
me
,
and
we
will
runne
after
thee
:
without
mee
yee
can
doe
nothing
:
It
is
he
that
worketh
both
to
will
and
to
doe
:
If
the
Sonne
set
you
free
,
ye
are
free
indeede
:
conuert
vs
Lord
,
and
we
shall
be
conuerted
:
we
are
his
workemanshippe
created
to
good
works
:
I
will
giue
an
heart
of
flesh
:
But
I
may
not
be
infinite
in
testimonies
.
5.
We
haue
heard
that
the
whole
vnderstanding
is
corrupted
;
and
therefore
much
more
the
will
,
which
is
nothing
but
a
facultie
of
willing
,
or
●illing
that
which
is
first
vnderstood
and
iudged
of
in
the
minde
:
yea
indeede
if
either
be
worse
then
other
,
it
is
the
will
:
hence
is
that
speach
,
the
good
that
I
see
and
approoue
,
I
doe
not
:
by
the
benefit
of
vnderstanding
,
men
often
see
their
dutie
;
they
knewe
God
,
but
glorified
him
not
as
God
.
The
maine
obiections
are
briefly
answered
alreadie
,
and
we
will
spend
no
more
time
in
them
,
but
come
to
the
second
point
or
degree
of
this
corruption
.
The
second
degree
of
corruption
of
will
is
,
that
it
serueth
lusts
and
diuerse
pleasures
.
Sinnes
are
called
lusts
,
because
they
be
indeede
so
many
inordinate
desires
against
the
commandement
.
And
pleasures
,
because
of
the
imagination
of
them
that
commit
sinne
,
beeing
carried
away
with
the
present
pleasure
and
sweetnesse
of
them
.
And
diuerse
pleasures
,
1.
because
they
are
many
in
themselues
:
and
though
euerie
man
yeeld
not
seruice
to
euery
one
,
Vse
.
1.
These
two
degrees
lead
vs
further
into
our
miserie
then
before
,
when
we
see
the
will
yet
more
rebellious
then
the
minde
was
blind
:
and
yet
more
then
so
,
taking
care
to
fulfill
the
lusts
of
the
flesh
.
wages
of
vnrighteousnesse
.
2.
This
doctrine
sheweth
,
that
such
men
as
haue
not
receiued
grace
to
moderate
themselues
,
and
their
affections
in
their
pleasures
,
are
not
yet
regenerate
.
It
is
a
dangerous
note
when
pleasure
must
take
place
of
things
of
an
higher
straine
,
euen
matters
of
Gods
worship
,
publike
or
priuate
.
The
Apostle
Peter
teacheth
,
that
where
grace
taketh
vp
the
affection
,
and
worketh
effectually
,
girding
vp
of
the
loynes
with
sobrietie
.
3.
It
teacheth
vs
to
striue
in
the
renewing
of
our selues
;
that
seeing
this
seruice
of
lusts
is
so
deceitfull
and
dangerous
,
we
should
neuer
finde
our selues
at
ease
till
we
find
a
charge
in
our
will
,
till
these
sinnefull
pleasures
be
as
bitter
,
as
euer
they
were
sweete
,
till
we
can
striue
as
resolutely
against
them
,
as
euer
we
serued
vnder
them
cheerefully
.
And
because
this
change
is
not
wrought
all
at
once
,
but
by
degrees
;
nor
sprowteth
vp
as
the
lilies
,
which
growe
but
neither
labour
nor
spinne
:
we
must
vse
the
meanes
appointed
hereunto
:
as
namely
,
the
daily
vse
of
the
word
,
prayer
,
faith
,
obedience
,
watchfulnesse
,
combate
against
sinne
,
and
no
grace
must
be
wrapped
vp
in
the
napkin
,
or
hid
in
the
earth
:
but
as
these
means
worke
and
vphold
this
change
,
by
begetting
and
confirming
faith
,
which
is
a
daily
purifier
;
so
must
they
be
carefully
vsed
of
euery
one
that
would
find
this
blessed
worke
of
grace
within
his
soule
.
4.
Seeing
when
we
are
most
renewed
in
this
life
,
we
shall
be
changed
but
in
part
;
and
the
law
of
the
members
will
be
still
rebelling
against
the
lawe
of
the
minde
,
let
vs
looke
vp
,
and
long
after
that
glorie
wherein
we
shall
be
totally
set
free
from
this
rebellion
,
and
haue
the
full
accomplishment
of
that
saluation
,
the
beginnings
of
which
we
haue
here
onely
attained
vnto
;
wherein
we
shall
not
onely
not
sinne
,
but
not
will
to
sinne
;
nay
we
shall
as
perfectly
hate
and
resist
it
,
as
we
shall
perfectly
loue
God
,
and
inseparably
cleaue
vnto
him
for
euer
.
5.
Especially
professors
must
encrease
their
skill
in
knowing
,
iudgment
〈◊〉
discerning
and
diligence
in
auoiding
these
disordered
and
noysome
lusts
,
which
otherwise
will
blemish
the
best
things
they
haue
receiued
,
and
darken
the
best
duties
they
attempt
.
It
is
pitifull
to
see
how
Christians
and
professors
not
watching
as
they
were
wonte
,
are
hurried
back
into
their
old
seruice
,
and
bolts
,
to
the
which
they
long
since
seemed
to
haue
bid
adew
.
One
hath
his
passion
and
inordinate
desire
of
malice
,
bitternesse
,
sullennes
,
and
vnquietnesse
to
which
as
if
he
had
neuer
beene
free
borne
he
willingly
serueth
.
Another
serueth
his
tooth
,
his
appetite
,
his
backe
and
bellie
;
he
must
be
delicate
in
dyet
,
costly
in
apparell
,
and
no
whit
abate
of
his
superfluitie
when
hard
times
should
call
him
to
remember
Iosephs
affliction
much
more
then
he
doth
.
as
the
truth
is
in
Christ
;
Liuing
in
maliciousnesse
,
and
envie
,
hatefull
,
and
hating
one
another
.
hating
one
another
,
Now
this
beeing
the
estate
of
euery
naturall
man
,
that
his
whole
conuersation
is
monstrously
depraued
,
so
as
he
spendeth
his
daies
and
consumeth
his
time
in
mallice
,
enuie
,
hatred
,
and
such
hatefull
courses
:
it
may
let
many
a
man
see
how
little
they
are
escaped
from
the
filthinesse
of
nature
.
For
1.
how
doe
the
liues
of
most
men
shew
that
the
spirit
which
lusteth
after
envie
ruleth
them
?
First
,
reioyce
in
euill
:
Be
not
glad
,
saith
Salomon
,
when
thine
enemie
falleth
,
nor
let
thine
heart
reioyce
when
he
stumbleth
,
which
is
a
needefull
lesson
in
these
times
wherein
charitie
is
growne
so
cold
.
Secondly
,
in
mens
speaches
,
how
doth
Satan
tippe
many
mens
tongues
and
set
them
on
fire
with
all
manner
of
malicious
and
murdering
speaches
?
what
is
more
common
speach
then
detraction
and
impayring
from
the
iust
praise
of
men
?
no
companie
freeth
it selfe
but
a
man
may
obserue
some
mens
names
nibled
at
,
and
gnabled
vpon
:
that
euery
mans
mouth
is
become
a
verie
moath
vnto
the
good
name
of
his
neighbour
.
And
others
a
little
prouoked
,
speake
nothing
but
swords
,
as
though
they
would
with
euerie
word
kill
their
brother
:
and
hence
are
such
distempers
as
men
in
companies
breake
into
;
if
their
patience
be
neuer
so
little
assayled
,
it
is
ground
enough
of
disgorging
without
all
respect
of
person
or
place
,
truth
or
falshood
,
whatsoeuer
malice
it selfe
can
mischieuously
deuise
:
here
is
a
picture
of
a
pure
naturall
man
,
or
if
a
Christian
,
of
one
that
hath
too
farre
forgot
himselfe
.
3.
In
the
actions
of
life
,
what
a
cloud
of
friuolous
suites
,
and
yet
firie
inough
,
witnesse
the
malice
and
enuie
of
mens
hearts
;
if
a
mans
beast
look
but
ouer
an
other
mans
hedge
,
and
so
make
but
offer
of
a
trespasse
,
or
any
other
such
triuiall
colour
,
is
sufficient
to
fire
the
gunpowder
within
,
and
to
carrie
the
controuersie
with
such
violence
,
as
one
must
yeeld
or
both
be
blowne
vp
.
But
the
most
fearefull
and
wretched
worke
of
this
inbred
corruption
is
most
apparant
,
in
the
pursuit
of
good
men
,
because
they
are
good
:
for
who
be
he
neuer
so
good
can
stand
before
enuie
,
which
feedeth
euen
vpon
vertue
and
goodnesse
it selfe
?
this
was
the
deuills
sinne
,
tormenting
himselfe
because
our
first
parents
retained
with
their
innocencie
their
place
in
paradise
,
when
himselfe
by
his
sinne
was
throwne
downe
from
his
habitation
.
A
vile
fruit
of
this
sinne
appeared
not
long
after
in
Caine
,
who
cast
downe
his
countenance
vpon
his
brother
,
and
slewe
him
,
because
his
workes
were
good
and
acceptable
,
and
his
owne
euill
:
then
begun
the
persecution
of
the
Church
,
and
hath
continued
till
this
day
.
How
this
envie
and
malice
of
vnconuerted
hearts
wrought
against
Christ
himselfe
,
the
historie
maketh
plaine
:
The
Pharisies
were
euer
carping
at
his
gracious
words
,
and
glorious
workes
,
and
at
the
last
,
deliuered
him
for
enuie
to
be
crucified
.
And
how
it
is
not
idle
at
this
day
against
his
members
,
experience
prooueth
:
Is
it
not
the
common
sinne
of
this
day
,
to
style
all
the
profession
of
religion
vnder
the
title
of
hypocrisie
or
precisenes
,
or
brand
it
with
the
affectation
of
a
Saintish
puritie
?
How
furiously
doe
men
breath
out
all
manner
of
indignities
and
contumelies
against
such
as
more
carefully
looke
toward
the
wayes
of
God
?
But
alas
what
hath
the
righteous
done
;
for
what
good
work
do
men
lay
such
load
on
them
?
why
was
Ioseph
hated
of
all
his
brethren
,
and
sold
and
bought
among
them
,
what
had
he
done
?
surely
his
carriage
was
so
wise
,
so
dutifull
,
and
respectiue
,
that
his
father
could
not
but
loue
him
aboue
the
rest
;
and
his
life
was
a
reall
reprehension
of
all
the
rest
:
so
is
it
the
verie
light
which
is
hated
,
because
it
checketh
the
darkenes
of
the
world
,
which
loueth
her
owne
.
But
how
do
these
men
iniurie
them selues
most
of
all
?
what
manner
of
men
may
we
repute
them
,
who
the
better
any
man
is
,
the
lesse
they
can
abide
him
?
A
good
man
the
more
of
Gods
image
he
espieth
in
an
other
,
the
more
(
as
he
is
bound
)
doth
he
loue
and
honour
him
.
Againe
,
whereas
euerie
man
should
imitate
the
best
examples
and
so
walke
more
cheerefully
to
heauen
together
:
the
malice
of
these
towards
them
will
not
suffer
them
,
either
to
do
good
vnto
them
,
or
take
any
good
from
them
.
Which
worke
of
malice
is
so
bold
,
as
wee
may
reade
it
in
mens
foreheads
,
and
heare
it
from
their
mouths
,
that
they
will
take
no
good
neither
by
the
doctrine
,
nor
by
the
life
of
that
minister
,
whose
light
reprooueth
their
darkenesse
.
But
Ahab
while
he
acknowledgeth
Micha
a
Prophet
of
God
,
will
hate
him
notwithstanding
,
and
therefore
will
receiue
no
direction
from
him
:
euen
so
we
want
not
such
as
hearing
the
preacher
rebuke
,
and
apply
the
word
against
their
particular
sinnes
;
no
sooner
commeth
the
finger
to
the
bile
,
or
the
quicke
touched
,
but
the
carnall
heart
beginneth
to
boyle
,
and
saith
,
this
man
meaneth
me
,
he
hath
some
spite
at
me
,
he
hath
heard
something
of
me
,
he
spendeth
some
of
his
anger
against
me
,
I
will
heare
him
no
more
;
whereas
indeed
it
is
the
light
of
the
word
alone
which
ransaketh
their
consciences
,
and
it
is
no
other
but
the
natural
malice
of
the
heart
against
the
truth
,
and
bringers
of
it
,
which
hindereth
the
entrance
of
the
word
for
the
time
present
and
to
come
.
By
this
meanes
thorough
Gods
iust
iudgement
a
number
lay
the
blocke
in
their
owne
way
,
whereupon
they
break
the
necke
of
their
soules
:
and
it
is
to
be
doubted
,
that
many
of
our
meeke
hearers
would
entertain
vs
,
&
our
word
as
curteously
as
Herod
did
Iohn
,
so
long
as
we
meddle
not
with
their
Herodias
,
their
damsell
sinne
:
but
if
Iohn
shall
meddle
with
that
,
there
is
no
way
but
one
,
he
must
kisse
the
prison
,
and
buy
his
boldnes
dearer
then
so
.
Secondly
,
this
must
teach
vs
that
professe
our selues
to
be
the
Lords
,
to
abhorre
all
the
sinnes
of
this
suite
,
and
to
banish
such
filthy
fruits
of
the
flesh
,
which
God
giueth
them
vp
vnto
who
are
of
a
reprobate
mind
;
were
such
in
times
past
,
but
now
are
begotten
vnto
God
:
which
were
it
not
a
forceable
reason
,
the
Apostle
would
not
so
often
beat
vpon
it
:
as
Col.
3.8
.
But
now
put
away
all
these
things
,
wrath
,
anger
,
maliciousnes
,
cursed
speaking
,
wherein
yee
walked
once
when
ye
liued
in
them
:
and
if
we
would
prooue
our selues
a
newe
lumpe
,
we
must
purge
out
the
old
sowering
and
swelling
leauen
of
malitiousnesse
:
1.
Cor.
5.8
.
So
the
Apostle
Iames
,
1.18
.
of
his
owne
good
will
he
begate
vs
,
wherefore
lay
away
all
filthinesse
,
and
superfluitie
of
maliciousnesse
:
and
,
Pet.
1.2.2
.
laying
aside
all
guile
,
envie
,
malitiousnesse
,
—
as
newe
borne
babes
desire
,
&c.
If
euer
thou
wouldst
haue
euidence
of
thy
conuersion
,
thou
must
put
on
as
the
elect
of
God
,
these
bowels
of
mercie
to
Gods
people
,
and
loue
to
Gods
image
in
whomsoeuer
:
for
how
else
wouldst
thou
be
knowne
to
be
a
disciple
?
2.
These
hatefull
sinnes
make
vs
iustly
odious
,
1.
to
God
,
Prou.
14.32
.
The
wicked
is
cast
away
for
his
malice
both
roote
and
fruit
.
2.
to
man
,
in
that
they
wage
battell
against
Christian
loue
,
which
is
the
preseruatiue
of
all
societie
.
Thus
haue
we
been
somewhat
large
in
discouering
the
nakednesse
of
our
corrupt
nature
,
by
which
not
onely
our
cheife
,
but
all
our
holds
are
taken
,
and
we
turned
naked
into
the
curse
of
God
.
Now
how
fewe
returne
backe
to
the
pit
whence
they
are
digged
?
how
fewe
acknowledge
and
bewaile
this
mother
sinne
,
which
is
the
roote
of
all
sinnes
,
and
layeth
vs
open
to
all
inundations
,
both
of
sinne
,
and
the
curses
due
thereunto
?
for
so
the
Lord
mentioneth
it
as
the
cause
of
the
f●ood
,
because
hence
sprung
all
those
actuall
sinnes
which
were
the
next
causes
of
it
.
There
is
as
great
difference
betweene
two
sorts
of
men
,
as
betweene
fire
and
water
.
The
former
haue
alwaies
found
a
good
disposition
in
themselues
,
they
haue
grace
at
will
,
they
neuer
doubted
of
Gods
loue
,
they
haue
euer
loued
and
serued
God
without
let
;
yet
these
pitifull
deluded
creatures
liue
no
otherwise
then
the
very
Stoiks
,
who
followed
nature
for
their
guid
,
and
neuer
find
fault
with
their
estate
.
Another
sort
of
men
such
as
Saint
Paul
can
cry
out
of
themselues
as
miserable
men
,
ouermatched
with
a
bodie
of
sinne
and
death
;
they
pray
for
a
free
spirit
,
and
then
when
first
the
Lord
hath
enlarged
them
and
loosed
their
bolts
,
they
can
promise
to
runne
the
way
of
his
commandements
.
These
would
doe
good
but
they
cannot
;
they
would
not
doe
euill
,
but
they
do
it
;
which
of
these
two
now
are
more
Puritanes
?
Againe
,
in
their
falls
and
slippes
they
differ
no
lesse
.
The
former
if
he
sinne
he
layeth
it
vpon
something
without
himselfe
,
as
the
sight
of
some
obiect
,
and
beholding
of
some
Bathsebah
,
some
Achans
wedge
;
or
his
inward
sences
call
to
his
minde
some
iniurie
,
vanitie
,
or
some
such
occasion
or
other
,
Lastly
,
let
euery
one
learne
timely
to
take
in
hand
this
crooked
nature
,
before
he
be
accustomed
to
euill
;
Verse
4.
But
when
the
bountifulnesse
,
and
loue
of
God
our
Sauiour
towards
man
appeared
,
5.
Not
by
the
workes
of
righteousnesse
which
we
had
done
,
but
according
to
his
mercie
he
saued
vs
,
by
the
washing
of
the
new
birth
,
and
renewing
of
the
holy
Ghost
,
6.
Which
hee
shed
on
vs
abundantly
,
through
Iesus
Christ
our
Sauiour
,
7.
That
we
beeing
iustified
,
&c.
Our
Apostle
hauing
so
largely
described
the
miserable
condition
of
man
in
his
naturalls
,
whose
whole
temper
we
haue
seene
to
be
such
as
carieth
him
to
all
rough
and
gracelesse
courses
:
he
now
setteth
by
it
a
liuely
description
of
a
new
condition
,
vnto
which
those
who
are
good
in
Gods
sight
are
called
:
and
this
he
doth
in
these
foure
verses
,
in
this
order
.
First
,
by
the
principall
efficient
cause
of
it
,
which
is
the
bountifulnesse
and
loue
of
God
:
fitly
opposed
to
that
hardnesse
and
vnmercifulnesse
of
men
,
which
was
the
ground
of
feircenes
in
their
speaches
and
behauiours
:
God
was
not
so
feirce
against
man
,
but
when
we
were
in
that
miserable
condition
:
as
he
is
the
fountaine
of
all
goodnes
in
himselfe
;
so
his
gentlenes
and
philanthropie
streamed
out
;
and
the
glorious
beames
of
his
grace
shined
out
vpon
vs
through
his
Christ
,
ver.
4.
Now
this
principall
efficient
is
illustrated
,
1.
by
the
time
,
when
.
2.
by
remoouing
the
contrarie
things
,
which
whatsoeuer
they
may
seeme
,
are
so
farre
from
beeing
causes
,
as
they
are
rather
diametrally
opposed
;
namely
the
workes
of
righteousnesse
which
we
had
done
,
that
is
,
the
verie
best
and
floure
of
our
workes
,
which
indeed
had
no
righteousnesse
;
here
was
no
such
thing
concurring
to
the
helping
of
vs
into
this
estate
,
but
his
meere
mercie
saued
vs
:
which
assertion
of
Gods
free
mercie
is
inserted
and
repeated
againe
,
to
take
downe
the
arrogancie
of
some
presumptuous
spirits
in
those
dayes
.
This
he
doth
in
the
former
part
of
the
5.
verse
.
Secondly
,
by
the
instrumentall
or
ministeriall
efficient
cause
,
which
helpeth
vs
into
this
change
,
and
new
condition
;
and
this
may
be
conceiued
either
proper
,
and
that
is
the
renewing
of
the
holy
Ghost
:
or
typicall
and
sacramentall
,
and
that
is
the
lauer
of
regeneration
.
By
which
some
vnderstand
Baptisme
in
a
larger
sence
,
including
all
the
gifts
necessarie
to
saluation
;
as
it
is
taken
,
Ioh.
3.5
.
and
1.
Pet.
1.3
.
because
the
verse
following
casteth
eye
to
such
places
of
the
old
Testament
,
which
speake
not
of
the
effusion
of
sacramentall
water
,
but
of
the
plentifull
powring
out
of
such
graces
of
the
spirit
,
as
were
prophecied
to
be
in
abundance
conferred
to
the
Church
of
the
new
Testament
:
as
Ezech.
36.
I
will
powre
out
cleane
waters
:
Ioel.
2.
I
will
powre
out
of
my
spirit
,
that
is
,
the
waters
of
grace
vnto
a
new
life
.
But
I
will
not
leaue
the
high
way
,
where
I
may
(
as
I
take
it
)
more
conueniently
goe
in
it
.
I
will
speak
of
this
lauer
of
regeneration
,
in
the
stricter
sence
,
taking
it
for
the
sacrament
of
Baptisme
:
for
so
I
shall
not
confound
things
which
the
text
seemeth
plainely
to
distinguish
;
the
whole
former
sence
beeing
expressed
in
those
words
,
and
the
renewing
of
the
holy
Ghost
;
as
after
in
prosecuting
them
we
shall
see
.
Thirdly
,
this
new
condition
is
amplified
by
the
finall
cause
of
it
,
and
this
ende
is
twofold
:
1.
nearer
hand
,
namely
our
present
iustification
,
That
by
his
grace
we
beeing
iustified
,
that
is
,
accounted
righteous
;
2.
more
remote
and
further
off
,
but
annexed
,
and
inseperably
tyed
vnto
the
former
,
namely
our
future
glorification
,
when
we
shall
be
manifested
to
be
heyres
of
life
eternall
;
which
yet
is
not
so
farre
off
vs
,
but
that
we
haue
sure
hold
of
it
by
hope
.
So
as
the
whole
carriage
and
meaning
of
these
4.
verses
,
seemeth
to
be
this
.
Howsoeuer
formerly
we
were
in
our
old
estate
,
lost
in
wandring
and
vagrant
courses
,
yet
after
that
the
most
free
loue
and
good
will
of
God
our
Sauiour
(
whose
sole
mercie
alone
mooued
him
in
his
sonne
to
embrace
vs
)
through
the
preaching
of
the
Gospel
,
did
more
clearely
shine
out
;
then
not
of
any
workes
of
righteousnesse
which
we
had
done
,
for
what
could
we
then
doe
?
but
of
his
meere
mercie
he
saued
vs
:
and
to
this
purpose
he
powred
vpon
vs
his
holy
spirit
to
the
renewing
of
vs
,
and
the
purging
of
our
consciences
from
all
the
impuritie
of
them
:
of
which
inward
purging
that
lauer
of
Baptisme
is
a
signe
and
representation
,
wherein
he
doth
not
sparingly
and
drop
by
drop
,
besprinkle
our
consciences
with
those
pure
waters
,
but
abundantly
and
with
a
liberall
hand
sheddeth
them
,
and
powreth
them
ou●
vpon
our
soules
,
through
Christ
our
Sauiour
.
All
which
our
good
God
hath
done
for
vs
,
that
we
might
obtaine
righteousnesse
,
and
all
spirituall
graces
attending
it
;
and
so
might
be
led
to
the
fruition
of
that
glorie
which
he
hath
alreadie
put
in
our
hands
by
faith
and
hope
,
which
shall
not
make
vs
ashamed
.
In
the
principall
efficient
,
we
are
to
speake
of
three
things
in
order
.
1.
of
this
loue
,
and
bountifulnesse
of
God
,
which
is
the
positiue
cause
of
our
saluation
.
2.
The
time
when
it
appeared
vnto
vs
,
But
when
the
bountifulnesse
and
loue
of
God
towards
man
.
3.
The
remoouall
of
a
supposed
cause
,
not
by
the
workes
of
righteousnesse
which
we
had
done
,
but
by
his
mercie
he
saued
vs
.
In
the
first
we
must
first
distinguish
these
two
words
,
bountifulnesse
,
and
loue
of
God
towards
man
.
hath
appeared
.
And
whereas
the
goodnesse
of
God
shineth
out
in
and
to
all
his
creatures
,
not
only
in
creating
them
all
verie
good
,
but
in
the
daily
ordering
and
preseruing
of
them
;
this
is
not
such
a
generall
goodnes
,
but
more
speciall
and
peculiar
to
mankind
,
which
he
loueth
better
then
all
the
workes
of
his
hands
besides
,
as
creating
him
in
his
owne
image
,
and
giuing
him
Lordship
ouer
the
rest
of
the
creatures
;
and
hence
he
delighteth
in
the
title
,
Vse
.
1.
This
goodnesse
of
God
is
a
singular
consolation
to
such
as
are
his
.
It
will
not
suffer
them
to
want
any
good
thing
that
is
good
for
them
,
but
it
will
most
certenly
and
seasonably
communicate
it
:
it
hath
giuen
the
sonne
,
and
how
can
it
but
with
him
giue
all
things
?
remission
of
sinnes
,
peace
of
conscience
,
wealth
,
length
of
dayes
,
grace
and
glorie
.
Is
the
fountaine
in
thy
fathers
grounds
?
then
maist
thou
looke
to
drinke
to
sacietie
of
euery
good
thing
:
shall
any
good
thing
be
wanting
to
him
that
feareth
the
Lord
:
no
surely
,
for
his
goodnes
is
entailed
vnto
them
,
by
promise
,
by
oath
,
yea
by
season
and
possession
.
But
looke
well
to
the
purity
of
thy
heart
,
seeing
God
is
good
especially
to
the
pure
of
heart
.
Secondly
,
we
are
taught
hence
sundrie
dutyes
.
1.
In
the
want
of
any
good
thing
,
in
confidence
&
affiance
of
our
hearts
to
flie
to
this
fountaine
of
goodnes
:
it
is
a
liuing
fountaine
that
knoweth
not
the
yeares
of
drought
;
here
faithfully
aske
it
,
hopefully
expect
it
,
and
in
longer
delaies
or
denials
onely
know
it
is
a
wise
loue
of
a
father
,
who
neither
giueth
his
child
hurtfull
things
,
nor
yet
any
store
of
good
things
,
till
he
know
how
to
vse
them
.
2.
In
the
receiuing
or
enioying
of
any
good
thing
,
the
praise
and
glory
must
be
returned
to
this
wel
head
,
which
is
the
sea
from
which
all
the
riuers
of
goodnesse
flowe
,
and
to
which
they
ought
to
refl●we
:
as
euery
fauour
then
commeth
from
the
Father
of
lights
,
so
let
it
lead
vs
vnto
him
againe
.
3.
To
admire
and
speake
often
of
this
goodnesse
of
our
God
,
and
say
with
the
Church
,
who
is
a
God
like
vnto
thee
:
take
away
iniquitie
and
passe
by
the
transgression
of
the
remnant
of
his
heritage
;
but
to
walke
friendly
and
familiarly
with
men
:
not
onely
the
worthies
of
the
former
world
;
such
as
Enoch
,
who
walked
with
God
:
Moses
with
whome
he
talked
face
to
face
as
a
man
with
his
friend
:
Abraham
with
whom
he
imparted
his
secret
counsels
:
Iacob
with
whom
he
wrastled
familiarly
:
but
euen
vnto
our selues
,
whome
he
hath
pleased
not
onely
to
admit
vnto
eternall
saluation
in
his
sonne
,
but
hath
in
the
meane
time
reuealed
vnto
vs
his
secret
thoughts
;
sent
out
his
spirit
to
accompanie
,
comfort
,
quicken
,
raise
,
and
enlighten
vs
,
and
his
word
to
rule
and
direct
vs
,
and
in
the
ministerie
of
it
euen
striueth
with
vs
,
that
he
may
leaue
vs
a
blessing
behind
him
.
It
was
his
great
familiaritie
that
he
should
shewe
Moses
the
land
of
Canaan
before
his
death
:
but
he
hath
shewed
vs
a
farre
off
,
that
euerlasting
rest
and
receptacle
of
all
the
Israel
of
God
.
And
Paul
himselfe
was
not
more
beholding
to
this
goodnesse
,
when
he
was
taken
vp
into
the
third
heauen
,
then
we
are
in
hauing
so
many
high
mysteries
reuealed
vnto
vs
,
and
so
many
great
things
put
into
our
hands
by
faith
and
hope
,
which
we
cannot
vtter
with
our
tongues
,
nor
yet
with
our
hearts
conceiue
:
and
shall
our
hearts
be
barren
in
the
meditation
,
and
our
mouthes
mute
and
dumbe
at
such
a
goodnes
as
this
is
?
4.
To
imitate
this
goodnesse
of
God
,
whose
nature
and
image
we
must
put
on
daily
:
we
must
grow
better
by
it
,
we
must
be
led
to
loue
him
more
for
his
goodnesse
;
and
a
shame
it
were
that
this
bountifulnesse
of
God
should
not
lead
vs
vnto
repentance
.
Besides
,
none
are
partakers
of
it
,
but
such
as
being
borrowers
become
seruants
vnto
the
lender
:
for
although
the
Lord
be
boundlesse
in
all
bountifulnes
,
yet
is
he
not
so
regardles
in
conferring
it
,
as
that
he
looketh
not
for
answer
of
loue
for
loue
;
and
if
he
be
kinde
to
the
vnkind
what
is
it
else
,
but
the
heaping
of
coales
on
the
heads
of
those
who
are
in
fitting
to
destruction
:
for
any
man
then
thus
to
reason
,
God
is
full
of
goodnesse
,
and
abundant
in
mercie
,
and
therefore
I
will
doe
as
I
list
;
it
is
the
abusing
of
his
patience
,
and
the
treasuring
of
wrath
against
the
day
of
wrath
.
Let
such
knowe
,
that
as
with
the
vpright
he
will
be
vpright
,
to
bring
on
them
all
his
promised
goodnes
,
so
with
the
froward
he
wil
deale
as
frowardly
:
and
that
there
is
not
a
more
seuere
plague
abiding
the
reprobate
,
then
to
haue
all
the
goodnesse
of
God
turned
to
his
euill
and
hurt
by
his
owne
sinne
;
to
whome
let
mercie
be
shewed
,
yet
in
the
land
of
vprightnesse
hee
will
do
wickedly
:
let
the
Gospel
be
preached
,
it
is
the
sauour
of
death
,
The
second
point
in
the
efficient
of
our
saluation
,
noteth
the
time
when
God
saued
vs
,
namely
,
when
his
bountifulnesse
,
and
loue
appeared
,
and
shined
out
in
the
Gospel
;
then
came
this
blessed
saluation
vnto
vs
,
when
God
the
inexhaust
fountaine
of
all
goodnesse
by
the
tidings
of
the
Gospell
,
shewed
that
he
was
become
our
friend
in
Iesus
Christ
:
when
this
cleare
sunneshine
and
dayspring
began
to
shine
in
our
hearts
,
then
beganne
our
saluation
.
Doctr.
1.
revealed
by
the
Gospel
,
and
by
this
faith
the
iust
man
liueth
:
which
place
hath
relation
as
well
vnto
the
life
eternall
,
at
this
temporarie
:
1.
Cor.
2.9
,
10.
The
great
things
which
eye
hath
not
seene
,
&c.
the
spirit
reuealeth
vnto
vs
:
yea
more
,
the
spirit
maketh
vs
knowe
the
things
that
are
giuen
vs
of
God
.
Now
what
be
these
things
that
are
giuen
vs
,
but
grace
,
iustification
,
and
saluation
,
reached
out
vnto
vs
in
the
ministerie
of
the
Gospel
,
and
receiued
of
vs
by
faith
and
hope
,
the
which
also
are
wrought
and
confirmed
by
the
same
meanes
.
But
more
expresse
is
the
Apostle
Iohn
,
wee
are
now
the
sonnes
of
God
:
and
,
Eph.
2.7
.
by
grace
ye
are
saued
through
faith
:
and
,
I
giue
to
them
life
eternall
,
he
saith
not
,
I
will
giue
,
but
noteth
a
continued
act
begun
in
the
present
.
The
euidence
of
this
truth
appeareth
also
in
the
contrarie
:
for
if
the
wicked
be
condemned
alreadie
,
as
the
Scriptures
affirme
,
namely
,
both
in
the
counsel
of
God
,
and
2.
the
word
of
God
which
pronounceth
the
sentence
,
Obiect
.
If
it
be
here
said
,
that
we
cannot
be
said
to
be
saued
,
so
long
as
we
carrie
this
flesh
about
with
vs
,
subiected
and
tending
to
death
and
corruption
,
yea
subiect
to
become
an
instrument
of
sinne
:
and
besides
,
those
phrases
of
the
Apostle
,
that
we
are
now
saued
by
faith
,
and
by
hope
,
seeme
to
denie
our
present
saluation
,
seeing
neither
of
them
are
of
things
present
,
but
both
of
things
not
seene
,
and
both
in
the
fruition
of
saluation
must
cease
.
The
former
,
as
it
is
only
inchoate
and
begun
,
which
is
,
when
beeing
regenerate
and
adopted
into
the
number
of
the
sonnes
of
God
,
we
haue
attained
in
Christ
remission
of
sinne
,
freedom
from
the
seruitude
of
sinne
,
and
Satan
,
and
deliuerance
from
the
curse
and
condemnation
of
it
:
so
as
although
sinne
as
a
poyson
will
be
in
our
flesh
so
long
as
we
are
in
the
flesh
,
yet
is
there
no
condemnation
for
it
to
those
that
are
in
Christ
:
neither
is
there
a
raigne
of
it
vnto
death
,
but
a
●alking
after
the
spirit
;
and
as
for
the
reliques
of
sinne
which
are
left
in
their
mortall
bodies
,
they
are
not
deadly
,
no
nor
the
last
enemie
that
shall
be
destroied
their
death
it selfe
.
Now
in
this
first
regard
we
are
not
as
we
were
before
,
the
sonnes
of
wrath
,
but
truely
and
properly
may
be
said
to
be
iust
,
reconciled
,
heyres
of
grace
,
and
saued
from
wrath
.
The
latter
degree
,
is
the
perfect
consummation
and
finall
accomplishment
of
our
saluation
:
which
is
nothing
else
but
a
putting
off
of
death
and
corruption
,
and
the
putting
on
of
full
glorie
of
bodie
and
soule
.
Now
we
may
not
conceiue
this
another
saluation
in
kind
then
the
former
;
but
another
degree
of
the
same
,
which
as
certainely
shall
follow
the
former
,
as
the
former
is
certainely
begunne
.
And
thus
are
we
saued
by
hope
,
not
that
by
our
hope
we
expect
another
saluation
then
that
which
now
in
Christ
we
haue
in
our
hands
;
but
for
that
we
certainly
waite
for
a
further
and
more
full
degree
of
that
we
haue
.
A
man
that
lyeth
sicke
of
a
desperate
disease
is
restored
and
recouered
by
two
degrees
:
the
former
,
when
the
force
of
his
disease
is
by
the
skilfull
application
of
physicke
broken
,
the
humors
purged
,
a
temperature
in
part
procured
:
now
the
disease
is
not
deadly
,
hee
beginneth
to
eate
,
to
drinke
,
to
sleepe
,
to
walke
;
here
if
we
say
the
partie
is
recouered
and
safe
,
we
speake
truth
;
although
he
be
not
attained
to
the
second
degree
which
is
a
perfect
recouerie
of
all
parts
to
former
soundnesse
;
which
shall
certainely
follow
the
former
,
because
it
is
not
another
recouerie
,
but
a
further
degree
of
soundnesse
,
the
principles
of
which
he
hath
alreadie
attained
and
is
in
possession
of
:
euen
so
is
our
case
,
God
looking
vpon
vs
in
his
Christ
,
accepteth
vs
as
perfectly
saued
,
our selues
are
freed
from
the
imputation
and
damnation
of
sinne
,
and
so
perfectly
iustified
;
our
reliques
of
sinne
by
the
spirit
of
God
,
are
daily
mortified
,
and
so
our selues
in
good
measure
sanctified
:
Alia
est
depositio
pecca●i
.
quae
donatur
ex
parte
.
Alia
mortalitatis
quae
speratur
.
it
must
needes
be
granted
that
our
saluation
is
in
our
hands
,
and
that
sinne
,
death
,
hell
,
and
the
graue
cannot
hinder
vs
from
the
highest
degree
of
it
:
nay
rather
we
must
certainely
expect
death
,
the
graue
,
and
the
iudgement
day
,
to
set
vs
in
full
fruition
of
our
perfect
glorie
.
Vse
.
1.
Whosoeuer
would
be
saued
hereafter
,
must
be
saued
here
:
a
Saint
hereafter
,
a
Saint
here
:
the
gate
of
heauen
is
here
below
,
face
to
face
,
in
heauen
when
the
kingdome
in
regard
of
these
meanes
shall
be
giuen
vp
to
the
Father
:
and
concludeth
,
that
we
must
knowe
in
part
,
before
we
can
come
to
knowe
as
we
are
knowne
.
first
fruits
of
the
spirit
:
because
as
the
offring
of
the
first
fruits
was
the
sanctification
of
the
whole
field
;
so
these
first
fruits
of
our
sanctification
giue
assured
hope
of
the
full
glorification
of
the
whole
man
both
in
soule
and
bodie
.
This
blessed
change
is
called
also
the
first
resurrection
,
which
whosoeuer
haue
part
in
,
haue
alreadie
escaped
the
second
death
.
It
contracteth
the
Christian
soule
as
a
pure
spouse
vnto
Iesus
Christ
,
so
as
it
may
with
boldnesse
and
much
reioycing
expect
the
mariage
of
the
lambe
.
Where
come
to
be
controlled
those
blind
hopes
of
presumptuous
men
;
they
are
perswaded
of
their
saluation
and
as
sure
as
any
man
can
be
by
hope
of
life
eternall
;
yea
but
where
is
your
assurance
?
oh
no
,
I
am
not
sure
,
nor
I
thinke
can
any
man
be
,
but
I
haue
a
good
hope
;
but
whence
is
this
hope
of
yours
?
because
I
loue
God
aboue
all
,
I
will
doe
no
man
any
wrong
,
I
will
pay
euerie
man
his
owne
,
I
serue
God
,
and
goe
to
Church
,
am
good
to
the
poore
:
that
a
man
would
verily
thinke
he
had
a
Papist
in
hand
,
who
will
be
saued
by
his
good
deedes
,
rather
then
one
that
euer
heard
of
the
doctrine
of
free
iustification
by
faith
in
the
sonne
of
God
.
But
the
doctrine
we
haue
in
hand
teacheth
,
that
there
is
an
assurance
,
a
seale
,
an
earnest
of
saluation
,
on
which
a
man
may
assuredly
settle
his
inward
peace
,
and
his
hopes
shall
neuer
make
him
ashamed
.
Yea
further
,
that
this
assurance
is
no
blind
perswasion
,
nor
bold
presumption
,
grounded
vpon
any
thing
of
our
owne
;
but
founded
vpon
the
worke
of
God
in
vs
,
changing
vs
daily
,
&
renewing
the
image
of
God
vpon
vs
:
the
which
good
worke
wheresoeuer
it
is
begunne
,
be
perfected
vnto
the
day
of
Christ
.
Cold
is
the
comfort
which
this
doctrine
can
minister
to
a
number
of
men
,
Christians
by
profession
,
who
neuer
knewe
this
change
in
themselues
:
the
word
hath
beene
too
light
to
lift
them
vp
to
a
newe
life
;
but
they
rotte
away
in
the
same
sinnes
and
corruptions
wherein
they
were
borne
,
and
haue
since
confirmed
vpon
themselues
,
and
cannot
say
truely
,
I
am
changed
,
or
yet
am
in
the
state
of
saluation
.
Vse
.
3.
See
hence
the
blessed
condition
of
men
conuerted
and
begotten
to
God
,
that
we
may
neuer
rest
or
be
in
quiet
,
Now
if
any
would
trie
whether
he
hath
this
happinesse
in
his
hands
or
no
,
A
second
point
to
be
learned
in
that
it
is
said
,
that
then
God
saued
vs
,
when
his
bountifulnesse
appeared
,
is
,
That
before
this
reuealing
of
our
saluation
by
Christ
,
The
sunne
of
righteousnesse
shall
rise
:
adding
also
,
that
he
bringeth
health
vnder
his
wings
.
For
before
,
we
sought
not
our
health
,
we
our selues
could
make
ou●
wound
wider
,
and
grow
more
desperately
ouergrowne
in
our
deadly
diseases
,
but
could
not
dreame
of
a
Phisician
:
but
now
the
father
putteth
forth
his
loue
,
sendeth
forth
his
beloued
Sonne
,
in
him
setteth
liking
vpon
vs
,
couereth
vs
with
his
skirts
,
adorneth
vs
with
his
graces
,
fitteth
vs
to
our
glorie
,
and
so
daily
by
degrees
draweth
vs
nerer
him
in
fellowship
,
then
euer
we
were
in
the
state
of
our
innocencie
.
To
this
purposeth
is
it
said
,
that
Christ
brought
life
to
light
,
brightnesse
of
the
glorie
,
and
the
engrauen
forme
of
his
person
:
both
because
he
is
the
eternall
Sonne
of
the
eternall
Father
,
as
also
especially
in
that
in
our
nature
he
shewed
forth
the
liuely
,
and
louely
countenance
of
his
Father
:
yea
whatsoeuer
is
glorious
,
or
gratious
in
the
Father
,
as
his
admirable
wisedome
,
power
,
goodnesse
,
and
mercie
,
hath
the
Father
manifested
in
his
Sonne
:
without
whom
they
had
neuer
bin
made
known
vnto
vs
:
for
none
euer
saw
the
Father
,
saue
the
Sonne
,
and
he
to
whom
the
Sonne
reuealeth
him
.
Vse
.
1.
This
doctrine
sheweth
,
that
Christ
is
the
only
Mediator
of
redemption
,
and
intercession
;
Isay.
63.9
.
The
Angel
of
Gods
face
or
presence
:
who
could
euer
get
a
comfortable
sight
of
God
without
Christ
?
who
euer
gat
good
speed
in
any
suite
out
of
him
?
who
could
euer
behold
the
infinite
glorie
,
or
grace
of
God
,
but
through
this
vaile
?
nay
all
the
sight
of
God
,
in
which
any
creature
,
man
,
or
angel
hath
euer
beene
happie
,
was
by
meanes
of
this
Mediator
,
and
neuer
immediate
.
Let
the
blinded
Papist
go
to
his
Saints
,
receiue
it
of
his
fulnesse
:
wantest
thou
life
?
he
is
the
life
:
I
goe
away
,
saith
hee
,
and
you
die
in
your
sinnes
:
wantest
thou
peace
of
conscience
?
hee
is
the
Prince
of
peace
:
wantest
thou
direction
and
wisedome
to
order
thy
waies
aright
?
with
him
are
treasures
of
wisedome
:
make
him
thy
freind
,
in
his
loue
there
shall
be
no
lack
.
2.
Hence
we
may
note
,
the
surpassing
loue
of
God
to
vs
his
chosen
,
who
when
we
had
thrust
a
cloud
of
sinne
betweene
him
and
vs
,
that
he
could
take
no
delight
in
vs
,
yea
when
we
still
prouoked
him
and
warred
against
him
as
his
enemies
;
yet
then
caused
his
mercie
to
breake
out
,
that
all
the
world
might
see
and
acknowledge
it
.
Is
it
not
wonderfull
that
the
partie
offended
,
should
seeke
to
the
delinquent
?
we
thinke
it
a
great
thing
to
forgiue
one
offence
to
one
that
sueth
for
forgiuenes
;
but
to
offer
grace
and
giue
it
to
him
that
persisteth
in
outragious
mallice
against
vs
,
is
farre
aboue
that
:
but
how
transcendent
a
mercie
aboue
all
these
shadows
in
men
,
is
that
of
our
God
,
who
in
his
Christ
aduanced
vs
from
so
hatefull
and
base
estate
,
to
such
an
height
of
glorie
and
happines
?
what
is
our
part
then
but
to
break
off
sin
,
and
breake
out
into
his
prayses
for
such
vnspeakeable
grace
.
3.
Seeing
God
hath
not
only
so
freely
,
but
so
clearely
reuealed
his
loue
and
fauour
in
his
Christ
,
which
before
was
hid
and
vnknowne
to
the
world
;
let
vs
manifest
our selues
to
be
such
as
are
come
to
the
knowledge
and
participation
of
this
rich
grace
,
by
entertaining
the
meanes
in
which
Christ
bringeth
vs
the
tidings
of
our
peace
and
reconciliation
.
For
this
grace
appeareth
in
the
Gospel
;
there
Christ
commeth
to
seeke
vs
;
there
he
calleth
vs
,
yea
leadeth
vs
vnto
it
:
therefore
whosoeuer
haue
part
in
this
grace
,
must
giue
the
Gospel
leaue
to
enter
,
must
open
their
eyes
to
see
it
,
their
mouthes
to
tast
of
it
,
and
their
hearts
to
feed
vpon
it
.
Whence
we
may
conclude
,
that
surely
this
grace
is
still
an
hid
thing
and
vnreuealed
vnto
many
,
because
the
news
of
it
is
so
lightly
regarded
of
the
most
:
whereas
if
men
did
know
this
gift
of
God
,
as
Christ
said
to
the
woman
at
the
well
,
they
would
aske
and
enquire
after
it
;
they
would
account
the
feet
of
such
messengers
as
could
tell
them
tydings
of
it
verie
bewtifull
;
they
would
sell
all
to
make
purchase
of
it
;
they
would
reioyce
in
the
word
,
make
it
their
song
,
their
counsellor
,
their
portion
,
the
which
both
reuealeth
,
and
as
an
instrument
of
God
bestoweth
vpon
vs
all
our
good
.
Nay
,
it
could
not
be
but
if
men
knew
who
Christ
were
,
and
did
see
him
in
the
ministrie
,
but
they
would
run
after
it
as
fast
,
as
to
heauen
it selfe
.
Vers.
5.
Not
of
the
workes
of
righteousnesse
,
]
The
third
and
principall
instruction
in
this
principall
efficient
of
our
saluation
,
is
,
That
there
is
nothing
at
all
in
any
man
,
which
mooueth
or
enclineth
God
to
reach
out
his
grace
of
saluation
vnto
him
:
works
of
righteousnes
,
which
before
conuersion
were
none
at
all
,
and
therefore
could
make
no
way
to
our
saluation
.
2.
By
expresse
affirmation
,
that
being
mooued
by
his
meere
mercie
he
saued
vs
:
and
although
by
nearer
looking
into
the
text
,
we
shall
meet
with
sundrie
other
motiues
most
orderly
linked
together
,
concurring
to
our
saluation
;
yet
shall
we
see
them
all
in
God
,
and
neuer
a
one
in
our selues
:
1.
we
haue
mention
of
his
goodnes
:
2.
of
his
loue
to
man
:
3.
of
his
mercie
:
and
then
in
the
last
place
of
saluation
:
whence
if
we
goe
backe
in
the
same
order
,
we
shall
easily
perceiue
that
our
saluation
floweth
from
his
mercie
,
his
mercy
from
his
loue
,
his
loue
from
his
goodnes
,
and
his
goodnes
from
his
owne
infinite
nature
.
3.
By
opposing
(
according
to
his
vsuall
manner
)
as
contraries
,
the
things
which
can
neuer
stand
together
in
this
busines
:
namely
,
Gods
grace
,
and
mans
merit
.
4.
By
his
whole
scope
,
which
is
to
magnifie
the
free
loue
and
good
will
of
God
from
this
,
that
not
for
any
goodnes
in
vs
,
but
of
his
owne
free
grace
he
saued
vs
.
In
all
which
he
setteth
himselfe
to
meete
with
the
corrupted
iudgement
of
naturall
men
,
who
are
still
hammering
of
some
vprightnes
,
&
honest
dealing
,
or
goodnes
of
their
nature
disposing
them
to
this
mercie
:
but
our
Apostle
remooueth
all
such
bold
and
blind
conceits
,
in
affirming
that
there
was
no
such
thing
which
God
could
respect
.
Now
because
this
is
a
maine
ground
of
our
religion
,
it
will
not
be
amisse
to
confirme
it
by
other
paralel
places
,
as
also
by
some
other
grouds
out
of
Scripture
:
Rom.
9.11
.
That
the
purpose
of
God
according
to
election
might
stand
,
not
according
to
workes
,
but
by
him
that
calleth
:
and
v.
16.
It
is
not
in
him
that
willeth
,
or
in
him
that
runneth
,
but
in
God
that
sheweth
mercie
:
and
cap.
11.35
▪
who
gaue
vnto
him
first
,
that
he
should
recompence
?
Hence
,
1.
we
conclude
,
that
if
God
should
choose
to
saluation
for
any
thing
in
man
,
it
could
not
be
but
man
should
be
the
first
in
his
owne
election
,
Secondly
,
election
is
of
grace
,
Rom.
11.5
.
There
is
an
election
of
grace
:
but
if
it
were
of
foreseene
workes
,
it
were
at
least
partly
of
desert
,
and
then
should
it
follow
,
1.
that
it
could
not
be
of
grace
any
way
,
because
not
of
grace
euery
way
,
ver.
6.
2.
that
all
our
owne
reioycing
should
not
be
excluded
,
Rom.
3.27
.
3.
that
if
the
Apostle
should
aske
againe
,
who
separated
vs
?
our
answer
might
be
,
we
partly
separated
our selues
.
Thirdly
our
Apostle
,
Eph.
1.4.5
.
affordeth
vs
three
grounds
more
,
1.
from
the
time
of
our
election
,
which
is
before
the
foundation
of
the
world
,
before
we
had
done
either
good
or
euill
,
or
were
in
the
world
to
doe
it
.
2.
In
that
he
maketh
our
workes
effects
of
election
and
therefore
cannot
be
causes
of
it
:
he
hath
chosen
vs
in
him
,
not
because
he
foresaw
that
wee
would
be
holy
,
but
that
we
might
be
holy
and
vnblameable
,
as
in
cap.
2.10
.
we
are
his
workemanship
created
to
good
workes
:
and
because
it
might
be
said
,
that
yet
God
might
foresee
who
would
receiue
grace
,
and
who
not
,
and
consequently
,
who
would
vse
the
same
aright
in
ordering
their
liues
.
The
third
conclusion
in
the
5.
verse
affirmeth
,
that
God
respected
nothing
out
of
himselfe
,
or
in
vs
,
past
or
to
come
:
but
according
to
the
good
pleasure
which
he
purposed
in
himselfe
(
as
Beza
readeth
it
)
he
choosed
vs
to
partake
of
his
grace
.
Fourthly
,
I
would
aske
a
Papist
,
whether
if
the
Lord
did
foresee
any
thing
to
bring
vs
to
saluation
by
;
whether
that
was
not
the
couenant
of
grace
rather
then
the
couenant
of
workes
,
by
the
which
neuer
was
or
could
any
man
be
saued
?
2.
In
case
God
did
foresee
any
worke
which
should
be
answerable
to
either
of
those
couenants
of
grace
or
workes
,
whether
himselfe
should
not
be
the
bestower
of
that
grace
and
worke
:
so
as
still
not
the
worke
(
if
there
were
any
)
but
his
grace
shall
be
the
first
moouer
.
3.
Whether
God
should
be
mooued
(
if
by
workes
)
by
those
before
conuersion
or
after
;
if
they
say
by
those
after
conuersion
,
euen
these
saith
the
Prophet
are
as
a
stained
clout
.
If
by
those
afore
,
which
their
doctrine
seemeth
to
tend
to
,
affirming
that
our
vnregenerate
wills
haue
a
power
to
consent
and
coworke
with
Gods
will
,
and
to
prepare
themselues
to
iustification
:
then
our
text
controlleth
them
,
which
saith
there
was
no
such
works
at
all
,
which
could
mooue
the
Lord
to
take
any
pleasure
in
vs
.
Nay
,
we
were
sinners
saith
Paul
,
when
God
chose
vs
;
and
such
sinners
as
are
described
in
the
former
verse
,
blinded
in
mind
,
rebellious
in
will
,
and
disordered
in
our
whole
conuersation
.
Which
shal
serue
for
the
ouerthrowe
of
all
workes
,
either
preparatorie
,
or
foreseene
,
or
which
any
other
way
may
obscure
the
free
grace
of
God
in
our
election
and
saluation
.
Vse
.
1.
To
be
sober
minded
,
and
wise
to
sobrietie
in
the
matters
of
Gods
counsell
,
inquiring
into
no
reason
further
then
his
will
,
2.
This
doctrine
is
a
ground
of
true
humilitie
:
for
when
all
saluation
from
first
to
last
is
acknowledged
to
be
of
grace
,
altogether
out
of
our selues
,
it
shutteth
all
presumptuous
mouthes
,
who
would
gladly
be
sacrificing
to
their
owne
nets
.
And
this
seemeth
to
be
the
Lords
end
in
stablishing
his
free
couenant
;
that
his
people
might
remember
,
and
be
ashamed
,
and
neuer
open
their
mouth
any
more
.
How
carefull
is
he
to
take
all
such
arrogant
speaches
out
of
their
mouthes
,
Deut.
7.7
.
and
9.5
.
Say
not
because
of
mine
owne
righteousnesse
hath
the
Lord
giuen
vs
this
land
(
and
much
lesse
the
heauenly
Canaan
)
and
telleth
them
plainly
that
they
were
the
least
and
worst
of
all
people
before
the
Lord
put
the
difference
betweene
them
and
others
.
good
pleasure
was
such
,
no
other
reason
▪
but
his
owne
will
mooued
him
.
2.
in
regard
of
vs
,
that
no
flesh
should
reioyce
before
him
.
3.
Hence
we
haue
also
a
ground
of
thankefulnesse
;
when
we
heare
of
such
a
free
choise
,
and
that
the
Lord
enquired
not
what
we
were
,
or
what
we
were
worthy
of
;
but
loued
vs
before
we
were
,
or
the
world
was
;
when
nothing
could
be
conceiued
either
preuenting
or
meeting
this
goodnes
of
God
.
And
indeede
neuer
can
we
come
to
see
the
bottomelesse
sea
of
this
grace
,
vnlesse
we
behold
it
in
this
gl●sse
which
our
Apostle
setteth
before
our
eyes
,
of
our
free
election
and
saluation
meerely
by
grace
;
the
which
once
if
we
come
to
behold
,
how
can
we
but
magnifie
his
grace
,
confesse
his
name
,
feare
to
offend
him
,
tender
all
obedience
vnto
him
,
yea
in
way
of
loue
and
thankefulnesse
giue
vp
our selues
to
liue
and
die
in
his
seruice
,
who
hath
so
freely
,
so
highly
advanced
vs
?
vndeserued
loues
are
great
binders
.
It
is
in
the
mouth
of
euerie
man
towards
them
of
whome
they
haue
receiued
vndeserued
good
turnes
,
I
can
neuer
make
such
a
man
amends
for
such
or
such
fauours
;
and
yet
this
boundlesse
loue
of
God
is
seldome
waighed
of
vs
.
4.
Here
is
a
ground
of
certentie
of
saluation
,
as
which
is
founded
in
the
election
of
God
by
grace
;
and
is
therefore
more
firme
then
the
frame
of
heauen
and
earth
:
whereas
were
it
founded
in
our selues
,
or
put
in
our
owne
hands
to
keepe
,
we
could
haue
no
assurance
of
it
;
no
though
we
were
renewed
to
our
first
innocencie
,
as
appeareth
in
Adam
:
but
seeing
our
life
and
salvation
is
hid
with
God
,
none
shall
take
it
or
vs
euer
out
of
his
hands
.
Obiect
.
But
if
it
be
laid
so
farre
out
of
our
reach
,
that
we
neither
haue
it
in
our
hand
,
nor
any
hand
in
it
,
but
it
is
all
in
the
mercie
of
God
;
how
can
we
haue
any
euidence
or
assurance
of
it
in
our selues
,
vnlesse
we
should
climbe
vp
into
heauen
?
Answ.
We
must
not
conceiue
of
this
as
such
a
mercie
which
after
it
is
freely
set
vpon
vs
hath
no
worke
in
vs
;
who
saued
vs
and
called
vs
with
an
holy
calling
.
2.
mooueth
vs
to
answer
that
call
,
seeing
the
sheepe
of
Christ
heare
his
voice
and
followe
him
.
3.
giueth
and
encreaseth
the
grace
of
sanctification
,
and
prouoketh
to
newnesse
of
life
:
so
as
thou
shalt
not
neede
to
go
aboue
the
clouds
to
get
assurance
of
this
mercie
:
but
the
word
is
neere
thee
:
looke
how
thou
carriest
thy selfe
vnto
it
,
how
thou
hearest
the
voice
of
Christ
,
how
thou
followest
it
,
how
thou
proceedest
on
to
the
fruits
of
a
new
life
,
such
as
are
the
hatred
of
sinne
,
and
an
endeauour
to
please
God
in
all
things
:
here
are
the
seales
of
thine
assurance
.
5.
Here
is
also
another
ground
of
moderation
and
meekenesse
toward
such
as
are
not
yet
called
:
because
the
change
is
of
meere
mercy
,
the
difference
betweene
vs
is
not
naturall
nor
deserued
:
we
were
in
time
past
no
better
then
they
;
they
may
in
time
to
come
participate
of
free
grace
as
well
as
we
doe
.
By
the
washing
of
the
newe
birth
,
]
We
are
now
come
to
the
instrumentall
causes
or
meanes
whereby
we
are
set
into
this
newe
condition
.
And
these
be
two
,
First
outward
,
wherby
we
are
brought
into
the
visible
Church
,
and
that
is
,
the
washing
of
the
newe
birth
or
baptisme
.
Secondly
inward
,
whereby
we
are
truely
set
into
the
bodie
of
Christ
,
and
that
is
the
renewing
of
the
holy
Ghost
;
who
powreth
out
plentifully
vpon
our
consciences
pure
waters
to
cleanse
them
both
from
the
guilt
and
filthinesse
of
sinne
,
as
after
we
are
to
make
manifest
.
For
the
meaning
of
the
former
in
fewe
words
to
know
both
why
baptisme
is
called
the
lauer
of
regeneration
,
as
also
why
God
is
said
to
saue
vs
by
it
:
washing
of
the
newe
birth
,
because
it
is
a
signe
,
seale
,
and
instrument
of
it
.
Secondly
,
to
ascribe
that
to
the
signe
which
is
proper
to
the
thing
signified
,
and
so
baptisme
is
here
said
to
saue
,
as
also
1.
Pet.
3.21
.
which
is
indeede
the
proprietie
of
the
blood
of
Christ
,
1.
Ioh.
1.7
.
but
by
the
neere
affinitie
of
these
two
in
the
Sacrament
it
is
said
so
to
doe
,
to
note
vnto
vs
,
1.
not
to
conceiue
of
the
Sacramentall
elements
as
bare
and
naked
signes
,
so
to
growe
into
the
contempt
of
them
.
2.
as
we
may
not
conceiue
them
idle
signes
,
so
neither
idoll
signes
,
by
insisting
in
them
as
though
they
were
the
whole
Sacrament
:
for
they
are
but
outward
,
whereas
the
principall
matter
of
a
Sacrament
is
spirituall
and
inward
.
3.
that
then
we
trueliest
conceiue
of
a
Sacrament
,
when
by
looking
at
the
one
of
these
we
see
both
;
neither
making
the
signe
a
vaine
symbole
,
nor
yet
ascribing
any
thing
to
it
transcending
the
nature
of
it
▪
such
as
are
the
peculiars
and
prerogatiues
of
God
:
but
in
the
signe
and
action
,
which
is
outward
be
led
to
those
which
are
spiritual
and
inward
.
Doctr.
God
in
baptisme
not
onely
offereth
and
signifieth
,
but
truely
exhibiteth
grace
,
whereby
our
sinnes
are
washed
and
we
renewed
by
the
holy
Ghost
:
for
therefore
is
it
called
the
washing
of
the
new
birth
,
both
because
it
sealeth
vp
the
washing
away
of
sinnes
by
the
blood
of
Christ
,
Act.
2.38
.
Be
baptised
for
the
remission
of
sinnes
,
as
also
in
that
it
betokeneth
,
and
is
a
meane
of
an
other
washing
by
the
spirit
of
Christ
;
and
this
is
the
sanctification
of
a
sinner
,
imperfect
in
this
life
,
but
which
shall
be
perfected
in
the
life
to
come
.
But
the
doctrine
will
remaine
obscure
,
if
we
shall
not
open
two
points
before
we
come
to
make
vse
of
it
.
1.
how
,
2.
to
whom
baptisme
is
the
lauer
of
regeneration
.
For
the
former
therefore
,
1.
how
it
is
not
.
2.
how
it
is
.
before
he
receiued
the
seale
of
circumcision
:
Cornelius
,
Act.
10.47
.
the
Eunuch
,
men
of
yeares
:
in
the
latter
was
faith
euer
required
before
their
baptisme
:
so
Phillip
to
the
Eunuch
,
If
thou
beleeuest
with
all
thy
heart
,
thou
maist
.
And
for
infants
,
if
they
be
of
belee●ing
parents
,
they
are
holy
in
the
roote
,
and
to
them
belong
the
kingdome
of
heauen
,
euen
before
they
are
presented
to
this
water
.
5.
This
opinion
of
tying
grace
to
the
Sacrament
,
ouerthroweth
,
1.
the
highest
and
most
proper
cause
of
our
saluation
,
which
is
Gods
free
election
to
which
onely
grace
is
tyed
.
2.
the
only
meritorious
cause
of
our
regeneration
,
which
is
the
blood
of
Christ
properly
purging
vs
from
all
sinne
.
3.
the
most
powerfull
,
next
,
and
applying
efficient
,
which
is
the
holy
Ghost
▪
to
whome
our
renewing
is
here
ascribed
,
and
not
to
the
Sacrament
of
Baptisme
in
this
our
first
sense
.
Secondly
,
how
is
baptisme
then
the
lauer
of
regeneration
?
they
saue
and
sanctifie
,
because
they
signifie
the
good
pleasure
of
God
in
sauing
and
sanctifying
vs
:
euen
as
we
say
a
man
is
saued
by
the
kings
pardon
,
not
that
the
pardon
properly
doth
it
;
for
that
is
the
meere
mercifull
disposition
of
the
King
,
but
because
the
pardon
(
written
and
sealed
perhaps
by
an
other
)
signed
by
the
king
,
is
the
ordinarie
instrument
to
manifest
the
mercifull
minde
of
the
king
in
pardoning
such
a
malefactor
.
2.
As
it
is
a
seale
or
pledge
of
our
sanctification
and
saluation
,
as
certenly
assuring
these
to
the
soule
of
the
beleeuer
,
as
he
is
or
can
be
assured
of
the
other
:
that
as
a
man
hauing
a
bond
of
a
thousand
pound
sealed
him
,
may
truely
say
of
it
,
here
is
my
thousand
pound
,
that
is
,
a
securitie
,
as
surely
confirming
it
vnto
me
,
as
if
I
had
it
in
my
hands
,
or
as
I
haue
this
:
euen
so
may
the
beleeuing
partie
baptized
say
of
his
baptisme
,
here
is
my
regeneration
,
here
is
my
saluation
.
3.
As
it
is
a
meanes
to
excite
and
prouoke
the
faith
of
the
receiuer
to
lay
hold
vpon
the
grace
of
the
Sacrament
,
and
apply
it
to
these
purposes
:
in
which
regard
it
may
be
as
truely
said
to
renewe
,
as
faith
is
said
to
iustifie
;
and
that
is
onely
as
it
is
a
meanes
or
hand
to
lay
hold
on
Christ
our
righteousnesse
:
so
Baptisme
is
a
meanes
helping
forward
our
renewing
,
by
the
true
vnderstanding
and
conscionable
and
serious
meditation
of
it
.
4.
In
that
in
the
right
vse
of
it
,
it
giueth
and
exhibiteth
Christ
and
all
his
merits
to
the
fit
receiuer
:
for
then
Gods
grace
putteth
forth
it selfe
,
and
after
a
sort
convaieth
it selfe
,
in
and
by
this
instrument
into
the
heart
of
the
worthie
receiuer
.
And
thus
principally
it
is
the
lauer
of
regeneration
;
because
in
it
and
by
it
as
a
meane
and
organe
,
the
holy
Ghost
freely
worketh
his
grace
in
such
as
in
whome
he
delighteth
:
and
thus
are
we
fitly
lead
to
the
second
point
propounded
concerning
these
persons
.
The
second
point
,
namely
the
consideration
of
the
persons
to
whome
baptisme
is
the
washing
of
the
newe
birth
,
will
more
cleare
this
difficult
point
:
for
we
must
not
conceiue
it
thus
in
euery
partie
baptized
,
but
in
such
as
haue
the
gift
of
faith
to
receiue
the
grace
offred
:
Ioh.
1.12
.
so
many
as
receiued
him
,
he
gaue
them
power
,
&c.
Eph.
5.27
.
clensed
with
water
through
the
word
▪
namely
,
beleeued
:
for
whence
else
can
water
haue
power
to
wash
the
soule
?
he
that
beleeueth
and
is
baptized
shall
be
saued
.
The
Apostle
in
the
supper
requireth
a
worthie
receiuing
;
and
who
can
denie
but
if
grace
be
conferred
in
the
Sacrament
,
it
must
be
receiued
also
:
and
if
it
must
be
receiued
I
would
knowe
how
any
thing
which
is
spirituall
can
be
receiued
but
by
this
hand
of
the
soule
.
Quest.
But
howsoeuer
in
men
of
yeares
faith
is
required
vnto
baptisme
,
yet
we
are
most
to
respect
it
as
administred
vnto
children
in
whom
we
cannot
expect
faith
,
and
therefore
vnto
them
either
faith
is
not
requisite
,
or
by
the
former
answer
their
baptisme
is
vnprofitable
.
Answ.
This
well
is
deepe
,
and
we
want
wherewith
to
drawe
certentie
of
resolution
:
but
will
assay
in
some
propositions
to
deliuer
summarily
that
which
may
be
extracted
out
of
the
Scriptures
and
expositors
,
as
most
probable
for
the
vnfolding
of
this
difficultie
.
To
which
purpose
let
vs
first
distinguish
of
infants
;
of
whom
some
are
elected
,
and
some
belong
not
vnto
the
election
of
grace
.
These
latter
receiue
onely
the
element
,
and
are
not
inwardly
washed
:
the
former
receiue
in
the
right
vse
of
the
Sacrament
the
inward
grace
;
not
that
hereby
we
tie
the
maiestie
of
God
to
any
time
or
meanes
,
whose
spirit
bloweth
when
and
where
he
listeth
;
on
some
before
baptisme
,
who
are
sanctified
from
the
wombe
;
on
some
after
:
but
because
the
Lord
delighteth
to
present
himselfe
gracious
in
his
own
ordinance
,
we
may
conceiue
that
in
the
right
vse
of
this
Sacrament
,
he
ordinarily
accompanieth
it
with
his
grace
:
here
according
to
his
promise
we
may
expect
it
,
and
here
we
may
and
ought
send
out
the
prayer
of
faith
for
it
.
Obiect
.
But
they
want
faith
?
Answ.
1.
They
want
indeede
actuall
faith
,
which
presupposeth
hearing
,
vnderstanding
,
Secondly
,
they
want
not
all
faith
,
Christ
himselfe
reckoneth
them
among
beleeuers
,
Matth.
18.6
.
whosoeuer
offendeth
one
of
these
little
ones
which
beleeue
in
me
:
in
which
respect
circumcision
which
was
administred
to
infants
,
was
called
a
seale
of
faith
.
Thirdly
,
whereas
some
diuines
thinke
that
this
faith
of
theirs
is
no
other
then
the
faith
of
the
parents
:
the
truth
is
,
that
the
faith
of
the
parents
is
so
farre
theirs
,
as
that
it
giueth
them
right
to
the
couenant
:
for
the
couenant
is
made
to
Abraham
and
his
seede
,
and
to
the
faithfull
and
their
seede
:
and
the
beleeuing
parent
also
laieth
hold
on
the
couenant
for
himselfe
and
his
seede
,
thereby
intitling
his
child
to
the
right
of
the
couenant
as
well
as
himselfe
:
euen
as
in
temporall
things
he
can
purchase
land
for
himselfe
and
his
heires
.
This
truth
confirmeth
the
Apostle
,
If
the
root
be
holy
,
so
are
the
branches
;
and
the
one
parent
beleeuing
,
children
are
holy
:
to
this
purpose
saith
Musculus
,
that
children
may
be
called
faithfull
although
they
haue
no
faith
.
Fourthly
,
but
because
this
may
seeme
not
so
proper
a
faith
,
beeing
wholly
imputed
.
1.
in
that
all
children
saued
are
not
of
beleeuing
parents
;
yea
we
may
in
charitie
presume
of
some
perhaps
without
the
Church
,
whome
the
Lord
mercifully
saueth
out
of
most
wicked
progenitors
for
many
generations
:
and
2.
because
the
iust
shall
liue
by
his
own
faith
:
It
is
verie
probable
that
elected
infants
haue
a
spirit
of
faith
,
Vse
.
1.
Ministers
must
deliuer
this
doctrine
plainly
,
and
not
as
we
may
obserue
some
,
who
either
not
vnderstanding
it
,
or
not
willing
that
others
should
vnderstand
them
;
generally
tie
a
certaine
grace
to
this
Sacrament
of
baptisme
,
but
not
explaning
these
two
points
,
how
,
and
to
whome
;
leaue
their
hearers
laid
open
to
many
dangerous
errors
:
of
which
I
will
giue
some
examples
.
1.
To
conceiue
of
an
absolute
necessitie
of
baptisme
,
and
hence
cruelly
and
impiously
denie
vnto
Infants
dying
without
it
,
the
saluation
.
But
we
must
beware
of
running
backe
into
this
point
of
Poperie
,
which
at
this
day
thrusteth
the
soules
of
such
babes
into
a
place
very
neere
hell
,
Except
a
man
be
borne
againe
of
the
water
and
the
Spirit
,
he
can
not
enter
into
the
kingdome
of
heauen
:
but
as
for
outward
baptisme
the
seale
of
the
former
,
to
hold
it
necessarie
but
accidentally
,
as
1.
in
regard
of
Gods
commandement
,
2.
of
our
owne
weaknes
,
3.
to
auoid
the
danger
and
appearance
of
neglect
,
or
contempt
of
so
holy
an
ordinance
:
but
to
hold
it
so
necessarie
,
as
that
he
that
steppeth
not
ouer
this
threshold
can
neuer
get
into
heauen
,
is
directly
both
against
the
grace
of
God
in
the
Scriptures
;
which
affirme
the
children
of
the
faithfull
to
be
holy
before
they
come
to
this
baptisme
:
as
also
the
examples
,
of
children
dead
before
the
eight
day
,
the
day
of
their
circumcision
;
of
men
and
children
for
the
space
of
fourtie
yeares
wanting
circumcision
in
the
wildernes
;
of
Dauids
child
dying
before
the
eight
day
,
the
damnation
of
which
he
feared
not
;
of
the
thiefe
on
the
crosse
,
who
wanted
the
outward
baptisme
,
although
not
the
inward
.
Surely
our
Sauiour
Christ
where
he
had
good
occasion
,
maketh
no
such
necessitie
of
it
:
He
that
beleeueth
and
is
baptized
,
shall
be
saued
;
but
marke
in
the
opposition
he
saith
not
,
he
that
beleeueth
not
,
and
is
not
baptized
,
shall
be
condemned
:
but
that
we
should
not
conceiue
of
such
a
needles
necessitie
,
he
purposely
leaueth
out
the
latter
clause
of
the
former
sentence
,
onely
affirming
that
he
that
beleeueth
not
shall
be
condemned
.
And
what
an
vnequall
thing
were
it
,
that
if
parents
should
neglect
to
bring
children
seasonably
vnto
baptisme
,
that
the
child
not
offending
should
for
the
parents
fault
be
condemned
?
Let
vs
therefore
send
backe
this
cruell
opinion
to
the
Papists
among
whome
it
was
first
hatched
,
God
is
able
to
saue
infants
without
baptisme
,
but
we
know
his
reuealed
will
to
the
contrarie
well
enough
;
then
any
Protestant
minister
,
among
whome
it
were
ashame
that
such
Popish
notes
should
be
recorded
.
2.
The
darke
deliuerie
of
this
doctrine
,
hath
bred
vp
another
no
lesse
Popish
,
that
seeing
grace
is
so
tied
to
the
Sacrament
,
therefore
the
infant
baptized
,
is
washed
from
all
originall
sinne
;
and
that
by
the
concomi●ant
grace
of
the
Sacrament
,
euery
infant
is
so
pure
as
there
is
nothing
in
it
which
God
can
hate
.
A
doctrine
fearefully
derogatorie
from
the
blood
of
Christ
;
and
contrarie
to
the
Scriptures
,
which
teach
that
originall
sinne
is
taken
away
to
those
that
are
set
into
Christ
by
baptisme
,
3.
From
the
misconceit
of
this
doctrine
,
and
the
extolling
the
outward
worke
of
baptisme
,
the
which
imposters
and
deceiuers
of
mindes
haue
still
delighted
to
dwell
in
,
hath
sprung
vp
that
dangerous
error
of
baptizing
by
women
;
as
also
the
priuate
nimbling
vp
of
the
matter
in
corners
by
some
Priest
or
minister
.
Whereas
for
the
person
we
know
that
the
Minister
in
his
ministerial
actions
sustaineth
the
person
of
Christ
,
which
a
woman
cannot
doe
.
permit
a
woman
to
teach
ministerially
,
would
much
lesse
suffer
her
to
baptize
.
If
any
woman
haue
beene
accessarie
to
this
grieuous
sinne
,
let
her
seriously
and
seasonably
humble
her selfe
for
it
,
in
that
without
,
yea
and
against
the
commandement
of
God
,
shee
hath
polluted
such
a
sacred
ordinance
.
If
any
man
should
set
the
Kings
broad
seale
to
any
instrument
but
the
Lord-keeper
,
his
fact
were
no
lesse
then
high
treason
;
and
shall
we
think
there
is
lesse
danger
in
counterfaiting
the
great
seales
of
Gods
couenant
?
As
for
the
due
place
of
baptisme
,
it
is
the
publike
assemblie
,
as
beeing
a
part
of
publike
worship
annexed
vnto
preaching
,
brought
before
the
Lord
:
and
much
more
here
,
where
after
a
more
glorious
manner
the
partie
is
to
be
receiued
,
not
into
his
fathers
family
,
but
the
family
of
God
the
visible
Church
.
And
is
it
not
a
farre
greater
indignitie
for
the
Sacraments
to
be
brought
into
priuate
houses
,
then
for
ciuill
iudgement
,
in
the
gates
?
As
for
the
pretended
case
of
necessitie
,
there
is
no
such
as
vrgeth
is
to
transgresse
the
commandement
,
and
to
make
priuate
places
publike
.
Why
should
we
not
rather
with
the
auncient
,
who
euen
in
most
ignorant
times
could
conceiue
that
in
defect
of
baptisme
with
water
,
if
it
could
not
conueniently
(
as
without
the
debasing
of
Gods
ordinance
)
be
had
,
a
sufficiently
supply
might
be
made
by
the
other
two
,
either
of
the
holy
Ghost
,
or
of
martyrdome
,
and
that
God
in
case
of
necessitie
accepteth
the
will
for
the
deede
;
which
also
some
of
the
auncient
applyed
to
this
purpose
:
and
that
not
the
want
,
but
contempt
of
baptisme
is
damnable
.
Fourthly
,
from
the
doubtfull
deliuerie
of
this
doctrine
ariseth
an
other
error
and
opinion
of
falling
from
grace
(
for
marke
the
man
that
staggereth
in
the
former
,
he
will
be
nibling
and
fumbling
at
all
these
as
far
as
he
dare
)
for
if
euery
child
receiue
grace
as
a
thing
tied
vnto
baptisme
,
what
becommeth
of
that
grace
when
children
growing
in
yeares
,
growe
also
extreamely
flagitious
and
wicked
?
he
sinneth
not
because
the
seede
of
God
is
in
him
:
and
if
the
infant
be
come
vnto
Christ
in
baptisme
he
neuer
casteth
him
off
,
Ioh.
6.37
.
he
shall
neuer
hunger
,
ver.
35.
he
shall
not
be
lost
,
39.
he
shall
liue
for
euer
,
50.
If
the
infant
be
once
of
the
Church
,
it
remaineth
in
the
Church
,
and
can
neuer
be
a
limbe
of
Satans
synagogue
.
Lastly
,
as
all
error
is
fruitfull
,
so
hence
also
is
grounded
that
fancie
of
Popish
penance
,
which
they
make
a
Sacrament
to
restore
such
by
as
are
fallen
from
the
grace
of
their
baptisme
:
and
a
second
table
to
saue
such
,
as
by
vertue
of
their
first
couenant
cannot
be
restored
;
as
though
the
couenant
of
God
were
not
eternall
and
vnchangeable
,
or
as
if
God
married
vs
not
to
himselfe
for
euer
:
Vse
.
2.
To
teach
parents
,
1.
to
be
present
,
to
present
their
children
with
ioy
vnto
holy
baptisme
.
What
a
comfort
is
it
for
a
father
to
see
his
child
washed
with
the
blood
of
Iesus
Christ
?
cleansed
from
sinne
?
set
in
to
the
visible
Church
,
yea
,
into
the
bodie
of
Christ
,
in
the
right
vse
of
this
Sacrament
?
wherein
a
parent
ought
more
to
reioyce
then
if
he
could
make
it
the
heire
of
the
world
.
2.
diligently
vpon
the
occasion
of
their
childrens
baptisme
to
examine
themselues
,
whether
they
be
in
couenant
with
God
or
no
,
that
so
their
children
may
be
entred
into
the
same
couenant
:
yea
and
seeing
their
often
faylings
with
God
,
to
enter
now
a
newe
league
,
and
renew
their
couenant
with
him
,
by
renewing
their
faith
,
by
making
vp
againe
through
true
repentance
their
former
breaches
:
yea
by
solemne
prayer
and
invocation
to
vrge
the
Lord
to
call
to
minde
his
couenant
made
to
the
iust
and
their
seede
,
and
make
it
good
vnto
himselfe
and
his
child
now
to
be
entred
into
the
Church
.
But
what
a
generall
fault
of
Parents
is
it
,
to
content
themselues
in
bringing
their
children
,
that
the
outward
worke
may
be
performed
vpon
them
,
spending
no
small
time
in
circumstances
of
solemnitie
,
as
costly
banquets
and
feasting
(
which
in
moderation
I
condemne
not
)
but
take
little
or
no
time
in
preparing
themselues
and
their
children
to
the
receiuing
of
the
inward
grace
of
baptisme
?
which
great
error
is
worthy
reformation
in
the
most
,
in
the
best
.
Vse
.
3.
To
the
congregation
,
that
seeing
this
is
such
a
solemne
ordinance
,
as
wherein
the
Lord
signifieth
,
sealeth
,
He
shall
goe
in
when
they
goe
in
,
and
when
they
goe
forth
,
they
shall
goe
forth
together
.
Let
euery
man
make
more
conscience
of
this
dutie
hereafter
,
and
seeing
Christ
himselfe
disdaineth
not
to
come
to
Iohns
baptisme
;
let
vs
take
heede
of
running
from
Christs
.
And
the
renewing
of
the
holy
Ghost
,
]
Now
we
come
to
speake
of
the
inward
means
of
our
saluation
,
wherby
the
Lord
setteth
vs
into
this
new
condition
,
here
called
the
renewing
of
the
holy
Ghost
:
wherein
to
vnderstand
it
better
,
we
will
consider
two
points
:
1.
what
this
renewing
is
.
2.
why
it
is
called
the
renewing
of
the
holy
Ghost
:
and
so
come
to
the
instructions
.
a
grace
of
God
:
1.
Pet.
1.3
.
Who
according
to
his
abundant
mercie
hath
begotten
vs
to
a
liuely
hope
.
2.
by
which
the
corruption
of
nature
:
which
is
the
proper
obiect
of
it
,
called
in
Scripture
the
flesh
,
the
old
man
:
not
the
substance
of
bodie
or
soule
,
which
were
not
decaied
or
perished
;
but
the
corrupt
qualities
,
which
by
the
fall
tooke
place
in
them
.
3.
is
renewed
:
this
is
a
word
of
relation
,
and
opposed
to
that
olde
corruption
drawne
from
the
old
Adam
:
for
so
is
the
new
birth
by
the
spirit
,
opposed
to
that
old
natiuitie
which
is
of
the
flesh
,
Ioh.
3.
Againe
,
the
word
importeth
a
compleat
worke
vpon
the
whole
subiect
:
for
as
in
the
birth
of
a
child
,
not
one
or
moe
parts
and
members
,
but
the
whole
child
is
borne
;
so
in
the
new
birth
,
the
whole
man
must
be
borne
againe
,
the
whole
man
must
be
a
new
creature
:
in
which
is
not
the
framing
of
something
out
of
something
but
of
something
out
of
nothing
:
For
if
the
Popish
doctrine
were
true
,
that
there
were
some
power
in
nature
,
whereby
(
the
holy
Ghost
a
little
freeing
it
)
it
could
of
it selfe
will
and
performe
that
which
is
truly
good
;
then
were
man
but
in
part
new
,
and
so
could
not
be
called
a
new
man
,
a
new
creature
,
or
be
said
to
be
borne
againe
;
neither
raised
vp
from
the
death
of
trespasses
&
sinnes
,
but
reuiued
and
recouered
as
out
of
a
swoone
or
some
desperate
disease
;
nor
renewed
,
but
a
little
repaired
and
mended
.
But
because
the
corruption
of
nature
is
gone
ouer
the
whole
man
,
as
we
haue
a
little
before
heard
:
so
this
renewing
must
be
in
the
whole
man
,
and
in
the
same
order
.
1.
It
must
begin
in
the
spirit
of
the
minde
,
you
throughout
:
and
I
pray
God
your
whole
soule
,
bodie
,
and
spirit
be
kept
blameablesse
:
where
is
mention
of
the
spirit
,
as
the
very
soule
and
life
of
a
renewed
person
,
and
is
no
other
then
the
grace
of
sanctification
,
opposed
to
the
corruption
of
nature
,
which
is
seated
both
in
soule
and
bodie
.
4.
I
adde
,
In
beleeuers
,
because
regeneration
is
the
vndeuided
and
inseparable
companion
of
faith
,
which
is
called
the
faith
of
the
elect
,
as
we
haue
heard
:
2.
Thess.
2.13
.
Chosen
you
to
saluation
through
the
sanctification
of
the
spirit
,
and
the
faith
of
truth
:
whence
it
followeth
,
that
as
faith
is
not
of
all
,
no
more
is
regeneration
;
neither
is
this
grace
further
tied
to
the
Sacrament
,
then
where
it
meeteth
with
a
faithfull
receiuer
.
5.
I
say
daily
,
for
although
the
beleeuer
be
renewed
in
euery
part
,
yet
all
is
but
in
part
,
it
is
so
compleat
in
the
subiect
,
as
that
it
is
yet
a
continued
worke
,
and
not
consummate
vntill
we
all
meete
in
the
vnitie
of
the
Sonne
of
God
,
when
that
perfect
is
come
:
for
so
long
as
we
are
here
below
,
this
righteousnes
of
God
is
revealed
from
faith
to
faith
,
and
we
are
changed
from
glorie
to
glorie
,
and
we
walke
from
strength
to
strength
:
In
all
things
growing
vp
in
him
which
is
the
head
:
he
that
is
iust
must
be
iust
still
,
and
he
that
is
holy
must
be
daily
more
holy
;
and
thus
encrease
vntill
the
perfect
day
.
6.
I
adde
,
vnto
the
image
of
God
:
Eph.
4.24
.
Put
on
the
new
man
which
after
God
,
that
is
after
Gods
image
,
is
created
in
righteousnes
and
holines
:
see
also
2.
Cor.
3.18
.
We
are
changed
into
the
same
image
of
God
:
for
as
Adam
was
created
in
the
image
of
God
,
so
must
euery
beleeuer
be
renewed
vnto
that
blessed
condition
.
In
a
word
,
looke
what
the
image
of
God
was
,
which
was
giuen
vs
by
our
creation
,
vnto
the
same
must
we
be
wrought
now
by
the
grace
of
the
second
couenant
;
but
that
stood
not
in
the
substance
of
the
soule
and
naturall
faculties
of
it
so
much
;
such
as
vnderstanding
,
free
will
,
memorie
,
&c.
but
1.
in
the
knowledge
and
illumination
of
it
,
Colos.
4.10
.
Put
on
the
new
man
which
is
renewed
in
knowledge
;
2.
in
the
righteousnes
and
integritie
of
the
whole
man
,
Eph.
4.24
.
Put
on
the
new
man
,
which
after
God
is
created
in
righteousnes
and
true
holines
.
The
second
point
in
the
meaning
is
,
why
this
is
called
the
renewing
of
the
holy
Ghost
.
Answ.
Not
that
it
is
not
wrought
as
well
by
the
other
persons
,
holy
Ghost
,
because
he
is
the
immediate
and
next
applyer
of
it
to
the
conscience
,
and
therfore
is
more
properly
said
to
renew
.
And
yet
wher
I
say
that
in
regard
of
the
other
persons
he
doth
more
immediatly
applie
this
grace
;
it
must
not
be
so
conceiued
,
but
that
he
ordinarily
doth
worke
it
by
meanes
,
vnto
the
which
also
often
the
Scriptures
ascribe
the
worke
of
renewing
.
As
1.
the
Ministers
are
his
instruments
by
whome
he
begetteth
men
vnto
God
:
so
Paul
,
I
haue
begotten
you
by
the
Gospel
,
that
is
ministerially
.
2.
The
word
and
Sacraments
are
outward
meanes
which
the
Spirit
vseth
to
the
same
purpose
:
And
the
word
is
hence
called
the
immortall
seede
of
regeneration
;
and
baptisme
called
the
washing
of
regeneration
in
the
words
before
,
because
the
Spirit
in
these
outward
meanes
washeth
and
regenerateth
.
3.
Faith
is
the
inward
meanes
,
which
the
holy
Ghost
working
and
exciting
in
vs
,
vseth
by
it
to
bring
home
to
our
hearts
that
which
properly
reneweth
vs
:
Act.
15.
by
faith
he
purifieth
our
hearts
.
Thus
we
see
how
both
the
Father
,
the
Sonne
,
the
Spirit
,
the
ministers
,
the
word
and
Sacraments
,
and
our
owne
faith
renew
vs
:
and
how
in
their
seuerall
senses
they
are
to
be
truly
and
plainly
conceiued
.
Doctr.
1.
All
the
worke
of
inward
grace
,
in
,
or
out
of
baptisme
,
is
from
the
holy
Ghost
.
renewing
of
the
holy
Ghost
,
and
this
is
regeneration
indeede
,
1.
Pet.
3.21
.
Baptisme
saveth
,
but
not
the
washing
of
water
,
but
the
interrogation
of
a
good
conscience
:
that
is
,
the
answer
of
a
beleeuing
heart
,
acknowledging
these
sacraments
to
be
seales
and
pledges
of
the
righteousnesse
of
faith
,
and
that
inward
baptisme
which
indeede
saueth
:
Act.
2.38
.
Amend
your
liues
,
and
be
baptised
euery
one
in
the
name
of
Iesus
Christ
for
remission
of
sinnes
:
but
all
this
will
not
serue
the
turne
,
vnlesse
the
promise
following
be
made
good
;
and
ye
shall
receiue
the
gift
of
the
holy
Ghost
:
1.
Cor.
6.11
.
Such
were
ye
,
but
ye
are
washed
,
ye
are
iustified
ye
are
sanctified
:
but
by
what
meanes
,
by
the
waters
of
baptisme
?
No
,
they
will
not
serue
to
iustification
or
sanctification
,
but
by
the
spirit
of
our
God
:
and
if
we
would
see
this
truth
of
both
the
Sacraments
in
one
place
,
we
haue
it
propounded
,
1.
Cor.
12.13
.
By
one
spirit
we
are
all
baptized
into
one
bodie
:
therefore
not
the
water
but
the
spirit
setteth
vs
into
the
bodie
of
Christ
by
baptisme
:
and
wee
are
all
made
to
drinke
into
one
spirit
:
and
therefore
the
efficacie
of
the
cuppe
in
the
supper
is
to
be
ascribed
to
the
spirit
of
God
;
which
spirit
when
he
withdraweth
himselfe
,
we
may
truely
say
of
the
water
in
baptisme
,
as
the
Apostle
speaketh
of
the
blood
of
bulls
and
goates
,
that
they
cannot
take
away
sinne
.
The
true
materiall
cause
hereof
,
is
the
blood
of
Christ
,
Vse
.
1.
This
doctrine
further
ouerthroweth
that
Popish
doctrine
,
that
the
water
in
baptisme
carrieth
in
it
a
force
and
efficacie
of
washing
and
sanctifying
the
soule
.
The
spirit
of
God
mooued
vpon
the
waters
,
he
concludeth
,
that
as
the
waters
concurred
necessarily
to
the
making
of
all
naturall
things
;
so
the
waters
of
baptisme
necessarily
concurreth
to
the
conferring
of
the
grace
of
regeneration
in
this
second
creation
.
But
who
seeth
not
,
that
these
waters
were
dead
without
the
spirits
moouing
?
and
who
seeth
not
,
that
the
spirit
it
is
in
baptisme
which
regenerateth
,
and
not
the
element
,
vnlesse
a
bodily
thing
could
properly
worke
vpon
a
spirituall
.
2.
As
for
that
in
Gen.
7.17
.
The
waters
bare
vp
the
Arke
:
whence
he
concludeth
,
that
as
the
waters
had
a
proper
power
to
saue
Noah
and
his
familie
,
euen
so
the
waters
of
baptisme
properly
saue
.
Besides
the
generall
answer
,
that
similitudes
prooue
nothing
but
illustrate
;
could
Bellarmine
,
if
he
had
looked
into
the
text
,
so
boldly
haue
detracted
from
the
glorie
of
God
?
which
saith
,
that
Noah
found
grace
in
the
sight
of
the
Lord
,
Gen.
6.8
.
with
thee
will
I
stablish
my
couenant
,
verse
18.
that
the
Lord
bad
him
goe
into
the
Arke
▪
cap.
7.1
.
that
he
shut
him
in
the
Arke
,
16.
that
he
remembred
him
in
the
Arke
,
and
brought
him
out
of
the
Ark
,
cap.
8.1.16
.
all
is
ascribed
vnto
the
grace
,
couenant
,
commandement
,
hand
,
and
remembrance
of
God
,
and
not
to
the
water
:
and
if
Noah
had
beene
saued
by
the
clemencie
of
the
waters
,
and
their
power
of
sauing
,
Noah
was
mistaken
when
he
built
an
altar
to
the
Lord
,
vers.
20.
for
hee
should
haue
built
his
altar
to
the
waters
.
And
if
we
would
follow
here
the
Iesuite
,
we
might
make
him
wearie
of
his
comparison
:
If
we
should
say
,
1.
that
the
waters
of
the
flood
did
for
euery
person
and
creature
that
they
saued
,
drowne
a
million
,
therefore
the
waters
of
baptisme
for
one
they
saue
,
drowne
and
damne
a
number
,
which
will
not
stand
with
their
deuise
of
opus
operatum
.
2.
Noah
was
found
righteous
before
he
entred
into
the
Arke
,
cap.
7.1
.
and
therefore
both
children
and
men
of
yeares
,
may
be
sanctified
before
baptisme
:
whence
will
follow
,
that
children
of
beleeuers
,
dying
before
baptisme
,
haue
right
both
to
the
kingdome
of
heauen
,
and
Christian
buriall
vpon
earth
.
3.
It
is
said
,
Heb.
11.7
.
By
faith
Noah
prepared
the
Arke
,
not
which
saued
,
but
to
the
sauing
of
himselfe
and
his
houshold
:
and
that
by
faith
,
he
was
made
heire
of
righteousnesse
;
without
which
faith
,
neither
the
waters
,
nor
the
Arke
had
done
him
any
good
;
and
therefore
neither
without
faith
do
the
waters
of
baptisme
saue
or
regenerate
.
Lastly
,
a
poore
reason
it
is
of
a
Cardinal
,
that
because
Moses
or
Noah
is
saued
out
of
the
waters
,
therefore
the
waters
saue
him
.
A
third
instance
is
in
the
waters
of
Iordan
,
which
(
saith
he
)
truly
healed
Naaman
,
The
like
may
be
said
of
the
poole
of
Siloam
,
wherein
the
blind
man
must
wash
:
Vse
.
2.
As
to
magnifie
and
reuerence
these
sanctified
waters
,
as
the
outward
meanes
in
the
right
vse
of
which
,
the
spirit
worketh
and
exhibiteth
that
which
they
represent
:
so
also
to
beware
least
wanting
this
inward
worke
of
the
spirit
,
which
giueth
all
efficacie
and
comfortable
fruit
of
baptisme
,
it
become
not
a
barren
and
a
naked
signe
:
the
rather
,
in
that
the
Lord
himselfe
obserued
this
corruption
among
his
owne
people
,
that
they
stood
too
much
vpon
outward
institutions
,
as
the
Temple
,
the
law
,
circ●mcision
,
the
fathers
,
&c.
and
therefore
in
many
places
charged
them
,
not
to
trust
in
such
lying
words
,
but
to
get
the
foreskinne
of
their
hearts
circumcised
,
as
well
as
the
foreskinne
of
their
flesh
;
and
not
to
rest
in
the
title
of
a
Iewe
,
which
was
to
be
one
but
outwardly
,
and
in
the
letter
,
nor
that
they
were
descended
of
Abraham
according
to
the
flesh
,
except
they
were
Iewes
within
,
and
descended
of
Abraham
according
to
the
faith
also
,
so
as
by
doing
his
workes
they
might
resemble
him
.
So
when
we
see
Christians
stand
so
much
vpon
outward
baptisme
,
and
are
well
contented
without
the
inward
vertue
of
it
:
when
we
see
them
glorie
in
the
bare
title
,
without
the
power
of
Christianitie
;
it
is
our
part
to
imitate
the
Lord
and
his
Prophets
,
and
call
our
people
to
get
the
circumcision
not
made
with
hands
,
but
by
the
finger
and
spirit
of
God
:
st●ff●necked
and
vncircumcised
▪
Vse
.
3.
As
it
is
with
baptisme
,
so
is
it
with
all
other
ordinances
of
God
,
no
outward
meanes
of
saluation
can
be
effectuall
,
vnlesse
the
inward
worke
of
the
spirit
be
added
.
We
haue
power
to
come
and
heare
the
word
,
anoynting
teach
vs
,
we
shall
remaine
vntaught
:
yea
let
the
Apostles
themselues
preach
,
the
Lord
must
worke
with
them
also
,
or
nothing
will
be
done
.
These
two
,
the
spirit
of
the
Lord
vpon
vs
,
and
his
word
in
our
mouthes
,
the
Lord
giueth
not
an
heart
to
perceiue
;
Obiect
.
But
what
can
I
doe
withall
,
if
the
spirit
teach
me
not
?
Answ.
The
spirit
would
not
be
wanting
,
if
men
would
come
preparedly
to
be
taught
.
But
1.
men
come
without
beleefe
and
mingle
not
the
word
with
faith
;
and
so
it
becommeth
vnprofitable
:
or
2.
without
repentance
,
whereas
the
humble
shall
be
taught
in
the
way
onely
:
or
3.
without
praier
,
and
the
spirit
powreth
not
out
these
waters
of
grace
,
but
vpon
thirstie
grounds
:
or
4.
laden
with
lusts
,
and
then
the
spirit
will
not
sowe
among
thornes
.
And
thus
all
the
meanes
of
saluation
enioyed
out
of
their
holy
vse
are
turned
to
greater
condemnation
.
Who
art
thou
then
that
contentest
thy selfe
to
come
to
Church
,
to
heare
,
to
pray
,
to
reade
,
keepest
the
Sabbaths
,
professest
the
Gospel
,
to
haue
the
countenance
of
religious
persons
,
whereas
in
the
meane
time
thou
wantest
the
inward
master
,
the
spirit
of
supplication
,
the
power
of
the
Gospel
?
All
is
wrong
with
thee
:
thou
hast
embraced
a
shadow
for
the
substance
,
and
found
a●
it
were
the
cloathes
of
Christ
,
but
the
bodie
is
risen
and
gone
.
Begge
at
the
hands
of
God
therefore
in
all
thy
duties
publike
and
priuate
the
presence
of
the
spirit
,
who
alone
can
worke
thy
heart
:
wait
for
Gods
teaching
,
for
this
is
the
way
to
become
wise
to
saluation
.
Doctr.
2.
God
in
sauing
vs
from
our
miserie
,
reneweth
vs
vnto
his
own
image
of
righteousnes
and
holines
:
if
any
be
in
Christ
he
must
become
a
new
creature
:
which
new
creature
is
called
the
new
man
which
after
God
is
created
,
and
which
must
be
renewed
on
vs
in
knowledge
after
the
image
of
him
that
ereated
him
:
Colos.
3.9
.
The
Apostle
Peter
teacheth
vs
that
great
and
precious
promises
,
namely
of
life
and
saluation
,
are
made
vnto
vs
.
But
how
come
we
to
●nioye
them
?
the
next
words
shew
,
by
beeing
made
partakers
of
the
diuine
nature
,
and
flying
corruptions
which
are
in
the
world
through
lust
.
Vse
.
1.
This
doctrine
letteth
vs
see
the
absolute
necessitie
of
our
renewing
,
without
which
there
can
be
no
saluation
.
Ioh.
3.5
.
Except
a
man
be
borne
againe
of
water
and
the
spirit
he
cannot
be
saued
.
And
the
reason
is
,
because
by
it
as
by
an
inward
meane
,
the
Lord
setteth
vs
into
the
state
of
saluation
.
That
washing
of
the
Disciples
feete
was
not
only
an
example
of
humilitie
,
but
a
symbole
and
representation
of
this
washing
away
of
sinnes
in
this
our
renewing
by
the
blood
of
Christ
:
and
therefore
Christ
saith
vnto
Peter
,
If
I
wash
thee
not
,
thou
hast
no
part
in
mee
.
2.
It
affoardeth
a
triall
whether
a
man
be
in
the
way
of
saluation
or
no
;
Secondly
,
after
this
birth
all
old
things
must
passe
away
,
and
euery
thing
must
become
new
;
is
all
cleane
.
And
therefore
there
must
be
,
1.
a
new
light
in
the
minde
and
vnderstanding
,
conceiuing
the
things
of
the
spirit
of
God
.
blinding
of
men
,
is
a
note
and
brand
of
a
reprobate
;
so
is
it
a
note
of
one
begotten
to
God
,
to
be
renewed
in
knowledge
,
Col.
3.9
.
Secondly
,
there
must
be
a
newe
qualitie
in
the
will
,
readie
to
heare
the
voice
of
Christ
in
all
things
and
obey
it
.
The
Scripture
noteth
it
a
marke
of
an
vngodly
wretch
,
to
be
further
obdurate
and
hardened
;
heareth
his
words
,
Ioh.
8.47
.
he
carrieth
a
flexible
heart
vnto
the
word
:
and
1.
Ioh.
2.29
.
he
that
doth
righteously
is
borne
of
him
.
Thirdly
,
there
must
be
a
new
conuersation
manifesting
the
workes
and
fruits
of
the
spirit
:
a
life
lead
in
the
practise
of
raigning
sinne
,
and
making
shewe
of
the
works
of
the
flesh
,
he
that
is
borne
of
God
sinneth
not
,
1.
Ioh.
3.9
.
he
hath
sinne
in
him
,
but
not
raigning
,
Rom.
6.4
.
he
doth
sinne
also
,
but
1.
it
is
not
he
,
but
the
sinne
in
him
.
2.
it
is
against
his
heart
and
intention
.
3.
he
lyeth
no●
in
his
sinne
,
but
his
course
is
according
to
the
commandement
,
and
a
walking
after
the
spirit
.
Fourthly
,
There
must
be
new
affections
,
as
the
loue
of
God
,
hatred
of
all
sinne
especially
in
himselfe
,
loue
of
good
men
,
of
pietie
,
of
puritie
,
of
the
light
:
the
whole
first
Epistle
of
Iohn
bea●eth
vpon
this
point
:
for
it
is
a
note
of
one
in
darkenesse
to
hate
the
light
,
to
hate
the
brethren
,
&c.
men
thinke
it
a
sound
plea
,
when
they
ouershoote
themselues
in
affections
,
speaches
,
or
actions
,
to
say
they
are
flesh
and
blood
,
and
they
must
hate
,
and
speake
their
minds
,
&c.
but
if
thou
beest
no
more
then
flesh
and
blood
,
thou
shalt
neuer
come
in
heauen
:
Christians
are
of
the
blood
,
and
flesh
,
and
bone
of
Christ
,
and
therefore
must
subiect
themselues
in
all
things
to
be
ruled
by
his
spirit
.
Fiftly
,
there
must
be
meanes
vsed
to
preserue
all
these
,
as
namely
,
the
spirit
of
prayer
and
supplication
,
Zach.
12.10
.
a
child
new
borne
into
the
world
crieth
presently
,
and
that
which
doth
not
is
still
borne
,
or
a
dead
child
:
and
vnder
this
I
comprehend
a
cheerefulnesse
to
all
the
parts
of
the
publike
and
priuate
worshippe
of
God
:
whereas
the
Prophet
maketh
it
a
note
of
a
wicked
man
,
that
he
calleth
not
vpon
God
,
that
is
he
casteth
off
the
whole
worship
of
God
.
Wouldst
thou
then
finde
thy selfe
to
be
a
newe
creature
,
finde
this
change
that
the
clouds
of
darkenes
and
ignorance
are
remooued
,
that
thou
hast
an
heart
of
flesh
,
that
thou
findest
an
abatement
of
thy
sinnes
and
lusts
,
that
thou
hast
heauenly
motions
,
that
thou
vsest
meanes
carefully
of
thy
spirituall
life
;
that
thou
growest
by
the
nourishment
of
the
word
,
Sacraments
,
prayer
,
reading
,
conference
,
and
other
exercises
of
godlines
and
repentance
;
this
is
the
way
of
life
which
thou
hast
happily
found
;
thou
art
now
much
nearer
saluation
,
then
when
thou
first
beleeued
.
Vers.
6.
Which
he
shed
on
vs
abundantly
,
through
Iesus
Christ
our
Sauiour
.
To
come
to
the
right
meaning
of
this
verse
we
must
explane
fowre
things
.
1.
the
gift
bestowed
,
which
,
that
is
the
spirit
,
as
the
former
words
import
.
2.
the
person
bestowing
him
,
he
,
that
is
,
God
the
Father
.
3.
the
measure
of
the
gift
,
1.
powred
out
,
2.
plentifully
,
or
shed
on
vs
abundantly
.
4.
the
person
meriting
this
gift
,
that
is
,
Iesus
Christ
,
described
here
to
be
our
Sauiour
,
through
Iesus
Christ
our
Sauiour
.
First
,
the
gift
is
the
spirit
,
or
holy
Ghost
.
Quest.
How
can
the
spirit
be
bestowed
?
Answ.
In
the
spirit
two
things
must
be
considered
,
1.
his
essence
and
person
.
2.
his
gifts
and
effects
.
The
former
cannot
be
conferred
,
for
neither
can
his
essence
or
person
be
concluded
in
the
whole
frame
of
heauen
and
earth
,
and
much
lesse
in
the
narrow
corners
of
mans
heart
,
he
beeing
an
infinite
God
equall
with
the
father
and
the
sonne
.
But
the
latter
may
,
for
so
1.
Cor.
12.11
.
the
Apostle
speaking
of
sundrie
operations
and
gifts
●aith
,
all
these
things
worketh
the
same
spirit
:
and
this
phrase
must
be
vnderstood
by
an
other
,
Act.
2.17
.
where
Peter
alleadging
the
place
out
of
Ioel
,
1.28
.
I
will
powre
out
my
spirit
,
thus
explaineth
it
,
I
will
powre
out
of
my
spirit
,
that
is
,
of
the
spirit
by
iustification
and
sanctification
,
of
which
we
shall
heare
m●re
in
the
next
ve●se
.
The
second
thing
is
the
person
bestowing
the
holy
Ghost
;
he
:
that
is
,
the
Father
,
as
ver.
4.
who
as
he
is
the
fountaine
of
the
deitie
,
so
of
all
good
actions
and
operations
,
Ioh.
14.26
.
But
when
the
comforter
shall
come
whom
the
Father
shall
send
.
Obiect
.
But
Christ
saith
,
that
he
will
send
the
spirit
from
the
Father
.
whome
I
will
send
from
the
Father
:
for
when
the
Father
sendeth
the
holy
Ghost
,
it
is
by
the
Sonne
,
in
whom
all
our
good
is
deriued
,
but
not
as
by
an
instrument
,
but
as
from
a
principall
efficient
with
the
Father
,
onely
the
second
in
order
from
the
Father
.
Thirdly
,
the
measure
of
the
gift
is
noted
.
1.
In
that
he
is
said
to
shed
or
powre
him
out
,
he
saith
not
,
he
gaue
,
or
communicated
,
or
dropped
,
or
showred
,
but
powred
him
out
,
which
noteth
the
liberallitie
and
plentie
of
the
thing
conferred
,
namely
,
of
the
graces
of
the
spirit
,
called
by
the
name
of
the
Spirit
himselfe
,
that
we
might
conceiue
of
the
bountifulnesse
of
our
God
,
who
seemeth
rather
to
communicate
the
verie
fountaine
it selfe
of
grace
,
I
will
powre
cleane
water
—
2.
water
hath
a
naturall
qualitie
to
extinguish
heat
,
and
quench
the
thirst
of
man
and
beast
:
so
onely
these
waters
bring
with
them
refreshing
against
the
hotte
wrath
of
God
,
which
otherwise
would
prooue
a
consuming
fire
:
for
he
that
drinketh
of
this
water
shall
neuer
thirst
more
,
that
is
,
he
shall
neuer
wish
that
grace
sooner
whereof
he
shall
not
drinke
to
sacietie
.
3.
water
softeneth
the
earth
,
and
maketh
it
fruitfull
:
so
these
graces
of
the
spirit
mollifie
the
heart
,
&
so
fitteth
it
vnto
all
good
works
,
which
are
the
fruits
of
the
spirit
;
But
the
second
word
whereby
this
immeasurable
grace
bestowed
is
signified
is
the
aduerb
,
First
,
in
regard
of
the
diuerse
kinds
of
gifts
then
powred
out
:
as
,
1.
The
common
gifts
of
the
spirit
which
all
good
and
bad
partake
in
,
were
in
greater
abundance
than
euer
before
bestowed
,
such
as
the
gifts
of
illumination
,
outward
calling
,
profession
of
the
truth
,
common
&
generall
faith
.
2.
The
more
especiall
gifts
of
sanctification
the
which
our
text
most
aimeth
at
,
as
of
faith
,
regeneration
,
loue
,
hope
,
&c.
for
so
the
Apostle
seemeth
to
restraine
the
graces
he
speaketh
of
saying
,
on
vs
who
are
renewed
by
the
holy
ghost
:
As
both
the
prophet
Ioel
,
and
Peter
speaking
the
same
thing
seeme
to
doe
:
the
one
mentioning
my
seruants
,
my
handmaids
;
the
other
speaking
of
such
as
inuocate
and
call
vpon
the
name
of
the
lord
:
and
to
this
purpose
we
might
shew
what
a
number
were
daily
conuerted
,
and
how
in
those
dayes
the
kingdome
of
God
was
taken
by
force
.
3.
More
extraordinarie
and
miraculous
gifts
,
which
were
more
proper
to
those
times
,
and
in
great
abundance
distributed
,
are
here
included
;
as
,
the
gifts
of
tongues
,
of
healing
diseases
,
casting
out
deuils
,
porphesying
,
command
of
death
after
a
sort
to
take
and
leaue
mens
bodies
,
and
sundrie
such
other
,
very
frequent
then
,
aboue
all
times
before
or
since
.
Secondly
,
these
gifts
were
plentifully
powred
out
in
regard
of
the
persons
&
people
vpon
whom
they
were
conferred
:
not
now
vpon
some
few
Iews
or
handfull
of
people
,
as
before
Christs
ascension
,
but
vpon
all
flesh
,
saith
Ioel
,
2.28
.
vpon
euerie
nation
vnder
heauen
,
saith
Peter
.
Now
both
Iew
and
Gentile
,
bond
and
free
,
circumcision
,
vncircumcision
,
all
respect
and
acceptation
of
persons
remooued
,
haue
equall
part
and
promise
in
these
graces
.
Thirdly
,
in
regard
of
the
meanes
,
in
which
the
spirit
now
conueled
these
graces
,
that
is
,
the
word
,
Sacraments
,
and
ministerie
of
the
new
Testament
,
which
farre
exceeded
in
glorie
all
that
ministerie
that
euer
was
before
it
.
For
in
former
time
they
sawe
in
their
ministerie
things
a
farre
off
,
in
types
,
shadowes
,
clouds
;
but
we
see
the
glorie
of
Christ
with
open
face
,
all
vailes
are
rent
,
earth
is
filled
with
the
knowledge
of
God
,
euen
as
the
waters
couer
the
sea
.
And
to
this
our
Apostle
hath
reference
,
doubtlesse
casting
his
eye
vpon
that
plentifull
grace
of
regeneration
,
which
euen
in
baptisme
was
,
and
is
conferred
vnto
beleeuers
.
The
fourth
thing
in
the
meaning
,
is
the
person
procuring
this
abundant
grace
for
vs
,
and
that
is
Iesus
Christ
our
Sauiour
:
for
what
good
thing
soeuer
can
be
deriued
from
God
vnto
vs
,
it
must
be
by
a
Mediator
,
and
such
a
one
as
must
be
humbled
for
sinne
,
and
raised
from
sinne
:
the
former
in
his
death
and
passion
for
sinne
,
the
latter
in
resurrection
and
ascension
from
sinne
:
and
in
both
these
regards
the
Lord
Christ
obtaineth
for
his
Church
these
graces
,
1.
as
a
redeeme●
by
the
merit
of
his
passion
.
2.
as
an
intercessor
by
the
efficacie
of
his
requests
,
which
now
after
his
ascension
he
m●keth
for
the
Saints
:
therefore
is
it
said
,
that
the
Father
sendeth
the
Spirit
in
the
name
of
his
Sonne
,
Ioh.
14.26
.
whom
the
Father
will
send
in
my
name
:
that
is
,
the
Father
sendeth
the
Spirit
through
the
Sonne
,
both
as
a
Mediator
,
and
as
an
Intercessor
:
both
which
workes
so
soone
as
he
had
accomplished
,
it
was
no
meruaile
if
the
Spirit
through
such
merit
of
passion
,
and
efficacie
of
intercession
,
was
so
plentifully
powred
out
vpon
his
bodie
the
Church
;
as
wee
reade
accomplished
,
Act.
2.2
.
Doctr.
1.
The
graces
of
the
spirit
are
plentifully
powred
out
vpon
vs
,
as
out
of
a
full
and
rich
mercie
.
For
1.
we
haue
the
accomplishment
of
many
prophesies
and
promises
,
the
spirit
was
not
giuen
yet
,
because
the
Sonne
was
not
yet
glorified
:
that
is
,
in
comparison
he
was
not
giuen
before
,
but
so
sparingly
,
as
in
respect
of
this
powring
out
,
he
might
seeme
not
to
be
giuen
at
all
:
so
also
is
that
place
of
Peter
to
be
vnderstood
:
of
which
saluation
the
Prophets
haue
inquired
,
searching
and
prophesying
of
that
grace
that
should
come
vnto
you
;
not
that
themselues
had
no
consolation
of
that
grace
,
which
by
the
eie
of
prophesie
they
foresawe
to
light
in
abundance
vpon
the
Church
of
the
newe
Testament
,
but
because
in
comparison
it
came
to
vs
,
and
was
not
accomplished
vnto
them
.
To
this
purpose
Christ
himselfe
pronounceth
blessednesse
vpon
his
hearers
,
whose
eares
and
eyes
heard
and
saw
things
which
many
Kings
and
Prophets
desired
to
heare
and
see
,
but
could
not
.
And
Paul
saith
,
that
our
ministerie
farre
passeth
theirs
in
glorie
,
who
were
but
vnder
rudiments
and
in
principles
,
and
elements
,
if
compared
with
vs
.
Obiect
.
But
the
best
of
vs
are
but
children
in
knowledge
,
faith
,
obedience
,
to
Abraham
,
and
the
rest
of
the
Prophets
,
and
sundrie
beleeuers
among
them
.
Answ.
If
we
compare
person
with
person
,
it
is
true
in
many
of
them
;
but
compare
Church
with
Church
,
they
were
but
children
vnto
vs
.
Obiect
.
But
a
number
of
men
haue
no
grace
at
all
,
and
others
a
verie
small
measure
,
and
the
best
not
so
much
,
but
they
finde
themselues
still
to
stand
in
neede
of
more
.
Answ.
This
preiudiceth
not
the
generall
truth
:
for
1.
God
powreth
out
his
grace
abundantly
,
though
most
men
let
it
fall
to
the
ground
to
their
deeper
damnation
.
2.
The
Church
of
the
new
Testament
hath
abundance
,
to
which
while
men
will
not
ioyne
▪
themselues
in
soundnes
and
sinceritie
,
but
hang
themselues
to
it
by
outward
profession
alone
,
as
a
sient
tyed
to
a
t●eee
by
a
threed
rather
then
grafted
into
it
;
what
meruell
if
they
be
emptie
of
grace
.
3.
He
that
receiueth
the
least
droppe
of
true
grace
hath
abundance
,
not
perhaps
in
regard
of
his
meanes
;
but
the
smallest
measure
is
in
it selfe
abundance
:
for
the
least
droppe
of
these
waters
shall
be
as
a
well
springing
vp
to
life
eternall
;
which
if
it
kindly
sinke
into
the
soule
,
out
of
such
a
mans
bellie
shall
flowe
riuers
of
the
water
of
life
:
which
things
(
saith
Iohn
)
spake
Christ
of
the
spirit
,
which
they
that
beleeued
in
him
should
receiue
:
so
that
although
some
haue
more
,
some
haue
lesse
,
yet
he
that
hath
any
,
Vse
.
1.
If
such
plentie
of
grace
be
powred
out
vpon
vs
;
all
things
we
should
be
made
rich
in
him
?
And
thus
haue
we
ministred
vnto
vs
a
ground
of
examination
,
whether
we
finde
the
fruits
and
worke
of
these
waters
vpon
vs
.
When
Ioel
prophecied
of
the
powring
out
of
this
spirit
,
marke
what
wonderfull
effects
he
foretold
should
follow
:
That
sons
and
daughters
,
seruants
,
and
maids
,
old
and
young
should
prophesie
,
should
see
visions
,
should
dreame
dreames
:
and
accordingly
at
the
first
accomplishment
of
this
prediction
,
what
vnderstanding
?
what
illumination
?
what
tongues
?
what
miracles
?
what
conuersion
to
God
followed
?
sometimes
many
hundreds
,
sometimes
many
thousands
wonne
at
one
sermon
;
and
how
violently
was
the
kingdome
taken
?
We
now
haue
the
powring
out
of
the
same
spirit
,
and
more
plentifully
then
they
or
any
age
or
countrie
euer
since
:
but
where
be
these
fruits
and
effects
?
where
or
to
whome
in
comparison
,
is
the
arme
of
God
made
bare
,
or
shineth
that
excellent
reuelation
of
the
mysteries
of
saluation
?
where
is
that
faith
and
acknowledgement
of
Iesus
Christ
,
which
passeth
all
prophesie
,
tongues
and
miracles
;
yea
are
but
dongue
to
that
excellent
knowledge
of
Christ
,
which
passeth
all
knowledge
?
the
Lord
with
open
face
,
but
how
fewe
are
transformed
into
the
same
image
?
Looke
any
way
vpon
the
liues
of
most
men
,
and
we
cannot
but
demurre
of
the
truth
of
the
doctrine
.
If
we
obserue
in
the
multitude
the
high
atheisme
,
contempt
of
God
and
his
word
,
his
Sabbaths
,
Sacraments
,
Ministers
,
and
his
whole
worship
,
if
we
listen
vnto
the
cursed
oaths
and
imprecations
,
if
we
cast
our
eyes
vpon
the
iniustice
,
pride
,
riot
,
hatred
,
and
earthlinesse
,
which
dwelleth
euerie
where
with
men
:
can
we
now
conceiue
other
,
but
that
the
wicked
spirit
which
ruleth
in
the
world
of
the
disobedient
,
is
abundantly
powred
out
,
rather
then
this
pure
spirit
here
mentioned
?
And
if
we
behold
the
numbers
of
men
who
scorne
and
powre
contempt
on
such
as
haue
receiued
the
smallest
measure
of
these
graces
;
can
we
thinke
that
such
abundant
grace
is
powred
vpon
men
on
earth
,
seeing
the
most
seeke
vnder
the
titles
of
schisme
or
heresie
,
to
hunt
it
and
banish
it
from
off
the
face
of
the
earth
?
Or
yet
if
we
further
looke
vpon
men
,
that
make
shew
of
receiuing
competencie
of
these
waters
,
who
are
yet
neuer
a
whit
washed
,
nor
euer
a
whit
the
cleaner
;
they
come
to
Church
and
heare
,
they
seeme
to
like
good
things
and
walke
in
ciuill
conuersation
;
but
in
regard
of
the
soundnesse
of
their
hearts
,
we
wash
bricks
,
or
Aethiopians
,
and
loose
all
our
labour
:
may
we
not
now
well
aske
,
where
is
the
abundance
of
this
grace
we
speake
of
?
Or
if
we
looke
at
such
as
haue
receiued
true
grace
,
howsoeuer
the
Lord
will
bring
it
to
something
in
the
ende
,
yet
we
can
scarse
see
on
them
or
in
them
any
such
abundance
,
but
like
strait
necked
vessels
they
receiue
it
but
droppe
by
droppe
,
although
it
be
powred
on
them
with
full
buckets
.
We
seldome
see
professors
like
trees
of
righteousnesse
laden
with
the
fruits
of
the
spirit
,
or
walking
or
standing
in
Gods
orchyard
of
the
Church
in
a
constant
course
of
fruitfulnes
:
but
now
and
then
in
good
moodes
some
works
of
pietie
and
mercie
may
be
fou●d
in
their
hands
:
and
the
best
of
men
come
farre
short
of
their
watring
in
their
encrease
.
If
the
spirit
were
powred
out
from
aboue
,
would
it
not
make
our
wildernesses
fruitfull
fields
?
oh
let
vs
bewaile
our
owne
vncapablenesse
in
the
sence
of
our
wants
,
and
euerie
man
vrge
his
owne
heart
.
Is
the
spirit
powred
out
on
my
soule
?
he
is
the
spirit
of
light
and
illumination
,
I
should
then
be
filled
with
all
knowledge
of
God
:
he
is
the
spirit
of
grace
,
compunction
,
and
compassion
,
I
should
therefore
be
much
and
often
in
the
exercises
of
repentance
and
a
broken
heart
:
he
is
the
spirit
of
sanctification
,
I
should
therefore
abound
in
all
holy
conuersation
:
he
is
the
spirit
of
consolation
,
I
should
therefore
exceede
with
true
and
sound
ioy
and
peace
of
good
conscience
:
he
is
the
spirit
of
loue
,
and
therefore
I
should
powre
out
workes
of
loue
and
mercie
aboundantly
,
if
he
were
abundantly
powred
out
on
my
soule
.
Thus
should
euerie
man
examine
his
owne
heart
.
2.
If
vpon
this
examination
we
feele
not
this
plentie
of
grace
,
we
must
ware
of
accusing
God
,
but
condemne
our selues
in
whom
all
the
fault
is
,
as
who
refuse
and
despise
so
great
grace
.
If
thou
hadst
knowne
the
gift
of
God
,
thou
wouldst
haue
asked
,
and
he
would
haue
giuen
thee
waters
of
life
.
Water
is
so
necessarie
a
creature
,
as
nothing
can
be
more
dangerously
or
vncomfortably
wanting
to
the
life
of
man
:
this
euery
man
seeth
by
the
eye
of
his
sence
:
and
so
are
much
more
these
spirituall
waters
of
life
vnto
the
heauenly
life
,
which
because
men
cannot
discerne
with
the
same
eie
,
they
neuer
affect
,
nor
thirst
after
them
:
whence
it
commeth
to
passe
,
him
that
thirsteth
to
drinke
of
them
.
Enlarge
thy
heart
therefore
,
wait
vpon
the
Lord
,
open
thy
mouth
wide
and
he
will
fill
it
;
Samson
readie
to
die
for
thirst
,
called
vpon
the
Lord
,
and
the
Lord
opened
a
chawbone
,
and
a
riuer
came
gushing
out
:
so
if
thou
seeing
the
necessitie
,
and
that
there
is
no
way
but
eternall
death
without
these
liuing
waters
,
and
thirst
after
the
Lord
,
and
call
earnestly
,
he
will
before
thou
shalt
want
euen
by
miracle
abundantly
supply
thee
:
but
if
thou
esteemest
of
grace
as
a
thing
thou
maist
best
want
,
there
is
good
reason
thou
be
without
it
.
The
second
let
is
hardnesse
of
heart
,
and
worse
then
the
former
:
for
that
cannot
affect
because
it
knoweth
not
;
this
will
not
though
it
know
,
but
keepeth
the
soule
drie
and
barren
,
without
the
least
droppe
of
grace
:
powre
a
sea
of
water
vpon
a
rocke
,
it
remaineth
a
rocke
still
,
neuer
a
drop
sinketh
in
;
and
so
is
it
with
many
a
man
,
he
setteth
himselfe
by
yeares
together
vnder
the
preacher
,
he
heareth
gratious
doctrine
;
but
the
invinsible
hardnes
of
his
heart
,
suffereth
not
one
droppe
of
these
dewes
of
heauen
to
sinke
into
his
soule
,
but
as
the
light
of
the
sunne
shineth
onely
on
the
outside
of
a
tree
,
so
doth
this
sunne
of
the
Church
on
such
a
man
,
but
neuer
getteth
within
him
.
The
third
let
is
securitie
,
ioyned
with
extreame
neglect
of
meanes
,
wherein
the
spirit
vsually
conveieth
these
graces
.
A
man
that
meaneth
to
be
rich
,
will
not
neglect
his
calling
nor
the
meanes
●e
seeth
offered
;
but
he
that
meaneth
to
die
a
begger
casteth
vp
al
,
foldeth
his
hands
together
,
putteth
them
in
his
bosome
,
care
away
,
let
the
squares
goe
as
they
will
.
Art
thou
minded
to
bee
rich
in
grace
,
then
must
thou
vse
the
meanes
,
frequent
the
places
and
pipes
,
where
these
waters
flowe
.
Quest.
Where
shall
we
haue
them
?
Answ.
They
runne
from
vnder
the
threshold
of
the
Sanctuarie
,
In
that
day
shall
all
the
riuers
of
Iudah
runne
with
waters
,
and
a
fountaine
shall
runne
out
of
the
house
of
the
Lord
,
and
water
the
valley
of
Sittim
,
where
the
choice
Cedars
were
,
betokening
the
trees
of
righteousnesse
within
the
pale
of
the
Church
of
God
.
Here
then
is
the
place
where
thou
maist
drawe
with
ioy
waters
out
of
the
wells
of
consolation
:
all
in
the
plurall
number
,
waters
,
wells
,
because
here
is
promise
made
of
more
abundant
blessing
.
And
yet
while
thy
plough
goeth
abroad
,
thou
maist
not
be
idle
within
doores
,
for
the
Lord
would
euer
haue
a
Christian
on
the
gathering
and
gaining
hand
;
and
therefore
hath
appointed
priuate
instruction
in
the
family
,
priuate
prayer
,
priuate
meditation
,
priuate
reading
and
conference
,
(
things
scarse
vsed
among
Christians
,
though
they
scarce
can
be
Christians
that
vse
them
not
)
and
hath
promised
,
that
where
and
when
two
or
three
be
thus
gathered
in
his
name
he
will
be
present
:
and
he
is
no
where
emptie
handed
:
yea
where
one
man
apart
shutting
his
doore
,
praieth
or
meditateth
alone
,
the
Lord
seeth
in
secret
,
and
repaieth
his
paines
with
such
store
of
grace
,
as
all
men
may
see
him
openly
rewarded
:
yea
let
a
man
be
most
alone
(
if
in
such
duties
)
he
is
in
most
comfortable
companie
and
fellowship
with
the
Lord
.
Doctr.
2.
All
the
grace
that
is
bestowed
on
vs
is
by
meanes
of
Iesus
Christ
:
full
of
grace
and
truth
,
addeth
that
of
his
fulnesse
wee
receiue
grace
for
grace
:
In
him
dwelleth
the
fulnes
of
the
godhead
bodily
,
and
wee
are
compleat
in
him
.
But
how
come
wee
to
share
with
him
in
it
?
The
next
words
declare
it
,
which
is
the
head
of
all
principality
and
power
:
as
though
he
had
said
,
because
in
himselfe
he
hath
the
well-head
of
glory
and
maiesty
,
the
which
becommeth
ours
in
that
he
is
also
the
head
of
his
Church
.
And
as
here
our
Apostle
in
general
concludeth
that
all
the
graces
of
regeneration
are
through
him
,
so
were
it
easy
in
particular
to
goe
through
the
rest
of
the
graces
and
obserue
them
in
the
scriptures
all
ascribed
to
this
proper
cause
.
As
,
1.
peace
with
God
and
our selues
,
Rom.
5.1
.
2.
entrance
and
accesse
vnto
the
Father
through
him
,
Eph.
2.18
.
3.
wisedome
and
vnderstanding
whereby
God
in
him
purposed
to
enrich
vs
,
Eph.
1.8
.
4.
consolation
and
comfort
which
aboundeth
through
him
,
2.
Cor.
1.5
.
5.
eternall
saluation
,
which
is
the
gift
of
God
through
Iesus
Christ
,
Rom.
6.23
.
But
in
such
a
plaine
doctrine
we
will
spend
no
more
time
.
Those
generall
places
will
saue
vs
that
labour
,
Ephes.
1.3
.
who
hath
in
Christ
blessed
vs
with
all
spirituall
blessings
:
and
Rom.
11.36
.
for
of
him
,
and
thorough
him
,
and
for
him
are
all
things
:
and
,
1.
Cor.
1.30
.
he
is
made
of
God
vnto
vs
,
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
.
Vse
.
1.
Want
we
any
grace
?
call
vpon
God
in
the
name
of
Christ
,
Whatsoeuer
ye
aske
the
Father
in
my
name
he
will
giue
it
vnto
you
:
get
Christ
to
be
thy
owne
,
become
a
true
beleeuer
,
that
thou
maist
in
him
beginne
thy
prayer
with
our
father
,
this
is
the
way
to
be
rich
in
grace
.
What
a
chaunge
was
there
in
Zacheus
,
when
as
once
Christ
came
vnto
him
?
whereas
before
there
was
nothing
in
him
but
iniustice
,
oppression
,
forging
,
and
whatsoeuer
was
naught
:
now
we
see
faith
,
loue
,
iustice
,
mercie
,
restitution
,
reformation
,
yea
with
saluation
euery
grace
accompanying
it
.
2.
Hast
thou
receiued
any
spirituall
grace
?
to
him
be
glorie
for
euer
.
3.
Take
heede
of
quenching
that
grace
,
neither
grieue
that
good
spirit
of
God
by
thy
sinne
,
for
thou
camest
hardly
by
it
:
for
Christ
must
come
downe
from
heauen
,
humble
himselfe
to
the
dea●h
,
rise
againe
,
ascend
,
and
now
make
continuall
intercession
,
before
he
could
procure
thee
the
least
grace
.
A
thing
very
little
thought
of
.
Vers.
7.
That
we
beeing
iustified
by
his
grace
,
should
be
made
heires
according
to
the
hope
of
eternall
life
.
Now
follow
the
ends
,
why
we
are
brought
into
this
new
condition
,
which
are
two
.
1.
our
iustification
before
God
.
2.
the
purchase
of
life
eternall
.
In
the
former
are
to
be
considered
,
1.
what
is
meant
by
iustification
.
2.
what
by
Grace
.
3.
the
doctrines
.
Iustification
is
the
absolution
of
a
sinner
from
his
sinne
,
and
the
punishment
of
it
,
by
the
satisfaction
of
Christ
the
Redeemer
,
absolving
of
a
sinner
:
this
the
Apostle
declareth
when
he
opposeth
vnto
it
accusation
and
condemnation
,
It
is
God
that
iustifieth
,
who
shall
condemne
?
for
seeing
a
man
by
nature
,
and
the
cursed
practise
of
sinne
,
is
depriued
of
the
glorie
of
God
,
and
cannot
but
heape
vp
wrath
against
the
day
of
wrath
:
before
euer
he
can
come
to
a
comfortable
estate
,
he
must
be
acquitted
necessarily
of
the
guilt
and
curse
of
his
sinne
,
both
in
the
high
court
of
heauen
,
where
God
is
the
supreame
Iudge
,
as
also
in
the
inferiour
court
and
consistorie
of
his
owne
conscience
.
Now
if
it
be
asked
,
how
the
sinner
shall
be
thus
absolued
;
the
rest
of
the
words
of
the
definition
declare
.
For
2.
I
adde
,
it
is
by
the
satisfaction
of
Christ
the
Redeemer
,
wherein
are
contained
both
the
matter
,
and
forme
of
the
iustification
of
a
sinner
.
The
matter
,
is
Christs
satisfaction
,
his
obedience
in
his
life
,
in
his
death
;
in
fulfilling
the
law
,
and
in
suffering
for
our
not
fulfilling
it
;
and
the
merit
of
all
manifested
in
his
resurrection
and
glorious
ascension
.
The
forme
,
is
the
imputing
of
that
obedience
,
whereby
the
righteousnes
of
Christ
doth
now
become
the
beleeuers
as
truly
and
really
by
imputation
,
as
it
was
Christs
owne
in
action
.
So
as
it
is
no
legall
iustice
,
which
requireth
personall
obedience
in
the
straitest
tearmes
of
the
law
;
but
Euangelicall
,
whereby
the
beleeuer
satisfieth
by
the
merit
of
a
Mediator
,
and
in
the
person
of
a
suretie
;
which
satisfaction
is
accepted
,
as
though
it
were
performed
in
his
owne
person
.
And
thus
the
cure
is
proportionable
to
the
disease
:
that
looke
as
by
the
first
Adam
sinne
went
ouer
all
,
who
are
naturally
borne
of
him
,
namely
by
imputation
and
propagation
;
euen
so
by
the
second
Adam
iustice
and
righteousnes
is
imputed
vnto
all
which
are
supernaturally
borne
of
him
.
And
3.
I
adde
,
that
this
satisfaction
of
Christ
,
is
apprehended
by
faith
,
the
proper
worke
of
which
grace
is
as
by
an
hand
to
receiue
Christ
with
his
merits
,
and
bring
him
home
into
the
owne
heart
:
whence
it
is
that
to
beleeue
in
Christ
,
and
to
receiue
him
,
are
put
for
one
and
the
same
thing
,
Ioh.
1.2
.
it
is
the
mouth
of
the
soule
whereby
we
eate
and
drinke
his
flesh
and
blood
,
Ioh.
6.
yea
such
a
speciall
instrument
to
this
purpose
,
that
it
is
said
in
sundrie
places
to
iustifie
vs
,
by
laying
hold
on
the
merits
of
Christ
which
properly
iustifie
:
and
we
by
it
,
though
not
for
it
,
are
said
to
be
righteous
.
Secondly
,
by
Grace
in
Scripture
,
sometime
is
meant
the
gifts
of
grace
,
that
is
,
the
God
of
all
grace
.
But
there
is
yet
another
grace
of
God
,
which
is
no
gift
infused
into
vs
,
but
resideth
in
God
himselfe
;
which
is
his
free
fauour
and
grace
,
by
which
he
loueth
and
accepteth
his
elect
in
Christ
his
beloued
:
and
this
is
the
first
,
and
cause
of
all
other
subsequent
graces
.
Which
is
both
to
be
distinguished
from
the
former
,
because
the
Scripture
doth
alwaies
distinguish
them
in
the
doctrine
of
iustification
,
Rom.
11.6
.
If
of
grace
,
then
not
of
workes
;
and
more
plainly
,
chap.
5.15
.
much
more
the
grace
of
God
,
and
the
gift
by
grace
hath
abounded
to
many
.
As
also
must
be
applied
to
this
text
;
not
only
,
1.
because
it
is
the
proper
sense
of
the
word
in
all
such
places
as
treat
of
the
iustification
of
a
sinner
before
God
:
but
2.
because
the
Apostle
by
mentioning
of
grace
againe
,
secludeth
all
that
prevision
of
works
formerly
mentioned
,
which
might
be
motiues
vnto
God
for
the
bestowing
of
his
grace
,
that
all
causes
and
occasions
of
the
free
grace
of
God
out
of
God
might
be
excluded
:
and
3.
to
free
the
text
from
that
corruption
which
by
Popish
doctrine
is
fastned
vpon
it
.
For
how
doth
the
Papists
wind
themselues
,
when
they
meete
with
this
and
such
like
places
,
that
with
them
they
may
hold
their
blasphemous
doctrine
of
iustification
by
workes
,
and
humane
satisfactions
?
you
shall
haue
the
latter
Iesuites
affirme
the
same
thing
verie
confidently
with
the
Apostle
,
that
we
are
iustified
freely
by
his
grace
,
as
though
they
were
of
his
minde
and
of
ours
,
and
as
if
no
difference
were
betweene
vs
in
this
maine
matter
(
which
I
dare
say
if
we
were
agreed
in
,
we
should
not
long
dissent
in
any
matter
of
great
moment
)
but
they
speake
in
their
owne
sence
,
and
retaine
a
tricke
of
their
mentall
reservation
,
which
both
destroyeth
the
text
,
and
ouerthroweth
the
foundation
of
religion
.
For
1.
by
Iustification
,
they
meane
not
that
compleat
righteousnesse
of
Iesus
Christ
,
which
the
Lord
imputing
vnto
vs
,
accepteth
vs
in
;
but
a
kind
of
righteousnesse
,
which
God
putteth
into
vs
,
to
make
vs
iust
:
which
is
nothing
else
but
a
physicall
change
of
the
heart
from
euill
to
good
,
or
a
motion
from
iniustice
to
righteousnesse
,
at
the
first
imperfectly
begunne
,
and
needeth
a
second
iustification
to
eke
it
out
.
2.
By
Grace
,
they
meane
nothing
lesse
then
this
fauour
of
God
in
Christ
,
accepting
his
elect
;
but
certaine
gifts
of
grace
bestowed
of
fauour
,
or
habituall
graces
of
faith
,
hope
,
and
charitie
,
which
are
daily
perfected
by
the
daily
exercise
of
them
.
And
what
is
this
els
then
to
say
that
we
are
iustified
,
that
is
,
made
iust
before
God
by
the
inherent
righteousnes
which
he
bestoweth
vpon
vs
;
the
which
righteousnes
(
not
of
Christ
but
)
of
our
owne
infused
into
vs
(
not
imputed
vnto
vs
)
doth
formally
iustifie
the
sinner
in
the
sight
of
God
.
But
this
evasion
,
1.
offereth
great
violence
to
the
text
,
Who
hath
saued
vs
,
and
called
vs
with
an
holy
calling
,
not
according
to
our
workes
,
(
marke
by
the
way
that
exclusiue
)
but
according
to
his
owne
purpose
and
grace
giuen
vs
;
but
when
?
before
the
world
was
.
Let
now
any
man
of
common
sence
say
,
whether
this
grace
whereby
we
are
saued
,
be
any
gift
of
grace
infused
vnto
vs
,
vnlesse
it
could
be
infused
before
the
world
was
,
or
we
were
in
it
.
Secondly
,
this
conceit
confoundeth
two
distinct
things
,
namely
,
our
iustification
,
and
sanctification
:
which
the
Apostle
distinguisheth
,
1.
Cor.
6.11
.
and
Rom.
5.
are
noted
two
things
which
befell
vs
by
Adams
sinne
,
1.
the
guilt
of
that
sinne
.
2.
the
natiue
corruption
or
pronenesse
and
propensitie
to
any
other
sinne
,
as
a
iust
punishment
of
the
former
:
and
accordingly
he
distinctly
noteth
two
things
,
that
by
the
second
Adam
are
restored
vnto
vs
:
the
former
is
freedome
and
absolution
from
that
guilt
,
which
is
our
iustification
before
God
:
and
the
latter
is
the
repairing
of
Gods
image
,
which
is
called
regeneration
,
which
is
here
imperfect
,
but
shall
be
hereafter
raised
to
that
legall
righteousnesse
from
whence
we
fel
:
implying
vnto
vs
,
that
as
we
must
retaine
the
distinction
betweene
the
guilt
and
corruption
of
sinne
,
so
also
must
we
betweene
the
freedome
from
the
one
&
the
other
:
which
this
popish
interpreattion
confoundeth
.
Thirdly
,
this
interpretation
of
the
phrase
by
the
Romish
teachers
,
maketh
the
iustification
of
a
sinner
faile
against
those
two
maine
rules
which
in
Scripture
are
ascribed
vnto
it
.
1.
whereas
the
righteousnesse
of
God
is
made
manifest
without
the
law
,
Rom.
3.21
.
this
shall
be
false
,
for
the
law
reuealeth
that
righteousnes
which
is
by
inherent
qualities
,
gifts
,
of
grace
,
or
the
habit
of
loue
.
2.
whereas
the
iustification
of
a
sinner
,
is
by
a
righteousnesse
which
satisfieth
the
iustice
of
God
:
such
a
righteousnesse
as
this
cannot
doe
so
:
for
our
best
inherent
righteousnesse
is
mingled
with
corruption
,
is
verie
imperfect
,
farre
from
that
which
the
lawe
requireth
,
and
〈◊〉
from
that
which
God
accepteth
;
who
neuer
accepteth
but
such
as
bring
perfect
righteousnesse
,
either
of
their
owne
,
or
of
the
Mediators
.
All
which
I
haue
propounded
for
the
right
interpretation
of
this
phrase
,
because
it
nippeth
in
the
head
all
that
Popish
deuise
of
iustification
by
workes
,
so
derogatorie
to
this
Apostolicall
iustification
by
grace
,
as
they
can
no
sooner
be
reconciled
,
then
can
fire
and
water
,
light
and
darknesse
:
and
that
abandoning
such
tricks
of
mens
braines
,
we
might
come
to
conceiue
the
truth
of
this
fundamentall
doctrine
,
as
the
Scriptures
haue
taught
vs
to
conceiue
of
it
.
Doctr.
The
righteousnesse
of
a
sinner
before
God
,
his
grace
;
righteousnesse
of
God
is
reuealed
,
by
this
righteousnesse
cannot
be
meant
that
iustice
of
his
,
whereby
he
satisfieth
himselfe
against
sinne
:
for
that
is
more
manifest
in
the
law
,
&
the
Gospel
is
a
kind
of
mitigation
of
it
:
neither
any
righteousnes
,
though
of
God
in
man
,
which
properly
is
not
called
the
righteousnesse
of
God
being
imperfect
,
in
part
,
and
mingled
with
much
staine
of
sinne
:
&
therefore
necessarily
must
be
meant
of
that
righteousnes
which
himselfe
imputeth
&
accepteth
a
sinner
perfectly
righteous
in
;
which
is
able
to
acquit
him
before
the
barre
of
his
iudgement
,
as
no
qualitie
in
the
beleeuer
is
able
to
do
.
3.
This
Euangelicall
righteousnesse
,
which
fully
acquitteth
vs
before
God
,
is
opposed
to
our
owne
best
righteousnesse
:
Philip.
3.9
.
not
hauing
mine
owne
righteousnesse
,
which
is
by
the
lawe
,
but
that
which
is
by
faith
in
Christ
:
which
place
is
worthie
our
further
opening
,
as
a
notable
decider
of
this
maine
controversie
betweene
our
aduersaries
and
vs
.
In
which
it
is
plaine
,
that
the
Apostle
speaketh
of
two
kinds
of
righteousnesse
:
the
one
which
is
a
mans
owne
,
not
hauing
mine
owne
:
the
other
which
is
an
others
,
and
that
is
Gods
,
or
Christs
.
The
former
,
he
calleth
the
righteousnesse
of
the
lawe
,
namely
,
whereby
a
man
through
obseruation
of
the
lawe
is
accounted
righteous
:
and
in
this
Paul
would
not
be
found
:
not
that
he
would
not
be
found
fruitfull
in
good
workes
,
but
he
would
not
be
iudged
by
them
,
they
being
in
comparison
of
the
lawes
puritie
and
perfection
a
stained
clout
.
The
latter
,
in
which
Paul
would
be
found
that
he
might
finde
acceptation
in
the
sight
of
God
,
is
not
his
owne
but
an
others
.
2.
not
obtained
by
any
works
,
not
excepting
the
best
:
but
apprehended
by
faith
,
which
cannot
be
said
to
lay
hold
on
any
thing
within
vs
,
but
something
which
is
without
vs
.
3.
it
is
of
God
through
faith
,
that
is
,
such
a
one
as
God
freely
through
his
Christ
giueth
vs
,
and
maketh
ours
,
not
by
putting
it
into
vs
,
as
other
graces
,
but
by
imputing
it
vnto
vs
,
and
by
this
meanes
acquitting
vs
:
and
2.
of
such
a
person
,
that
is
God
as
well
as
man
,
seeing
otherwise
euery
man
is
depriued
of
the
glorie
of
God
.
These
two
the
Apostle
euerie
where
so
opposeth
,
that
whosoeuer
cleaueth
to
the
one
falleth
from
the
other
,
and
whosoeuer
will
be
iustified
by
the
righteousnesse
of
the
lawe
,
is
abolished
from
Christ
:
which
must
not
be
so
conceiued
,
as
that
they
are
not
most
friendly
and
necessarily
knit
in
the
same
iustified
partie
;
but
that
in
the
act
of
iustification
,
they
can
no
more
agree
together
to
the
presenting
of
a
sinner
righteous
before
God
,
then
can
the
most
contrary
things
in
nature
be
accorded
in
the
same
naturall
subiect
.
Obiect
.
But
the
Papists
cannot
endure
the
word
imputation
,
or
that
one
should
stand
righteous
by
anothers
righteousnesse
,
no
more
then
one
can
be
learned
by
another
mans
learning
.
Answ.
What
blindnesse
is
come
on
them
that
cannot
endure
the
Scriptures
phrase
;
Psal.
32.1
.
blessed
is
the
man
to
whom
the
Lord
imputeth
not
sinne
;
2.
Cor.
5.19
.
God
was
in
Christ
reconciling
the
world
vnto
himselfe
,
not
imputing
their
sinnes
vnto
them
:
and
the
phrase
of
not
imputing
sinne
,
and
imputing
of
righteousnesse
is
repeated
in
Romans
4.
tenne
times
;
so
as
they
must
needs
be
strangers
in
the
Scriptures
to
whom
it
soundeth
strangely
.
Againe
,
although
there
be
in
men
who
are
singular
persons
,
proprietie
of
learning
,
wisedome
,
and
gifts
;
yet
there
is
a
common
righteousnesse
betweene
Christ
and
the
beleeuer
;
who
now
are
not
two
,
but
one
flesh
,
bone
,
and
bodie
.
Neither
need
it
seeme
so
strange
as
they
make
it
,
for
the
Lord
to
impute
vnto
a
man
that
which
is
not
his
owne
:
for
we
say
that
nothing
is
imputed
to
vs
,
but
that
which
is
our
owne
:
but
a
thing
is
ours
two
waies
,
1.
by
infusion
,
inherence
,
o●
adherence
;
or
2.
by
account
or
reckoning
;
which
maketh
another
mans
as
truly
ours
,
as
if
it
were
in
our
owne
person
:
as
appeareth
in
paying
a
debt
of
a
thousand
or
hundred
pounds
by
a
suretie
,
which
as
fully
and
freely
dischargeth
vs
of
it
in
reckoning
and
account
,
as
if
our
owne
persons
and
hands
had
paid
it
.
And
thus
was
he
who
knew
no
sinne
made
sinne
for
vs
,
that
we
might
be
the
righteousnes
of
God
in
him
.
Obiect
.
But
this
is
against
the
Scripture
,
which
saith
that
God
will
not
iustifie
the
sinner
,
made
iust
,
and
therefore
not
reputed
only
.
Ans.
The
Scripture
saith
also
,
Rom.
4.5
.
That
God
iustifieth
the
vngodly
:
and
therefore
this
is
to
picke
a
quarrell
at
the
Scriptures
themselues
rather
then
at
our
doctrine
.
The
truth
is
,
that
God
iustifieth
not
the
wicked
while
he
is
so
,
while
he
is
considered
in
himselfe
,
while
he
wanteth
both
inherent
and
imputed
righteousnesse
:
but
this
hindreth
not
,
but
that
after
such
a
one
is
changed
and
set
into
Christ
,
who
is
made
his
righteousnesse
,
both
he
is
accounted
as
he
is
indeede
righteous
in
the
sight
of
God
.
As
for
that
of
Paul
,
saying
that
many
are
MADE
righteous
,
the
next
words
loose
the
knot
,
namely
,
by
the
obedienc●
of
one
;
that
is
of
Christ
imputed
vnto
vs
.
Neither
can
that
which
they
say
that
by
this
our
doctrine
a
man
shall
be
both
a
godly
and
vngodly
,
a
iust
and
vniust
person
;
any
way
cloud
&
vail
this
truth
to
an
vnderstanding
acquainted
with
the
Scriptures
:
for
why
may
we
not
grant
what
they
say
as
true
in
a
diuerse
respect
?
seeing
the
beleeuer
is
by
nature
the
child
of
wrath
,
by
the
grace
of
regeneration
renewed
indeed
but
in
part
:
and
yet
by
the
gift
of
Christs
righteousnes
,
of
whom
he
is
a
member
,
perfectly
iust
in
the
sight
of
God
.
Vse
.
1.
Hence
we
learne
,
how
to
conceiue
such
texts
as
wherein
some
infused
grace
is
said
to
iustifie
vs
,
as
faith
is
often
said
so
to
doe
:
but
not
for
the
worke
,
nor
the
worthines
of
it
;
but
only
as
it
is
a
means
apprehending
this
righteousnesse
and
grace
of
God
mentioned
which
indeed
iustifieth
.
True
it
is
,
that
true
faith
is
in
it selfe
a
rare
grace
,
iustified
by
workes
;
such
places
cannot
be
meant
of
the
iustification
of
the
person
himselfe
before
God
,
but
of
the
faith
of
the
person
before
men
:
for
if
any
worke
iustifie
before
God
,
of
necessitie
it
must
bee
a
perfect
worke
,
and
proceede
from
a
person
perfectly
iustified
and
sanct●fied
▪
as
Abraham
himselfe
when
he
offered
his
sonne
was
not
:
the
true
meaning
of
that
place
is
this
,
Abraham
was
iustified
by
workes
,
that
is
,
he
testified
by
his
workes
that
he
was
by
faith
iustified
in
the
sight
of
God
.
Vse
.
2.
We
learne
hence
further
where
our
righteousnesse
is
laid
vp
for
vs
,
Isai.
45.24
.
In
the
Lord
I
haue
righteousnesse
and
strength
,
the
whole
seede
of
Israel
shall
be
iustified
and
glorie
in
the
Lord
.
Of
ou●
selues
we
are
desperate
bankrupts
,
and
haue
not
one
farthing
to
make
straight
withall
;
which
the
Lord
seeing
,
he
dealeth
with
vs
as
with
those
two
debters
who
had
nothing
to
pay
,
he
forgiueth
vs
all
.
Behold
th●
smell
of
my
sonne
is
〈◊〉
the
smell
of
a
field
,
which
the
Lord
hath
blessed
▪
feare
not
to
be
compleat
in
him
,
this
long
white
to
be
needeth
no
eeking
,
ne●deth
no
pa●ching
:
say
with
that
holy
Martyr
,
and
liue
and
die
with
it
in
thy
mouth
,
onely
Christ
,
onely
Christ
.
Vse
.
3.
Seeing
here
falleth
to
the
ground
whatsoeuer
can
be
ioyned
in
the
worke
of
iustification
with
the
merit
and
obedience
of
Christ
,
as
any
matter
or
meanes
demeriting
the
sauour
of
God
,
we
must
beware
of
euer
ioyning
with
the
Popish
religion
,
who
by
their
doctrine
of
merits
and
humane
satisfactions
,
abrogate
the
death
of
Christ
,
and
are
abolished
from
him
:
see
Gal.
5.2.4.11
.
If
we
can
any
way
iustifie
our selues
,
or
satisfie
for
our selues
,
Should
be
made
heires
according
to
the
hope
of
life
eternall
.
]
In
these
words
is
laid
downe
the
second
ende
of
that
newe
condition
into
which
beleeuers
are
brought
.
In
which
for
the
meaning
two
parts
must
be
considered
.
1.
The
right
and
priuiledge
of
beleeuers
,
who
beeing
once
iustified
by
faith
are
made
heires
of
life
eternall
.
2.
their
present
tenure
of
this
their
inheritance
,
by
hope
.
For
the
former
:
The
word
heire
in
the
first
and
proper
signification
betokeneth
a
lot
,
whosoeuer
receiued
him
,
to
them
he
gaue
power
,
that
is
,
right
,
title
,
prerogatiue
,
to
be
the
sonnes
of
God
.
Now
if
we
would
distinctly
knowe
the
manner
and
meanes
of
our
title
,
in
a
word
this
it
is
:
All
the
right
of
our
sonneship
is
by
Christ
,
for
the
foundation
of
it
is
Gods
loue
embracing
men
in
his
beloued
,
Thus
we
see
how
we
come
to
be
heires
,
now
if
we
would
knowe
of
what
we
are
heires
,
the
text
telleth
vs
,
of
life
eternall
:
which
what
it
is
,
because
it
standeth
in
immediate
fellowship
and
coniunction
with
God
,
we
are
not
able
to
conceiue
,
for
it
neuer
entred
into
the
heart
of
man
.
This
we
know
of
it
,
that
beeing
the
state
of
the
elect
with
God
hereafter
,
that
beleeuers
haue
a
right
vnto
it
,
yea
and
by
faith
haue
entred
into
some
part
and
degree
of
it
alreadie
,
hauing
receiued
as
it
were
a
turfe
to
assure
them
of
the
possession
of
the
whole
.
It
is
called
life
,
which
is
the
most
pretious
thing
a
man
can
desire
,
farre
aboue
goods
,
and
lands
,
or
any
other
comfort
:
Satan
said
,
that
skinne
for
skinne
,
and
all
that
euer
a
man
hath
will
he
giue
for
his
(
euen
naturall
)
life
.
And
eternall
,
Heb.
9.15
.
of
the
eternall
inheritance
:
1.
Pet.
1.4
.
an
inheritance
which
is
immortall
,
vndefiled
:
it
hath
indeede
in
regard
of
the
godly
a
beginning
,
but
it
hath
no
ende
,
for
it
fadeth
not
away
,
but
is
reserued
in
the
heauens
:
neuer
was
there
such
an
inheritance
vpon
earth
;
for
as
it
falleth
not
by
the
death
of
our
father
as
others
doe
,
so
it
faileth
not
vs
by
our
owne
death
,
but
wee
are
thereby
rather
put
into
more
full
state
of
it
.
And
because
if
it
were
an
vncomfortable
life
,
the
continuance
of
it
were
the
greatest
miserie
of
it
,
therefore
elsewhere
the
Scripture
calleth
it
Paradise
,
a
place
of
all
delight
and
pleasure
,
yea
where
the
Saints
enioy
fulnes
of
pleasures
at
Gods
right
hand
,
alluding
to
that
Paradise
planted
by
Gods
own
hand
,
to
make
it
a
delight
for
the
innocent
estate
of
man
.
And
Abrahams
bosome
,
wherein
the
Saints
receiue
refreshing
:
which
is
a
borrowed
speach
,
taken
from
fathers
,
whom
as
they
carrying
and
cherishing
their
little
ones
in
their
bosome
:
euen
so
the
elect
freed
from
the
miseries
of
the
world
,
are
cherished
as
in
the
bosome
of
the
father
of
all
the
faithfull
.
And
the
ioy
of
the
Lord
,
into
which
the
faithfull
seruant
shall
enter
:
And
for
the
glorie
of
this
estate
,
Paul
can
scarce
tell
how
to
expresse
it
,
but
calleth
it
the
riches
of
the
glorie
of
the
inheritance
:
incorruptible
crowne
of
glorie
,
as
here
they
be
.
1.
Pet.
5.4
.
Secondly
,
the
present
tenure
of
this
inheritance
is
by
hope
:
for
our
inheritance
is
not
so
much
set
before
our
bodily
eyes
,
as
the
eyes
of
our
faith
,
which
is
not
of
things
present
,
but
of
things
to
come
.
And
yet
although
it
be
an
estate
to
come
,
the
Lord
would
not
leaue
vs
without
such
graces
as
beeing
conuersant
about
it
might
serue
vs
in
this
life
to
retaine
our
hold
and
comfort
therein
:
such
as
are
faith
,
hope
,
and
patience
.
Now
hope
signifieth
two
things
,
1.
the
thing
hoped
for
,
Rom.
8.24
.
hope
which
is
seene
is
not
hope
.
Eph.
1.18
.
What
is
the
hope
of
the
calling
.
2.
For
the
gift
whereby
we
hope
and
expect
good
things
promised
:
and
this
must
of
necessitie
here
be
meant
,
because
life
eternall
of
which
we
haue
spoken
,
is
the
thing
hoped
for
.
This
grace
hath
the
Lord
for
our
incouragement
and
comfort
in
and
for
the
state
of
this
life
onely
put
into
the
hearts
of
his
elect
,
that
they
might
hereby
haue
a
certaine
hold
and
expectation
of
all
that
good
which
God
of
his
mercie
through
the
merit
of
his
Christ
hath
promised
:
the
which
shall
cease
when
they
come
once
to
see
that
which
they
now
hope
for
:
seeing
hereafter
can
be
no
hope
,
not
in
heauen
,
for
the
godly
shall
enioye
all
blessednesse
their
hearts
can
wish
:
not
in
hell
,
for
the
damned
can
neuer
hope
for
any
good
.
Doctr.
The
blessed
condition
which
the
elect
are
raysed
vnto
beeing
once
absolued
from
sinne
,
is
,
to
haue
the
priuiledges
of
Gods
children
,
and
to
become
heyres
of
eternall
glorie
.
This
honour
haue
all
his
Saints
,
whom
he
rayseth
from
the
dust
and
dunghill
to
set
them
among
Princes
:
and
the
reason
is
,
because
he
hath
giuen
them
his
Sonne
,
in
with
merits
for
their
righteousnesse
:
he
hath
giuen
them
the
gift
of
faith
which
is
the
very
portall
of
heauen
:
and
the
grace
of
hope
which
is
as
a
staffe
to
vphold
them
vnto
the
end
of
their
pilgrimage
.
The
doctrine
beeing
the
verie
words
of
the
Apostle
here
and
in
so
many
places
,
we
will
rather
labour
in
the
excellent
vse
,
then
in
the
further
proofe
of
it
.
eternall
life
,
which
is
the
gift
of
God
,
Rom.
6.23
.
It
is
called
here
an
inheritance
in
that
the
elect
are
called
heyres
:
it
is
against
the
nature
of
an
inheritance
to
come
any
way
but
by
free
gift
:
legacies
we
know
are
most
free
without
desert
,
without
procurement
,
and
what
an
absurd
thing
were
it
for
a
child
to
go
to
his
Father
to
offer
to
buy
his
inheritance
?
it
is
said
here
further
that
we
are
made
heyres
,
that
is
,
adopted
,
not
borne
to
the
inheritance
,
and
therefore
it
is
so
much
the
more
free
.
And
lastly
,
it
is
here
called
an
eternall
inheritance
,
which
if
it
so
,
be
how
can
it
be
merited
,
beeing
so
far
disproportionable
to
any
thing
we
can
doe
.
What
place
in
the
Scripture
can
more
effectually
exclude
the
merit
of
life
?
and
yet
what
part
of
Apostolicall
writing
is
it
not
most
consonant
vnto
?
The
Apostle
Peter
speaking
of
this
inheritance
,
calleth
it
the
grace
of
life
,
1.
Pet.
3.7
.
The
Apostle
Paul
through
the
whole
Epistle
to
the
Galatians
opposeth
these
two
,
to
be
heyres
by
the
law
,
and
heyres
by
promise
,
and
faith
whosoeuer
are
Christs
,
are
Abrahams
children
and
heyres
by
promise
:
that
is
,
Those
that
will
be
heyres
by
the
law
,
make
the
promise
of
none
effect
:
as
the
Papists
doe
by
their
two
iustifications
,
the
former
of
mercie
by
grace
,
the
latter
by
the
merit
of
workes
.
Obiect
.
But
life
eternall
is
a
reward
,
great
is
your
reward
in
heauen
.
2.
It
teacheth
vs
if
we
would
haue
right
to
life
eternall
,
to
become
the
sonnes
of
God
,
and
consequently
heyres
:
Noah
by
faith
was
made
heyre
of
the
righteousnesse
which
is
by
faith
.
Faith
in
the
sonne
of
God
is
it
which
maketh
thee
the
Kings
sonne
,
and
free
borne
:
this
is
the
meanes
of
thy
freedome
,
here
commeth
in
thy
title
,
if
thou
reliest
only
vpon
the
mercie
of
God
in
Christ
for
thy
saluation
:
which
proper
worke
of
faith
casteth
out
the
bondwoman
with
all
her
sonnes
,
who
shall
not
be
heyres
with
the
sonnes
of
the
freewoman
:
for
whosoeuer
will
be
iustified
in
whole
or
in
part
by
the
workes
of
the
law
,
as
Turkes
,
Iewes
,
and
that
Romish
Agar
with
all
her
obstinate
children
,
are
by
this
one
doctrine
,
if
there
were
no
moe
in
the
Scripture
disinherited
.
2.
By
the
presence
of
sanctification
of
heart
,
and
sanctimonie
of
life
:
for
as
only
iustified
persons
are
intitled
and
written
heyres
of
heauen
;
so
only
sanctified
persons
are
iustified
.
Hence
is
it
that
we
read
this
inheritance
to
be
entayled
to
them
,
Act.
20.32
.
Inheritance
among
them
that
are
sanctified
:
by
which
note
mocking
Ismael
is
cast
out
,
close
hypocrites
lurking
in
the
bosome
of
the
Church
,
and
open
profane
Esaus
:
the
childrens
bread
is
not
cast
to
such
dogges
.
Read
for
this
1.
Cor.
6.10.11
.
3.
This
doctrine
teacheth
vs
to
set
our
hearts
vpon
this
inheritance
:
a
man
that
hath
any
possibilitie
to
befall
him
cannot
keepe
his
mind
,
but
it
will
be
running
after
it
,
insomuch
as
many
wicked
children
in
regard
of
their
patrimonie
,
will
enquire
into
their
fathers
yeares
,
and
grow
sicke
of
their
mothers
:
and
it
is
ordinarie
that
such
as
looke
for
windfalls
by
decease
,
will
be
feeding
their
hearts
with
their
hopes
:
so
should
it
be
with
vs
,
who
may
without
iniurie
to
our
Father
,
long
after
our
inheritance
in
heauen
:
and
as
wee
see
men
take
no
content
in
any
part
of
the
earth
,
no
nor
in
the
whole
,
comparable
to
that
peece
or
portion
which
is
their
owne
:
euen
so
should
not
we
suffer
our
hearts
so
to
wander
after
earth
or
earthly
things
,
as
that
we
settle
our
contentment
any
where
but
where
our
inheritance
,
they
looked
for
a
better
citie
:
4.
Set
thy selfe
well
to
keepe
this
inheritance
,
and
the
deeds
of
it
,
laie
vp
the
couenant
safe
in
the
closet
of
thy
soule
;
What
is
this
birthright
to
mee
?
No
,
rather
take
vp
Naboths
▪
answer
to
King
Ahab
,
who
would
haue
gone
beyond
him
for
his
patrimonie
;
God
forbid
that
I
should
sell
the
inheritance
of
my
Fathers
.
5.
This
doctrine
affoardeth
sundrie
grounds
of
most
sweet
consolation
.
1.
The
meanest
beleeuer
is
a
great
heire
,
Now
of
the
tenure
by
which
we
hold
life
eternall
,
namely
of
hope
,
I
haue
spoken
twise
before
in
this
Epistle
at
large
,
chap.
1.2
.
&
2.13
.
to
which
the
reader
may
looke
backe
:
onely
in
a
word
note
,
that
it
is
a
mark
of
a
man
set
into
this
new
condition
,
to
hope
and
wait
for
the
blessed
inheritance
in
heauen
:
2.
Cor.
5.2
.
We
sigh
,
desiring
to
be
clothed
with
our
house
from
heauen
:
2.
Tim.
4.8
.
the
description
of
the
godly
,
to
be
those
that
loue
the
appearing
of
Christ
.
And
if
all
creatures
groane
with
vs
for
the
time
of
their
deliuerance
,
how
ought
we
much
more
for
whom
such
things
are
prepared
.
Hence
it
followeth
,
1.
that
it
will
not
stand
with
a
conuerted
heart
to
linger
after
the
things
of
this
life
,
or
to
make
his
heauen
vpon
earth
,
or
to
haue
equall
affection
to
earth
as
heauen
.
2.
nor
to
neglect
the
meanes
whereby
this
hope
is
confirmed
:
whether
outward
offring
,
as
the
Gospel
,
ministerie
,
word
,
Sacraments
;
or
inward
receiuing
,
as
faith
vnfained
working
in
obedience
.
Ver.
8.
This
is
a
faithfull
saying
,
and
these
things
I
will
thou
shouldst
affirme
,
that
they
which
haue
beleeued
in
God
might
be
carefull
to
shew
forth
good
workes
.
The
first
words
of
this
verse
beeing
as
it
were
a
finger
pointing
to
some
excellent
matter
,
some
take
to
be
a
preface
making
way
and
winning
attention
to
the
sequel
of
the
verse
:
others
thinke
it
to
be
an
epiphonema
,
or
graue
shutting
vp
of
that
matter
which
immediately
goeth
before
;
as
giuing
consent
and
acclamation
vnto
the
most
weightie
and
necessarie
doctrine
of
free
iustification
by
the
grace
of
God
in
Christ
:
which
doctrine
because
the
Apostle
by
the
spirit
of
prophesie
did
foresee
,
would
be
most
strongly
opposed
,
he
purposely
by
a
vehement
asseueration
strengtheneth
:
as
also
the
doctrine
of
Christian
hope
,
which
although
it
be
not
of
things
seene
,
yet
is
it
of
things
so
faithfull
and
firme
in
respect
of
the
promise
,
as
the
Christian
soule
may
without
wauering
and
doubting
,
relie
and
leane
it selfe
vpon
the
faithfull
accomplishment
of
it
.
But
I
take
it
,
the
words
may
not
vnfitly
be
referred
to
the
whole
doctrine
propounded
both
before
and
after
,
there
beeing
the
same
scope
of
both
:
for
what
new
thing
is
the
Apostle
to
teach
which
he
had
not
taught
and
vrged
before
?
and
what
particular
is
expressed
in
the
verse
,
which
formerly
hath
not
beene
deliuered
to
young
and
old
,
men
and
women
,
servants
and
other
;
all
which
estates
after
their
conuersion
vnto
the
faith
,
are
in
speciall
called
to
readines
in
euerie
good
worke
,
vers.
1.
and
to
what
other
ende
are
those
large
descriptions
of
our
twofold
estate
,
but
to
strike
on
the
same
string
,
that
howsoeuer
we
could
not
in
the
former
attaine
to
any
fruitfull
conuersation
;
yet
now
in
the
latter
it
were
a
shame
not
to
adorne
our
profession
and
calling
?
and
what
other
end
learned
we
of
the
appearing
of
grace
,
but
that
vngodlines
and
wordly
lusts
beeing
denied
,
we
should
liue
soberly
,
and
righteously
,
and
godly
in
this
present
world
?
So
as
I
say
,
the
Apostle
setteth
a
seale
vnto
his
whole
doctrine
;
that
it
is
true
and
faithfull
,
most
vndoubted
and
certaine
in
it selfe
,
and
most
worthie
of
all
our
credit
and
faith
;
seeing
nothing
can
be
truelyer
spoken
,
nothing
more
profitably
beleeued
,
nothing
more
comfortably
practised
,
then
the
truth
here
deliuered
vnto
vs
.
Quest.
But
are
not
other
doctrines
true
and
faithfull
,
yea
as
true
as
this
?
and
is
not
all
Scripture
of
diuine
inspiration
?
Answ.
Yes
,
neither
doth
our
Apostle
oppose
the
truths
of
Scripture
,
as
though
one
were
more
or
lesse
true
then
another
,
but
in
more
necessarie
or
more
questionable
truths
,
he
setteth
here
and
there
a
marke
or
pointng
hand
,
both
to
vrge
the
authoritie
and
necessitie
of
the
one
,
and
also
to
force
men
more
easily
to
yeeld
vnto
the
truth
of
the
other
.
Example
hereof
we
haue
,
1.
Tim.
1.15
.
in
such
a
fundamentall
point
as
is
saluation
onely
by
Christ
,
to
be
opposed
by
so
many
hundreth
heretikes
,
it
is
no
maruell
if
we
see
some
starre
set
by
it
,
or
a
light
held
ouer
it
,
that
none
may
passe
by
it
,
vntill
they
haue
diligently
waighed
,
and
fully
resolued
vpon
the
truth
of
it
.
In
like
manner
beeing
to
entreat
of
the
difficult
labour
,
care
,
and
work
of
the
ministerie
,
from
which
women
as
not
beeing
capable
of
it
are
interdicted
,
and
of
the
excellencie
of
the
function
,
which
no
man
might
either
rashly
take
vpon
him
,
or
negligently
execute
beeing
lawfully
called
:
and
beeing
further
to
set
downe
a
certaine
rule
,
vnto
which
all
the
lawefull
callings
in
the
Church
are
to
be
conformed
.
In
such
a
waightie
matter
as
is
the
preseruation
of
the
Church
and
pietie
,
he
prefixeth
a
worthie
preface
,
1.
Tim.
3.1
.
This
is
a
true
saying
,
if
any
man
desire
the
office
of
a
Bishop
,
he
desireth
a
worthie
worke
.
But
where
the
Apostle
doth
all
these
things
(
as
in
this
place
)
he
could
with
lesse
reason
depart
from
his
ordinarie
manner
.
The
Reuelation
of
Iesus
Christ
,
who
professeth
himselfe
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
first
and
the
last
,
the
beginning
and
ending
,
which
is
,
which
was
,
and
which
is
to
come
,
euen
the
Almightie
:
so
in
the
seuerall
Epistles
to
the
Churches
,
in
seuerall
stiles
he
challengeth
them
to
be
his
;
Thus
saith
he
,
1.
that
holdeth
the
seauen
starres
in
his
right
hand
.
2.
he
that
is
first
and
last
,
which
was
dead
and
is
aliue
.
3.
which
hath
the
sharpe
two
edged
sword
.
4.
which
hath
eyes
like
a
flame
of
fire
,
and
his
feete
like
fine
brasse
.
5.
which
hath
the
seauen
spirits
of
God
,
and
the
seuen
starres
.
6.
he
who
is
holy
and
true
,
who
hath
the
key
of
Dauid
,
who
openeth
and
no
man
shutteth
,
and
shutteth
and
no
man
openeth
.
7.
he
who
is
Amen
,
the
faithfull
and
true
witnesse
,
the
beginning
of
the
creatures
of
God
.
Secondly
,
the
instrument
or
penman
,
his
seruant
Iohn
the
Euangelist
,
the
Apostle
,
the
Diuine
;
who
for
the
further
and
more
full
authority
of
it
repeateth
his
name
at
least
fowre
times
saying
,
I
Iohn
.
Thirdly
(
to
omit
many
)
in
the
last
chapter
are
fiue
testimonies
heaped
together
,
the
Lord
of
the
holy
Prophets
.
3.
of
Iesus
Christ
,
Behold
,
I
come
shortly
&c.
4.
of
Iohn
,
I
Iohn
heard
and
saw
all
these
things
.
5.
the
protestation
of
Iesus
Christ
,
vers.
18.
I
protest
—
if
any
man
shal
adde
or
diminish
from
these
things
of
this
booke
,
God
shall
adde
all
the
plagues
of
it
against
him
,
and
take
away
his
part
out
of
the
booke
of
life
.
Now
had
this
booke
neuer
to
haue
bin
oppugned
,
there
had
not
needed
such
strong
and
frequent
confirmations
:
neither
would
the
holy
Ghost
haue
bin
so
earnest
in
a
needles
matter
.
The
like
we
might
teach
out
of
particular
examples
.
How
earnest
is
the
Apostle
in
the
poynt
we
haue
in
hand
beeing
the
very
foundation
of
Christianity
,
not
here
only
but
elswhere
in
his
writings
?
when
he
saw
that
men
would
ioyne
the
law
and
gospel
;
circumcision
and
baptisme
,
Gal.
5.2
.
Behold
I
Paul
say
vnto
you
,
if
ye
be
circumcised
Christ
shall
profit
you
nothing
:
and
vers.
3.
I
testifie
againe
vnto
you
:
and
4.
ye
are
abolished
from
Christ
,
and
fallen
from
grace
:
he
could
not
satisfie
himselfe
in
his
vehemencie
against
such
a
doctrine
as
this
was
.
Nay
,
the
sonne
of
God
himselfe
hath
left
vs
his
owne
example
in
this
point
of
wisdome
,
who
was
wont
in
his
teaching
vnto
diuerse
more
necessarie
truths
to
prefix
his
Amen
,
Amen
I
say
vnto
you
;
which
is
in
sence
all
one
with
this
of
our
Apostle
if
we
consider
the
speach
,
though
in
the
speaker
and
manner
of
speaking
was
wonderful
difference
;
himselfe
beeing
the
author
and
Amen
it selfe
,
euen
the
faithfull
and
true
witnesse
,
and
all
other
so
farre
only
true
as
they
testified
from
him
.
And
so
he
often
shutteth
vp
his
speach
with
,
he
that
hath
eares
to
heare
let
him
heare
:
and
then
let
him
that
heareth
or
readeth
consider
,
Vse
.
1.
To
teach
Ministers
in
matters
of
weight
to
deale
so
soundly
,
as
the
conscience
of
the
hearer
may
be
as
firmely
stablished
in
the
truth
taught
and
perswaded
,
as
if
an
angel
from
heauen
should
come
and
teach
an
other
doctrine
he
may
be
held
accursed
;
so
as
the
verie
hearts
of
the
hearers
may
say
,
this
is
a
faithfull
doctrine
and
saying
:
for
thus
as
the
Gospel
is
the
word
of
truth
,
euerie
one
should
contend
for
the
faith
once
giuen
?
and
can
they
contend
vnlesse
they
be
taught
how
,
and
here
instructed
with
weapons
?
This
admonition
is
the
more
needfull
in
these
dayes
so
full
of
danger
by
the
seduction
of
Papists
,
separators
,
libertines
which
swarme
euerie
where
:
the
daily
encrease
of
all
which
is
not
more
incredible
then
lamentable
.
3.
We
learne
hence
how
to
conceiue
of
the
point
and
doctrine
in
hand
,
seeing
the
wisedome
of
Gods
spirit
vseth
to
speake
to
the
worth
of
the
thing
,
and
by
such
prefaces
and
markes
of
speciall
worthinesse
pointeth
to
some
weightie
and
needfull
point
;
vsing
here
another
stile
then
if
he
should
speake
of
mint
and
cummin
,
and
some
smaller
points
of
religion
.
We
meet
not
in
euery
precept
with
an
oyes
,
or
warnword
,
but
where
we
do
,
we
must
conceiue
such
not
the
motes
,
but
the
beames
of
our
religion
,
requiring
our
best
attentions
,
and
diligence
in
the
entertayment
.
And
therefore
we
must
yeeld
more
then
ordinarie
audience
to
this
Apostolicall
doctrine
,
not
passing
by
it
as
a
thing
which
long
since
we
haue
learned
out
of
Catechisme
,
and
so
are
past
it
;
but
seeing
the
Lord
doth
so
solemnly
recall
it
into
our
eares
and
vnderstandings
,
we
must
call
together
and
summon
our
best
sences
and
affections
to
heare
and
receiue
it
.
And
the
rather
,
because
two
things
are
implied
.
1.
That
it
is
a
most
true
and
necessarie
doctrine
,
because
the
holy
Ghost
is
so
earnest
in
it
.
2.
That
it
is
not
so
soone
learned
as
men
may
thinke
;
for
although
it
be
not
much
contradicted
in
the
mouthes
and
by
the
words
of
men
,
yet
is
it
exceedingly
in
their
practise
and
conuersation
.
And
these
things
I
will
thou
shouldest
affirme
,
]
In
this
Apostrophe
vnto
Titus
,
and
the
words
following
,
the
Apostle
after
a
sort
dwelleth
in
the
commendation
of
his
doctrine
:
for
not
contenting
himselfe
to
call
it
a
faithfull
doctrine
,
he
turneth
himselfe
presently
to
Titus
,
and
wisheth
him
in
this
verse
to
be
instant
in
teaching
i●
,
as
in
the
next
to
be
diligent
and
vigilant
against
the
contrarie
.
And
here
1.
he
commandeth
,
not
exhorteth
Titus
,
I
will
that
thou
teach
these
things
,
that
is
,
both
which
I
haue
formerly
deliuered
,
and
now
presently
follow
.
2.
Hee
prescribeth
the
manner
how
Titus
shall
teach
them
,
That
thou
affirme
:
that
is
,
as
it
is
a
most
true
and
faithfull
doctrine
,
so
do
thou
by
all
meanes
most
constantly
,
and
vndoubtedly
perswade
and
maintaine
it
.
The
originall
word
is
a
borrowed
speach
from
those
that
giue
or
sell
a
thing
to
an
other
,
who
are
bound
to
defend
the
title
,
gift
,
3.
Hee
enterla●●th
againe
the
summe
of
the
doctrine
which
he
dwelleth
in
the
commendation
of
,
That
beleeuers
be
carefull
to
shew
forth
good
workes
.
4.
Hee
affixeth
a
reason
why
he
doth
so
vrge
him
to
the
teaching
of
these
things
,
These
things
are
good
and
profitable
vnto
men
.
The
streame
of
expositors
conceiue
these
words
,
as
the
iust
praise
and
commendation
of
good
workes
by
our
Apostle
immediatly
before
mentioned
,
including
a
reason
why
beleeuers
should
be
fruitfull
in
them
:
But
I
rather
conceiue
them
as
an
enforcement
of
the
dutie
vpon
Titus
,
for
these
reasons
.
1.
had
the
Apostle
applied
them
to
good
workes
,
it
is
not
likely
he
would
haue
seuered
them
from
the
former
words
by
a
full
point
:
hee
might
sooner
and
aptlier
in
that
sence
haue
said
,
which
are
good
and
profitable
,
or
(
as
in
the
end
of
the
next
verse
)
for
they
are
thus
and
thus
;
rather
then
after
so
full
a
stoppe
so
suddenly
haue
returned
to
that
matter
which
seemed
absolued
and
finished
.
2.
These
words
in
the
other
sence
giuen
,
seeme
to
make
an
easie
entrance
,
and
beat
an
high
way
to
the
next
branch
of
Titus
his
dutie
,
namely
to
set
himselfe
against
the
contrarie
doctrine
.
3.
The
opposition
in
the
end
of
the
next
verse
clearly
leadeth
me
to
this
exposition
,
which
is
,
as
this
kind
of
doctrine
is
good
and
profitable
,
so
that
other
forme
of
doctrine
which
standeth
vpon
idle
questions
and
genealogies
is
vaine
,
and
vnprofitable
.
Thus
then
let
vs
take
the
entire
sence
:
This
doctrine
which
I
haue
and
doe
deliuer
vnto
thee
for
the
vse
of
the
Church
,
is
a
faithful
word
,
do
thou
therefore
affirme
it
boldly
,
and
confirme
it
vnto
beleeuers
:
the
which
if
thou
dost
,
thou
shalt
propound
things
which
are
good
and
profitable
:
good
,
that
is
,
wholesome
and
sound
in
their
owne
nature
:
and
profitable
,
that
is
,
of
exceeding
good
and
necessarie
vse
thorough
the
whole
life
of
man
.
as
beleeue
in
God
,
must
be
carefull
to
shew
forth
good
workes
,
we
may
obserue
from
whom
a
good
worke
can
onely
proceed
;
namely
,
from
beleeuers
.
For
in
vaine
had
it
beene
to
haue
vrged
the
doctrine
of
good
workes
vpon
wicked
ones
and
vnbeleeuers
;
there
i●
an
other
doctrine
more
proper
to
them
▪
namely
that
doctrine
which
may
strike
them
with
sorrow
for
sinne
,
sence
of
damnation
,
prickings
of
heart
,
and
terrors
of
conscience
,
so
as
they
might
be
prepared
vnto
faith
,
and
these
workes
of
repentance
,
the
fruits
of
amendment
of
life
.
Therefore
that
we
might
know
this
doctrine
of
good
workes
proper
to
beleeuers
,
our
Apostle
calleth
for
them
of
none
other
;
well
he
knew
that
no
other
could
do
them
,
he
knew
that
men
cannot
gather
grapes
of
thornes
,
and
that
till
the
fountaine
were
pure
,
the
issues
and
streames
must
needs
be
troubled
and
corrupt
;
he
knew
that
first
the
tree
must
be
good
,
and
then
the
fruit
,
and
that
the
inside
must
first
be
made
cleane
:
In
a
word
,
that
whosoeuer
hath
not
his
heart
purified
by
faith
,
is
an
vncapeable
hearer
of
this
doctrine
.
Obiect
.
But
are
not
vnbeleeuers
as
well
bound
to
good
workes
as
beleeuers
;
i●
not
the
law
vniuersall
,
and
the
commandement
,
to
doe
good
,
and
abstaine
from
euill
generall
?
Answ.
Yes
,
they
are
bound
to
bring
forth
such
good
workes
as
are
the
fruits
of
faith
,
which
before
regeneration
is
an
impossible
commandement
:
for
euery
tree
which
bringeth
not
forth
good
fruite
,
shall
be
hewen
downe
.
Quest.
But
what
if
an
vnbeleeuer
doe
that
which
God
commandeth
,
as
giue
almes
,
build
Churches
,
colledges
,
heare
the
word
,
pray
,
maintaine
the
ministry
,
&c.
Answ.
We
cannot
here
fitlier
speake
then
with
the
Apostle
,
whatsoeuer
is
not
of
faith
is
sinne
:
&
without
faith
,
it
is
impossible
to
please
God
.
Obiect
.
But
then
if
I
be
not
assured
that
I
am
a
beleeuer
,
it
is
al
one
to
doe
good
or
euill
,
to
sit
at
home
or
come
to
church
,
to
pray
or
not
to
pray
,
&c.
Ans.
It
is
not
all
one
,
seeing
the
action
commanded
is
good
in
the
matter
,
and
may
doe
good
vnto
others
,
and
may
bring
some
temporall
blessing
,
or
remooue
some
temporall
euill
from
the
partie
himselfe
,
as
appeareth
in
that
semblance
of
repentance
in
Ahab
without
faith
and
truth
:
although
in
the
doer
,
in
the
forme
,
and
in
the
ende
it
faileth
.
But
the
action
forbidden
is
euerie
way
,
and
out
of
measure
sinnefull
and
damnable
.
Obiect
.
But
it
is
not
all
one
to
be
condemned
for
doing
an
action
forbidden
,
and
to
be
condemned
for
doing
an
action
commanded
not
done
of
faith
.
Answ.
No
,
for
though
both
be
condemned
,
yet
the
iudgement
of
the
latter
is
farre
easier
,
and
the
stripes
farre
fewer
:
for
it
is
easier
for
some
then
for
others
of
them
who
are
all
condemned
.
Vse
.
1.
There
can
therefore
be
no
iustification
by
workes
,
as
the
Church
of
Rome
teacheth
,
2.
Neuer
content
thy selfe
that
thou
doest
good
workes
,
of
charitie
,
liberalitie
,
mercie
,
or
deuotion
publike
or
priuate
;
vnlesse
thou
hast
a
ground
in
thy selfe
,
that
they
are
fruits
of
sauing
faith
,
which
hath
purified
thy
heart
,
and
so
brought
thy
person
and
worke
into
acceptance
:
for
before
this
time
,
let
them
seeme
in
thine
eies
neuer
so
bright
&
glistring
,
yet
are
they
no
other
in
Gods
then
shining
darkenesse
and
beautifull
deformities
.
It
is
not
thy
honest
meaning
▪
nor
diligent
deuotions
,
nor
good
intents
which
bring
acceptance
to
a
worke
;
but
faith
working
by
loue
:
deceiue
not
thy selfe
in
that
thou
hast
done
that
which
thou
wast
commanded
;
for
it
is
the
presence
or
absence
of
faith
that
putteth
a
difference
in
the
same
worke
,
done
by
vertue
of
the
same
word
.
Caine
offereth
sacrifice
to
the
Lord
,
so
doth
Abel
:
Phineas
is
zealous
for
the
Lord
,
so
is
Iehu
;
Peter
weepeth
for
his
sinne
against
Christ
,
so
doth
Iudas
also
:
here
is
the
same
worke
,
but
not
the
same
acceptance
:
where
is
the
difference
now
?
By
faith
Abel
offered
a
better
sacrifice
then
Caine
:
and
if
Peters
faith
had
failed
,
so
had
his
fact
too
as
well
as
Iudases
.
If
thou
prayest
,
pray
in
faith
,
beleeue
and
thou
shalt
receiue
.
If
thou
hearest
,
mingle
the
word
with
faith
,
else
it
becommeth
vnprofitable
:
and
so
in
other
dutyes
.
3.
This
sheweth
that
numbers
are
vncapable
of
the
doctrine
of
good
works
,
and
therefore
Ministers
must
be
wise
to
propound
it
in
the
due
season
of
it
;
and
first
labour
in
rooting
faith
in
mens
hearts
,
&
these
fruits
will
easily
rise
.
idle
or
vnfruitfull
,
and
not
to
shine
out
as
the
lights
of
the
world
in
holding
forth
the
word
of
life
in
all
godly
conuersation
.
Secondly
,
that
such
as
beleeue
may
be
blamelesse
,
and
so
put
to
silence
the
ignorance
of
foolish
men
:
make
their
owne
election
sure
:
3.
The
danger
of
the
neglect
of
this
dutie
vrgeth
it
:
he
that
knoweth
his
masters
will
,
and
doth
it
not
,
shall
be
beaten
with
moe
stripes
.
Tribulation
and
anguish
shall
be
to
euery
sinner
,
first
to
the
Iew
,
Vse
.
1.
If
we
professe
our selues
by
faith
to
be
set
into
Christ
,
we
may
examine
the
truth
of
it
hereby
,
honest
,
pure
,
iust
,
and
of
good
report
,
thinke
on
these
things
,
let
them
thinke
that
such
precepts
belong
properly
to
them
:
it
beeing
a
truth
that
all
,
exhortations
in
Scripture
are
first
and
directly
made
to
those
who
in
some
measure
are
freed
to
acceptable
,
thogh
not
full
performance
of
the
same
:
whereby
let
beleeuers
prouoke
themselues
to
more
diligence
,
seeing
vnbeleeuers
cannot
tell
what
way
to
beginne
in
them
.
3.
Carrie
a
diligent
eye
and
watch
ouer
thy
life
,
and
euery
action
of
it
:
before
thou
entrest
into
any
action
,
examine
whether
it
will
glorifie
God
,
and
dignifie
thy
profession
;
or
expose
it
to
contempt
,
and
make
that
holy
way
euill
spoken
of
.
4.
Watch
opportunities
to
do
good
,
take
them
when
they
are
offred
before
they
slippe
thee
;
yea
seeke
them
,
that
thou
maist
euer
haue
something
between
thy
hands
to
glorifie
God
and
his
Gospel
withal
.
5.
Craue
wisedom
at
the
hands
of
God
,
wait
at
her
gates
,
heare
counsell
from
her
mouth
,
lay
vp
the
rules
of
the
word
,
for
the
ordering
of
thy
heart
and
life
:
thus
shalt
thou
be
able
not
onely
to
passe
euerie
day
more
innocently
then
other
;
but
become
also
a
clearer
patterne
of
weldoing
,
and
more
conformable
to
this
rule
of
our
holy
Apostle
.
But
how
may
Christ
come
and
find
a
number
of
lazie
Christians
in
his
vinyard
,
Now
for
watching
opportunities
&
seeking
occasions
of
doing
good
,
we
feare
them
,
we
flie
them
,
we
avoid
charitable
motions
,
and
repute
it
our
wisdome
not
to
heare
them
:
selfe
loue
and
selfe
ease
slaieth
our
profession
,
deadeth
our
faith
,
and
burieth
our
loue
to
God
,
and
to
men
:
can
working
faith
be
so
idle
,
or
beleeuing
persons
so
workles
,
or
trees
of
Gods
orchyard
so
fruitles
?
shall
greene
leaues
make
vs
good
trees
,
or
good
words
good
Christians
?
Let
vs
pull
out
our
hands
out
of
our
warme
bosomes
and
fall
to
worke
,
and
leaue
idle
iangling
.
It
would
bee
more
for
the
honour
of
God
and
his
Gospell
,
if
professors
would
either
doe
more
or
say
lesse
;
practise
something
like
or
professe
nothing
at
all
.
Where
is
the
communion
of
Saints
become
?
when
doe
professors
meet
together
to
edifie
themselues
by
godly
conference
?
when
enquire
they
one
of
an
other
,
where
is
a
poore
christian
either
sicke
,
or
in
other
distresse
,
that
we
may
gather
him
a
little
releefe
?
were
not
such
a
fellowship
as
this
likest
vnto
the
purest
Primitiue
Church
in
the
dayes
of
the
Apostles
themselues
?
and
were
it
not
now
fitter
for
beleeuers
,
Doctr.
3.
In
that
the
Apostle
willeth
Titus
to
affirme
these
things
deliuered
,
and
addeth
this
as
a
reason
,
because
they
are
good
and
profitable
:
we
obserue
,
that
Ministers
in
their
teaching
must
haue
respect
to
these
two
things
.
1.
That
they
deliuer
true
,
sound
,
and
good
matter
in
it selfe
.
2.
That
it
be
profitable
for
the
hearers
.
First
,
it
must
be
true
and
sound
,
else
are
they
not
of
Gods
sending
,
for
whom
he
sendeth
,
he
furnisheth
with
a
word
of
truth
:
as
on
the
contrarie
,
Satan
is
a
lying
spirit
in
the
mouthes
of
seducers
.
Now
then
is
it
true
when
it
is
deuided
aright
,
and
then
deuided
aright
when
it
is
truly
and
properly
grounded
on
the
place
whence
it
is
raysed
;
as
also
when
it
is
truly
and
rightly
applied
.
Ayming
1.
to
please
God
,
and
not
men
,
or
the
times
:
2.
to
beate
downe
sinne
,
and
not
open
a
doore
to
libertie
or
licentiousnesse
:
3.
to
comfort
and
encourage
such
as
walke
vprightly
,
Secondly
,
it
must
be
profitable
as
well
as
true
.
For
1.
euery
thing
in
the
Church
must
be
done
to
edifie
,
and
consequently
spoken
also
.
2.
All
assemblies
are
appointed
for
the
profit
,
and
for
the
better
of
the
Church
:
1.
Cor.
11.17
.
3.
The
commandement
is
,
to
deliuer
nothing
but
what
may
breed
godly
edifying
,
1.
Tim.
1.4
.
and
not
to
striue
about
words
to
no
profit
:
1.
Tim.
2.14
.
bounded
with
a
threatning
,
that
the
Lord
will
come
against
such
Prophets
as
seeke
out
vaine
things
,
and
such
as
bring
no
profit
to
his
people
,
Ier.
23.32
.
4.
examples
:
Paul
professeth
of
himselfe
that
he
kept
nothing
backe
which
was
profitable
,
Act.
20.20
.
Nay
the
Lord
hims●lfe
setteth
himselfe
a
worthy
example
hereof
to
all
teachers
and
preachers
:
Isa.
48.17
.
I
am
the
Lord
thy
God
which
●eacheth
thee
to
profit
,
and
leadeth
thee
the
waie
thou
hast
to
goe
.
Vse
.
1.
It
is
not
inough
that
a
Minister
be
a
great
scholler
,
but
hee
must
be
a
true
teacher
too
.
Many
a
learned
man
is
a
false
Prophet
,
wherof
we
haue
pregnant
example
in
the
Church
of
Rome
,
in
whom
we
see
the
speach
true
,
that
in
Gods
matters
the
greatest
clearks
are
not
euer
the
wisest
men
.
It
is
obserueable
also
in
the
Scribes
,
Pharisies
,
and
Rabbies
of
the
Iewes
,
that
depth
of
learning
hath
not
alwaies
the
truth
cheyned
vnto
it
:
but
that
the
Lord
(
according
to
his
accustomed
manner
working
in
and
by
weake
things
)
often
reuealeth
more
sauing
wisdome
to
some
poore
,
contemned
,
humble
soule
,
then
to
all
the
great
clearks
,
who
may
otherwise
professe
that
they
haue
the
very
key
of
knowledge
:
which
is
not
spoken
that
any
should
hence
be
emboldned
to
contemne
so
excellent
an
ornament
as
lea●ning
is
,
but
only
to
shew
that
the
Lord
tyeth
not
himselfe
and
truth
vnto
it
.
Obiect
.
But
we
haue
no
teachers
,
who
teach
not
the
truth
.
Answ.
We
are
to
blesse
God
that
the
truth
of
religion
is
so
happily
taught
and
protected
as
it
is
;
and
Satan
wanteth
of
his
will
that
it
is
so
:
and
yet
can
we
thinke
that
his
mallice
now
towards
the
end
is
so
abated
;
or
that
the
state
of
the
Church
is
now
aboue
all
times
so
priuiledged
,
as
that
he
hath
not
his
instruments
still
labouring
to
corrupt
and
depraue
the
truth
;
broaching
so
farre
as
they
dare
their
priuate
opinions
,
for
which
the
truth
is
little
beholding
vnto
them
?
The
Prophet
Ieremie
speaketh
of
Prophets
who
prophecied
lyes
in
the
name
of
the
Lord
,
and
saith
,
they
prophecied
false
vision
,
and
diuination
,
and
vanitie
,
and
the
deceitfulnesse
of
their
owne
hearts
:
why
what
was
that
?
in
that
they
said
,
Yee
shall
not
see
the
sword
,
and
famine
shall
not
come
,
but
I
will
giue
you
assured
peace
in
this
place
.
If
we
shall
heare
such
sweet
inchanting
voyces
;
all
is
well
with
vs
,
we
haue
the
most
flourishing
and
most
reformed
Church
that
euer
was
since
the
Apostles
dayes
;
and
we
may
take
a
nappe
and
rest
in
our
peace
and
prosperitie
,
what
way
can
we
be
mooued
?
surely
,
these
words
may
seeme
the
visions
of
mens
owne
hearts
,
the
rather
in
that
the
Lord
by
his
owne
hand
from
heauen
proclaiming
the
contrarie
,
by
durable
plagues
,
and
lasting
iudgements
,
of
plagues
,
famines
,
vnseasonablenesse
of
weather
by
yeares
together
:
and
for
the
troubles
and
oppositions
in
the
Church
,
when
or
where
were
they
stronger
since
the
Gospel
first
entred
?
If
we
shall
here
voyces
whispering
,
oh
men
are
too
precise
,
too
pure
,
too
forward
,
and
what
need
so
much
teaching
,
so
much
running
&
trotting
to
sermons
;
and
disgracing
such
as
frequent
the
meanes
of
saluation
more
carefully
,
with
the
tearmes
of
sermon-gadders
and
sermon-mungers
,
and
such
:
Is
the
truth
,
which
desireth
nothing
more
then
the
light
,
beholding
to
such
visions
of
mens
owne
hearts
:
or
can
we
here
acknowledge
the
stile
of
the
spirit
and
word
of
truth
?
If
we
shall
meete
with
doctrines
giuing
libertie
to
profane
gaming
and
pastimes
on
the
Lords
sabboath
;
and
then
hauing
gotten
in
a
finger
,
go
on
to
make
it
an
indifferent
thing
,
to
keepe
or
not
to
keepe
but
only
the
times
of
Church
required
by
law
:
and
further
,
make
it
questionable
whether
we
ought
to
keepe
this
present
Sabboath
or
devise
some
other
;
is
not
this
as
great
a
blow
to
the
truth
as
she
can
receiue
,
&
more
then
she
looketh
for
in
the
house
of
her
freinds
?
which
let
it
preuaile
,
we
shall
see
a
poore
staruen
pietie
among
men
in
very
few
daies
.
If
we
meet
with
other
defences
iustifying
and
approouing
euery
thing
,
and
any
thing
to
be
spoken
in
the
pulpit
besides
the
pure
word
of
God
,
which
is
profitable
to
teach
,
improoue
,
correct
,
and
instruct
in
all
righteousnesse
:
that
a
man
may
moyle
himselfe
and
hearers
in
pudles
(
I
speake
comparatiuely
in
regard
of
the
pure
word
of
God
)
when
in
the
meane
time
the
sweet
streames
which
run
from
vnder
the
threshold
of
the
Sanctuarie
are
neglected
:
how
is
the
truth
here
honoured
,
when
the
Scriptures
the
fountaine
of
it
,
are
so
vnequally
matched
?
If
it
shall
be
affirmed
,
that
whosoeuer
shall
in
name
professe
themselues
to
be
Christians
,
the
Sacraments
are
not
to
be
denied
them
,
although
they
be
openly
wicked
,
because
all
men
are
subiect
to
sinne
.
If
men
shall
make
a
tush
,
and
a
light
,
or
no
falt
,
to
sweare
by
faith
,
or
trothe
,
&c.
because
it
is
but
a
custome
of
the
tongue
:
surely
,
we
may
say
if
these
be
the
voyces
of
Prophets
,
they
are
of
such
as
Christ
speaketh
of
,
which
deceiue
many
,
which
make
iniquitie
abound
,
Vse
.
2.
To
people
to
pray
to
the
Lord
,
1.
To
giue
pastors
according
to
his
owne
heart
,
shall
eate
of
the
fruit
of
their
owne
way
,
and
be
filled
with
their
owne
devises
:
those
that
regard
not
to
know
God
,
shall
by
God
be
deliuered
vp
to
a
reprobate
sence
:
and
those
that
will
not
beleeue
one
Micah
but
hate
him
,
shall
fall
into
the
hands
of
foure
hundreth
false
Prophets
to
fall
by
them
.
4.
Commend
the
cause
of
the
truth
vnto
the
Lords
protection
,
entreating
him
that
it
may
be
continued
euen
to
this
our
Church
and
Land
:
the
which
surely
by
the
great
contempt
and
abuse
of
the
light
,
and
the
bringers
of
it
,
we
haue
iustly
forfeyted
;
and
deserue
to
be
plagued
with
all
kind
of
illusions
,
as
Poperie
,
profanesse
,
Brownisme
,
Atheisme
;
the
which
fearefull
iudgements
haue
made
out
great
head
alreadie
,
and
are
forerunners
of
greater
euills
,
and
beginnings
of
more
bitter
sorrowes
,
without
timely
repentance
.
And
to
what
other
ground
can
we
ascribe
all
these
euills
,
but
vnto
the
iust
iudgement
of
God
,
for
our
hatred
and
abuse
of
the
light
,
&
the
candlesticks
of
it
?
Vers.
9.
But
stay
foolish
questions
,
and
genealogies
,
and
contentions
,
and
brawlings
about
the
lawe
,
for
they
are
vnprofitable
and
vaine
.
Although
Titus
hath
beene
in
the
former
verse
commanded
to
teach
,
and
beat
home
such
true
and
profitable
points
of
doctrine
as
we
haue
heard
,
yet
must
he
know
,
that
he
hath
receiued
but
halfe
his
errand
,
and
is
but
halfe
way
in
his
dutie
;
wherein
if
he
would
be
compleat
,
he
must
further
circumspectly
watch
against
and
represse
all
vaine
and
fruitles
teaching
,
especially
those
kinds
here
mentioned
:
either
suffering
them
not
to
breake
out
at
all
;
or
if
they
doe
,
to
nippe
and
blast
them
quickly
and
betimes
:
if
he
can
he
must
stoppe
them
in
the
head
;
if
he
cannot
do
that
,
he
must
stay
them
in
the
streame
.
The
verse
standeth
on
two
parts
,
1.
a
precept
,
to
stay
foolish
questions
,
and
genealogies
,
and
contentions
,
and
brawlings
about
the
law
.
2.
a
reason
of
it
,
for
they
are
vnprofitable
and
vaine
.
For
the
meaning
of
the
words
we
must
knowe
,
that
our
Apostle
condemneth
not
the
moouing
of
euerie
question
in
handling
the
word
;
for
there
are
many
necessarie
ones
in
diuinitie
,
which
for
our
instruction
and
edification
we
may
enquire
and
dispute
:
thus
we
reade
that
Paul
disputed
often
:
and
thus
we
are
trained
and
furnished
in
the
diuinitie
schoole
,
to
defend
the
truth
of
God
against
the
aduersaries
of
it
:
and
where
Salomon
brandeth
him
with
a
note
of
follie
that
maketh
no
question
but
beleeueth
euery
thing
,
he
sheweth
that
there
is
a
wise
inquisition
into
necessarie
truths
tending
to
edification
.
But
the
Apostle
expresseth
what
questions
he
disaloweth
in
a
Diuine
,
foolish
questions
,
that
is
,
vnnecessarie
,
idle
,
of
no
moment
,
of
no
good
vse
to
edification
,
neither
in
faith
nor
loue
,
in
conscience
nor
manners
.
Where
me
thinks
Paul
by
the
spirit
of
prophesie
foresawe
,
forewarned
,
and
forearmed
the
Church
of
that
great
malice
of
the
deuill
,
which
in
after
ages
preuailed
to
the
ouerthrowe
of
all
puritie
of
religion
and
piety
it selfe
:
and
that
was
by
turning
men
from
the
comfortable
practise
,
and
proper
vse
of
Scripture
,
to
seeke
out
an
art
of
diuinitie
appropriat
to
some
few
:
and
so
suddenly
came
to
turne
all
the
sound
knowledge
of
the
Scriptures
into
a
skeptike
and
questionarie
diuinitie
;
whereby
the
deuill
kept
good
wits
from
the
knowledge
and
studie
of
tongues
,
and
the
necessarie
fundamentall
points
of
Christian
religion
;
and
set
them
on
worke
in
the
speculation
of
strange
,
friuolous
,
and
curious
questions
,
wherein
they
were
not
one
more
against
another
,
then
all
of
them
against
God
,
and
his
truth
,
and
the
building
of
his
Church
.
And
this
is
the
quod
libe●a●ie
schoole
diuinitie
,
then
which
nothing
is
more
highly
magnified
of
many
at
this
day
,
who
had
rather
tast
leekes
then
Manna
:
and
although
our
Apostle
graunteth
that
it
may
haue
a
shewe
of
learning
and
wisedome
falsly
so
called
;
yet
as
here
it
is
called
foolish
,
so
elsewhere
he
confidently
tearmeth
it
both
foolish
and
vnlearned
,
Such
are
their
questions
concerning
their
heauenly
Hierarchies
,
while
they
thought
themselues
wise
they
became
starke
fooles
.
The
second
thing
which
Titus
must
resist
,
are
genealogies
,
which
also
must
be
rightly
taken
,
because
there
alwaies
was
and
yet
is
an
excellent
vse
of
them
in
Scripture
.
Before
Christ
they
were
so
necessarie
,
as
the
Iewes
were
commanded
to
keepe
publike
and
priuate
records
of
their
tribes
and
families
,
yea
and
if
there
were
any
that
could
not
tell
or
finde
his
genealogie
,
he
was
not
to
be
admitted
;
or
if
inconsiderately
he
were
,
was
to
be
deposed
from
publike
office
,
Numb.
1.18
.
Nehem.
7.62
.
and
to
this
purpose
some
holy
writers
of
Scripture
haue
set
downe
for
the
vse
of
the
Church
to
the
ende
whole
bookes
of
genealogies
;
but
especially
that
the
Iewes
might
be
able
to
bring
their
descent
from
the
Patriarks
,
as
we
reade
of
Paul
,
who
no
doubt
could
bring
his
line
downe
from
Beniamin
,
Philip.
3.5
.
The
vse
of
these
genealogies
was
manifold
,
I
will
note
two
.
First
,
to
manifest
the
truth
of
God
in
the
Scriptures
.
The
second
and
principall
vse
of
genealogie
is
to
manifest
the
true
Messiah
vnto
the
world
.
As
,
1.
to
shewe
that
because
God
would
be
appeased
in
the
same
nature
that
had
sinned
,
therefore
he
was
true
man
and
not
in
shew
:
and
that
his
humanitie
,
incarnation
,
and
natiuitie
should
not
be
obscure
,
his
naturall
descent
is
by
the
Euangelists
brought
downe
from
Abraham
,
yea
from
Adam
,
shewing
vs
thereby
what
is
the
proper
end
of
all
genealogie
in
the
Scriptures
.
2.
The
nobilitie
of
his
birth
,
and
worthines
of
his
parentage
,
and
that
he
was
the
right
heire
to
the
Iewish
kingdome
.
3.
The
truth
of
the
prophesies
concerning
him
that
he
was
the
sonne
of
Abraham
,
and
of
Dauid
,
and
that
the
scepter
departed
not
from
Iudah
till
his
appearing
.
4.
The
blessing
wherewith
that
family
out
of
which
he
came
was
advanced
and
distinct
from
al
the
tribes
of
the
earth
.
5.
His
humilitie
who
came
of
all
sorts
of
men
and
women
,
publike
and
priuate
,
poore
and
rich
,
good
and
bad
,
that
he
might
be
a
fit
Sauiour
of
all
sorts
of
men
:
not
disdaining
to
place
in
his
genealogie
Phares
the
incestuous
sonne
of
Iudah
,
and
Bathsheba
that
was
the
wife
of
Vriah
.
And
in
these
vses
these
genealogies
may
be
still
with
sobrietie
read
,
taught
,
and
heard
.
Quest.
What
is
it
then
the
Apostle
condemneth
?
Answ.
Not
any
such
as
serue
to
the
edification
of
the
faith
of
the
Church
,
whereof
this
of
Christ
a
publicke
person
and
Sauiour
of
the
world
is
the
cheife
of
all
;
neither
the
keeping
of
the
descent
,
so
farre
as
serueth
to
the
preseruation
of
right
,
iustice
,
and
ciuill
peace
.
In
which
respect
Kings
and
Nobles
,
yea
and
other
inferiour
persons
may
enquire
into
that
right
which
their
ancestors
haue
made
their
due
:
and
must
so
hold
their
genealogie
,
as
they
may
hold
their
right
against
all
claimes
.
But
here
is
condemned
all
that
recounting
of
kinred
and
petegree
in
all
sorts
of
men
,
which
proceedeth
from
a
vaine
minde
,
and
tendeth
to
worldly
pompe
and
vaine-glorie
.
For
this
was
the
sinne
of
the
Iewish
teachers
,
that
whereas
now
by
Christs
appearance
all
distinction
of
families
was
in
religious
respect
abrogated
:
and
now
was
no
such
need
of
genealogie
as
before
,
vnlesse
it
were
before
Infidells
,
and
such
as
were
not
perswaded
of
the
right
descent
of
Christ
:
yet
they
out
of
their
pride
would
be
much
and
often
in
extolling
of
their
tribes
and
kinred
;
and
so
not
only
for
these
accessories
let
goe
the
substance
of
religion
,
but
as
if
they
would
build
vp
that
politie
again
which
now
was
abolished
,
to
the
great
hurt
of
their
hearers
,
would
much
busie
themselues
in
such
fruitles
discourses
.
These
genealogies
must
Titus
withstand
.
By
brawling
and
contentions
about
the
law
,
are
meant
those
hote
contentions
which
yet
many
Iewes
and
Iudaizing
teachers
did
trouble
the
puritie
of
religion
withall
;
striuing
still
to
bring
backe
againe
the
obseruation
of
Iewish
ceremonies
;
such
as
was
circumcision
,
differences
of
meats
,
and
daies
,
and
garments
;
as
though
Christ
were
not
yet
come
,
wherewith
the
Church
in
that
tender
age
was
much
molested
.
But
now
our
Apostle
pointeth
to
another
end
of
the
law
,
namely
,
to
institute
the
life
,
contain
in
obedience
,
and
lead
vnto
Christ
;
but
not
to
shadow
Christ
to
come
as
before
,
who
by
his
comming
hath
put
an
end
to
all
such
ceremonies
.
Of
all
these
endlesse
questions
,
idle
genealogies
,
and
brabling
contentions
,
the
Apostle
giueth
this
censure
;
that
although
they
may
seeme
to
haue
a
puffing
kind
of
knowledge
,
and
be
stood
for
as
for
fire
and
water
,
as
if
the
whole
substance
of
religion
were
placed
in
them
:
yet
are
they
vnprofitable
and
vaine
,
farre
from
instruction
and
edification
of
men
in
true
godlines
;
yea
indeed
great
hindrances
thereto
,
as
taking
vp
time
and
labour
,
and
wits
of
men
which
should
better
be
imploied
;
which
as
we
said
,
is
a
forceable
reason
to
auoid
and
represse
them
.
Hitherto
the
meaning
.
Vse
.
Let
vs
acknowledge
the
worke
of
Satan
,
when
we
see
men
who
are
all
of
one
sound
iudgement
in
the
substance
of
religion
,
and
so
should
be
brethren
;
to
be
at
such
hote
strife
and
opposition
for
matter
of
ceremonie
,
and
for
things
in
comparison
vaine
and
vnprofitable
.
2.
Let
vs
not
count
it
a
strange
or
new
thing
,
to
be
too
much
offended
at
it
.
3.
Let
vs
pray
the
Lord
,
who
can
rebuke
Satan
,
to
dissolue
such
workes
of
the
Deuill
,
least
in
the
ende
too
late
we
lament
the
losse
of
the
truth
.
Doctr.
2.
In
Titus
his
example
,
euery
Minister
is
bound
not
only
to
teach
profitable
things
,
but
to
resist
the
contrarie
.
1.
To
reprehend
sundrie
sorts
of
teachers
.
1.
Such
as
wearie
themselues
and
hearers
with
knotty
questions
,
which
are
as
parables
to
the
people
,
wherein
while
men
exercise
their
wits
,
to
get
a
name
of
profunditie
,
they
do
no
little
hurt
:
for
they
fill
the
heads
and
hearts
of
their
hearers
with
intricate
doubts
,
often
leading
them
into
such
labyrinths
,
as
they
cannot
wind
them
out
of
;
and
then
the
deuil
hath
matter
to
worke
vpon
;
for
either
he
taketh
vp
their
minds
with
such
needlesse
questions
,
which
hinder
matters
leading
to
true
pietie
:
or
else
maketh
them
wauer
in
the
truth
,
or
bringeth
them
on
to
open
profannesse
,
when
they
see
that
euery
truth
may
be
called
into
question
,
and
probably
oppugned
;
and
so
they
care
for
no
truth
,
as
hauing
none
to
insist
in
.
Preaching
is
not
a
tying
of
knots
to
vntie
them
againe
,
nor
a
schoole
probleme
,
but
a
building
vp
of
men
in
the
obedience
of
saith
and
repentance
.
2.
Such
as
tyre
themselues
with
curious
questions
,
to
which
corrupt
nature
is
verie
prone
in
vnsanctified
teachers
and
hearers
;
and
these
as
vnprofitable
and
vaine
as
the
former
:
teachers
would
find
out
the
equalitie
and
inequalitie
of
glorie
in
heauen
:
would
haue
vs
know
whether
we
shall
know
one
another
in
the
life
to
come
;
would
instruct
vs
in
the
yeare
and
time
of
Christs
comming
to
iudgement
:
would
find
vs
out
the
cause
why
God
reiecteth
Saul
the
King
,
and
electeth
Saul
the
persecutor
.
But
here
it
were
good
to
remember
the
woman
of
Samaria
her
answer
to
Christ
,
The
well
is
deepe
,
and
I
haue
no
vessell
to
draw
with
.
Hearers
likewise
would
faine
know
where
Moses
his
bodie
was
buried
;
how
and
whither
Elias
was
carried
:
what
God
did
before
the
world
was
made
:
they
will
no
longer
stand
in
the
outward
court
,
but
presumptuously
with
Pompey
,
thrust
into
the
sanctum
sanctorum
,
to
prie
into
Gods
secret
place
:
yea
although
it
be
sequstered
from
the
rest
,
and
vailed
,
couered
,
and
shadowed
with
the
wings
of
the
Cherubins
.
But
let
such
beware
they
buy
not
their
presumption
as
deare
as
he
did
his
;
there
is
danger
in
climbing
,
and
our
lesson
giuen
vs
is
,
not
to
be
ouerwise
,
but
wise
to
sobrietie
.
It
is
a
fearefull
taking
of
Gods
name
in
vaine
,
to
take
his
word
to
make
a
ground
of
our
owne
deuise
in
things
not
reuealed
.
It
is
an
high
presumption
to
seeke
to
discouer
that
which
God
hath
not
vttered
,
whose
glorie
it
is
to
keepe
somethings
secret
to
himselfe
.
In
a
word
,
it
is
a
point
of
extreame
folly
,
wheras
the
Lord
hath
deliuered
such
high
things
in
the
Scriptures
to
exercise
our
vnderstandings
;
that
(
as
the
ancient
speake
)
were
we
elephants
we
might
swimme
there
;
that
we
should
leaue
these
and
wast
out
our
time
in
things
not
reuealed
.
True
it
is
that
knowledge
is
profitable
,
is
sweet
,
and
profound
:
But
what
then
?
although
it
be
profitable
to
warme
a
mans
hands
by
the
fire
,
it
is
no
wisdome
to
thrust
ones
hands
into
the
fire
▪
to
vse
the
beames
of
the
sunne
is
profitable
to
perfect
the
sight
;
but
vnlesse
we
were
eagles
,
to
gaze
vpon
the
body
of
the
sunne
is
to
destroy
it
.
So
likewise
hony
is
sweet
,
but
we
must
so
much
the
more
beware
we
eate
not
too
much
.
And
there
is
a
knowledge
too
high
for
Dauid
himselfe
:
an
humble
ignorance
is
an
high
learning
where
God
would
not
haue
vs
to
know
.
Now
the
better
to
restraine
our selues
herein
,
Master
,
who
sinned
,
this
man
or
his
Parents
?
whereas
Christ
wisheth
them
to
looke
at
Gods
scope
in
all
his
actions
,
which
is
his
owne
glorie
:
so
after
his
resurrection
,
Lord
,
wil●
thou
now
restore
the
kingdome
to
Israel
?
and
Peter
of
Iohn
,
Master
,
what
shall
this
man
doe
?
Secondly
,
acknowledging
it
a
fruit
of
pride
,
let
vs
compose
our
hearts
to
humilitie
,
as
Dauid
,
Lord
I
am
not
high
minded
,
I
walke
not
in
things
too
high
for
me
,
but
as
a
weigned
child
:
it
is
a
spice
of
pride
of
heart
to
seeme
to
knowe
more
then
others
.
3.
Consider
the
vnprofitablenesse
of
such
knowledge
,
it
puffeth
vp
,
it
edifieth
not
;
one
compareth
such
curious
questions
to
Creuises
,
which
haue
more
picking
then
meat
.
4.
The
danger
of
it
,
for
hereby
men
grow
to
scorne
the
simplicitie
of
the
gospel
,
and
so
forfeit
their
saluation
.
This
mother
and
daughter
we
reade
of
in
Libanius
Iulians
schoolemaster
,
who
meeting
with
a
Christian
,
asked
him
in
skorne
this
question
,
I
pray
thee
seeing
thou
holdest
on
the
carpenters
sonne
,
tell
me
how
he
is
now
occupied
,
what
is
he
doing
?
The
Chrstian
answered
him
,
he
is
on
his
trade
,
making
a
coffin
for
thy
Master
and
scholer
Iulian
,
who
shal
haue
a
cast
of
his
office
ere
long
,
as
a
little
after
Iulian
was
slaine
in
battaell
,
carried
to
Antioch
in
a
coffin
and
there
buried
.
Note
the
fearefull
ende
of
curiositie
in
Gods
matters
.
A
third
sort
of
teachers
offend
in
wringing
allegories
so
farre
as
in
stead
of
milke
blood
commeth
,
and
in
studying
for
quaint
tearmes
,
as
fit
for
their
message
as
Sauls
armour
for
Dauid
:
wheras
the
wisedome
of
a
man
of
God
,
is
to
speak●
things
agreeable
to
the
analogie
of
faith
,
and
in
the
stile
of
the
holy
Ghost
,
vnlesse
any
man
thinke
he
can
speake
in
a
better
,
which
were
to
take
vpon
him
to
teach
the
Lord
to
speake
;
or
defend
that
the
Scriptures
want
light
to
expresse
themselues
.
And
indeede
such
teaching
is
in
it selfe
like
some
stuffes
starcht
and
stretcht
,
and
set
out
with
a
faire
glose
,
but
come
to
the
wearing
or
wetting
it
shrinkes
and
shriules
like
cobwebs
:
and
in
the
hearers
effecteth
an
admiration
of
the
man
,
but
no
sence
of
the
matter
:
aske
common
people
,
what
learned
you
at
the
Sermon
?
oh
he
is
a
proper
man
and
a
good
scholler
,
and
this
is
all
that
the
most
haue
learned
:
a
iust
hire
of
such
vaine
and
vnprofitable
things
,
the
worke
is
consumed
before
it
come
to
the
fire
.
Vse
.
3.
In
priuate
conferences
man
with
man
auoid
these
vaine
questions
;
that
all
our
priuate
communication
may
tend
to
edification
:
fathers
must
teach
their
children
with
Abraham
in
Gods
wayes
:
children
must
depend
vpon
their
fathers
,
and
aske
them
of
such
things
,
see
Psal.
44.1
.
Mothers
must
teach
their
young
children
the
Scriptures
,
as
Eunicha
did
Timothie
:
Masters
of
familyes
should
make
their
families
petty
schooles
and
nurseries
of
diuinitie
:
we
reade
how
Apollos
a
great
man
proceeded
a
doctor
in
Aquilaes
house
:
our
priuate
houses
should
be
Churches
or
Chappels
;
therefore
such
idle
and
vaine
questions
should
find
neither
time
nor
place
in
these
our
priuate
Churches
.
Vers.
10.
Reiect
him
that
is
an
heretike
,
after
once
or
twise
admonition
.
11.
Knowing
that
he
that
is
such
is
peruerted
,
and
sinneth
beeing
damned
of
his
owne
selfe
.
The
fittest
dependance
of
these
words
with
the
former
,
I
conceiue
to
be
this
.
Paul
hauing
exhorted
Titus
both
to
teach
the
truth
according
to
godlinesse
,
as
also
to
resist
all
such
foolish
and
vaine
doctrine
as
might
do
hurt
in
the
Church
of
God
:
Titus
might
obiect
,
This
indeede
is
my
dutie
wherein
I
entend
to
exercise
my selfe
with
diligence
;
but
when
I
haue
laboured
and
done
all
I
can
,
many
there
are
who
will
not
yeeld
to
the
truth
,
nor
submit
themselues
to
this
ordinance
of
God
;
how
am
I
to
carrie
my selfe
toward
such
?
Ans.
The
Apostle
carefull
to
preuent
all
such
things
as
he
foresaw
might
be
hurtfull
to
the
Church
,
giueth
direction
in
these
two
verses
how
to
proceede
in
this
businesse
also
.
The
former
giuing
direction
and
laying
downe
the
dutie
,
and
the
latter
enforcing
the
same
by
moment
of
reason
.
In
the
former
are
three
things
to
be
considered
.
1.
the
persons
against
whom
Titus
is
to
deale
,
here
called
heretikes
.
2.
The
direction
how
he
is
to
behaue
himselfe
towards
them
,
reiect
them
.
3.
The
orderly
manner
of
proceeding
,
after
once
or
twise
admonition
.
The
latter
verse
containeth
the
reason
of
this
seueritie
,
because
such
persons
are
incurable
and
incorrigible
:
which
is
prooued
by
two
arguments
.
1.
such
a
one
is
subuerted
,
that
is
,
turned
or
cast
off
the
foundation
.
2.
he
sinneth
against
his
owne
conscience
,
beeing
damned
of
his
owne
selfe
,
that
is
,
he
wittingly
and
willingly
spurneth
against
that
truth
of
which
his
conscience
is
by
the
former
admonition
convinced
.
For
the
first
,
who
is
an
Heretike
?
Answ.
He
that
professing
Christ
,
yet
inuenteth
or
maintaineth
any
errour
against
the
foundation
of
religion
,
and
that
with
obstinacie
.
For
the
opening
of
which
description
three
things
are
to
be
noted
.
First
,
that
an
heretike
must
professe
Christ
.
What
a
false
witnesse
then
,
hath
that
Apostate
Church
of
Rome
passed
against
ours
,
and
all
the
reformed
Churches
;
whose
teachers
in
all
their
sermons
and
writings
stile
vs
by
no
other
name
then
heretikes
?
whereas
they
cannot
shew
wherein
they
haue
conuinced
vs
to
haue
departed
from
the
Catholike
and
Apostolike
faith
:
and
much
lesse
that
we
haue
with
pertinacie
,
and
against
our
owne
consciences
maintained
any
falsehood
.
Indeed
if
our
rule
be
their
Canon
law
(
which
iudgeth
him
an
heretike
who
speaketh
against
the
Romish
Church
,
or
obeyeth
not
whatsoeuer
the
Pope
decreeth
)
we
cannot
auoid
that
name
.
Or
if
we
should
teach
(
as
they
doe
,
and
that
after
conuiction
)
that
the
Saints
in
heauen
are
mediators
by
their
merit
and
prayer
:
that
prayer
is
to
be
made
to
Saints
and
dead
men
;
that
we
can
be
iustified
by
the
merit
of
our
workes
,
by
fasting
,
prayer
,
pilgrimage
,
or
any
such
obseruance
;
that
concupisence
is
no
sinne
in
the
regenerate
,
that
a
man
can
perfectly
fulfill
the
law
:
that
Saint
Dominike
performed
more
miracles
then
Christ
,
and
all
his
Apostles
,
and
was
farre
greater
then
Iohn
Baptist
:
we
could
not
auoid
but
be
heretikes
indeed
:
because
these
and
a
number
such
are
contradictory
to
the
canon
of
the
Scriptures
,
reuerse
the
foundation
of
religion
,
and
yet
are
obstinatly
defended
by
them
.
Secondly
,
note
that
there
haue
bin
,
and
shall
be
to
the
end
heresies
in
the
Church
.
Christ
was
no
sooner
ascended
,
thrust
away
from
the
Lord
,
vers.
7.
and
the
godly
,
who
are
by
Satan
and
his
instruments
accused
to
be
hypocrites
,
are
manifested
●ound
at
the
heart
,
and
faithfull
to
the
ende
.
So
the
Apostle
,
1.
Cor.
11.19
.
There
must
be
heresies
,
that
those
who
are
approoued
of
God
,
may
be
knowne
:
he
saith
not
it
is
possible
,
but
necessarie
that
heresies
be
,
as
fire
to
trie
and
purge
the
gold
.
Thirdly
,
the
Lord
in
his
iustice
punisheth
by
such
the
contempt
of
his
truth
,
and
the
careles
and
vnaffected
intertainement
of
his
word
.
For
iustly
are
men
who
will
not
receiue
the
truth
in
the
loue
of
it
,
giuen
ouer
to
strong
delusions
in
the
beleeuing
of
lies
:
Vse
.
1.
Whensoeuer
Sathan
according
to
his
accustomed
mallice
against
sinceritie
,
stirreth
vp
any
troubles
to
stay
the
course
of
the
Gospel
,
to
obscure
the
shining
brightnesse
of
Gods
glorie
,
and
to
bring
confusion
into
the
most
wise
orders
,
and
ordinances
of
God
,
then
the
Lord
so
ouerruleth
the
matter
,
as
that
he
alwaies
bringeth
light
out
of
darkenes
glorifieth
himselfe
,
purgeth
his
floare
,
prooueth
his
people
,
quickneth
their
zeale
,
and
traineth
them
in
humilitie
and
obedience
.
Let
vs
not
then
be
discouraged
,
if
our
eyes
see
many
trials
,
and
in
them
many
fall
off
,
if
we
see
the
truth
oppugned
,
doctrines
of
libertie
broached
,
backed
,
and
zealously
maintained
:
for
surely
,
although
the
Lord
herein
may
iustly
correct
our
manifest
contempt
of
the
truth
,
yet
can
he
not
,
nor
will
forget
his
owne
glorie
.
2.
We
ought
to
be
so
farre
from
troubling
or
hindring
,
as
that
wee
must
affect
,
pray
for
,
and
to
our
power
procure
the
peace
of
Ierusalem
:
yea
so
farre
herein
to
straine
our selues
,
as
that
onely
peace
and
truth
may
abide
vndiuorsed
.
But
well
saith
one
,
truth
aboue
all
things
,
Psalm
.
138.2
.
hath
also
aduanced
it
aboue
peace
.
3.
Vse
meanes
to
avoide
heresie
,
If
any
man
will
doe
his
will
,
he
shall
know
whether
the
doctrine
be
of
God
,
and
whether
I
speake
of
my selfe
.
Scripturarum
ignoratio
haerese
,
peperit
.
Chrysost
in
homil.
de
Lazaro
.
And
whosoeuer
embraceth
the
counsell
and
wisedome
of
the
word
,
he
walketh
safely
,
and
his
foote
shall
not
stumble
,
Prou.
3.21.23
.
where
note
,
with
what
conscience
any
Papist
dare
say
,
that
the
Scriptures
are
the
causes
of
heretikes
.
Thirdly
,
to
growe
vp
in
the
affecting
and
loue
to
the
truth
:
for
so
shalt
thou
growe
in
the
hatred
of
falshood
,
Psal.
119.113
.
Dauid
had
neuer
come
to
such
an
hatred
of
vaine
inventions
if
it
had
not
beene
for
his
singular
loue
vnto
the
lawe
.
Fourthly
,
beware
of
hereticall
bookes
and
companie
:
Now
hauing
cleared
the
first
point
who
are
heretikes
,
we
come
to
the
second
,
namely
,
how
Titus
must
carrie
himselfe
towards
them
:
and
that
is
,
he
must
after
once
or
twise
admonition
reiect
them
.
Now
because
admonition
is
first
in
nature
and
order
of
proceeding
,
though
it
be
not
so
in
the
placing
of
the
words
,
we
will
consider
of
it
somewhat
in
the
first
place
.
And
first
it
will
be
demanded
what
kinde
of
admonition
this
is
,
I
answer
,
that
this
is
not
meant
of
that
priuate
admonition
,
whereunto
both
priuate
Christians
and
the
Minister
as
a
Christian
are
bound
towards
those
that
erre
,
and
are
knowne
so
to
doe
;
but
of
that
publike
admonition
in
the
face
of
the
Church
,
which
is
a
seruant
and
maketh
way
to
the
publike
censure
of
excommunication
.
For
it
maketh
way
to
the
Churches
reiection
of
such
a
one
,
as
the
next
verse
sheweth
incurable
,
both
because
he
is
cast
off
the
foundation
,
as
also
is
condemned
of
his
owne
conscience
.
Further
,
this
admonition
must
be
once
or
twise
,
namely
,
when
the
Pastor
hath
priuately
conferred
with
him
for
the
conviction
of
his
conscience
,
and
admonished
him
to
the
reuoking
of
his
wicked
error
:
if
now
he
still
stand
out
,
then
generall
warning
is
to
be
giuen
two
seuerall
sabbaths
,
of
such
an
offender
in
the
congregation
,
not
yet
naming
the
person
,
or
cause
in
particular
,
but
threatening
the
sentence
of
excommunication
,
vnlesse
the
delinquent
come
in
in
the
meane
time
,
and
yeelde
himselfe
vnto
the
truth
.
And
thus
shall
he
see
that
all
gentle
and
good
meanes
are
vsed
with
him
,
before
the
Church
descend
to
such
a
grieuous
censure
.
Obiect
.
But
Christ
requireth
three
admonitions
,
Matth.
18.17
.
why
doth
the
Apostle
vrge
but
two
:
yea
Paul
himselfe
admonished
the
the
Curch
of
the
Corinths
three
times
,
2.
Cor.
13.
1.
this
is
the
third
time
.
Answ.
Those
places
speake
of
the
processe
of
priuate
persons
in
priuate
offences
,
which
goeth
before
the
publike
notice
and
proceeding
of
the
Church
.
2.
Paul
dealeth
by
Epistle
in
a
louing
and
fatherly
manner
,
and
prescribeth
not
to
the
Church
how
to
proceede
in
their
publike
censures
.
3.
In
such
questions
of
fact
,
for
the
manner
of
processe
,
much
is
left
to
the
wisedome
and
iudgement
of
the
Church
;
which
may
so
proceede
as
may
make
most
for
the
good
of
the
partie
;
and
may
vse
two
or
three
admonitions
at
their
discretion
:
but
so
as
admonitions
must
not
be
multiplied
(
as
we
say
)
toties
quoties
,
nether
on
the
other
hand
must
be
vnder
the
number
of
two
,
for
two
must
be
the
least
.
Doct.
Hence
we
learne
that
euen
heretikes
and
enemies
to
the
church
,
must
be
tenderly
and
louingly
dealt
withall
,
restore
offenders
by
the
spirit
of
meekenes
:
Vse
.
1.
Hence
may
wee
gather
the
meaning
of
sundrie
places
in
the
Scripture
:
as
Rom.
16.17
.
Brethren
,
I
beseech
you
marke
them
diligently
which
cause
divisions
and
offences
among
you
,
and
avoide
them
:
2.
Io●
.
10.
If
any
come
and
bring
not
this
doctrine
,
receiue
him
not
:
these
and
such
like
places
must
be
vnderstood
by
this
our
text
,
namely
,
after
admonition
,
and
good
meanes
vsed
for
their
reclaiming
,
they
must
be
avoided
and
reiected
,
and
not
before
.
2.
If
heretikes
must
be
thus
dealt
with
,
Reiect
him
]
There
is
a
twofold
reiecting
of
a
man
;
the
one
more
priuate
,
whereby
euery
Christian
is
bound
to
forbeare
the
familiar
conuersing
with
such
as
are
openly
wicked
&
scandalous
in
doctrine
or
life
:
but
especially
the
Minister
or
Pastor
,
whose
life
is
more
remarkeable
and
exemplarie
must
be
more
carefull
to
avoide
the
companie
of
such
.
And
this
is
by
some
thought
to
be
here
meant
,
as
if
they
advised
Titus
,
that
when
in
his
course
he
should
meete
with
such
a
person
,
who
after
admonition
and
good
meanes
of
reclaiming
him
,
should
still
adde
pertinacie
to
error
;
he
should
thenceforth
leaue
such
a
one
to
himselfe
:
neither
familiarly
conversing
with
such
,
least
he
should
occasion
others
also
so
to
doe
:
nor
yet
to
neglect
the
Church
in
striuing
against
the
streame
with
such
a
one
:
for
all
that
labour
were
but
lost
;
which
were
it
taken
against
weaknes
and
ignorance
,
it
were
hopefull
;
but
beeing
against
malice
and
obstinacie
,
is
desperate
;
and
therefore
avoide
him
,
make
not
nor
meddle
with
him
,
let
him
alone
to
Gods
iudgement
;
what
hope
is
there
in
washing
an
Ethiopian
?
to
build
one
that
is
cast
from
his
foundation
,
were
to
hang
an
house
in
the
aire
;
and
therefore
vnlesse
thou
canst
hope
that
he
who
will
not
yeelde
vnto
the
voice
of
the
Prophets
and
Apostles
,
will
yeelde
to
thy
priuate
perswasion
,
meddle
not
at
all
with
him
.
But
as
I
noted
in
the
former
point
,
there
is
more
included
in
the
precept
;
which
is
to
be
extended
to
a
more
publike
reiection
of
an
incurable
person
who
will
receiue
no
good
;
but
is
likely
to
do
much
harme
in
the
Church
by
infection
if
he
be
suffered
.
Quest.
Who
must
avoide
them
?
Ans.
The
whole
Church
,
but
especially
the
Pastors
,
least
their
remisnesse
or
familiaritie
with
such
make
the
people
more
bold
with
them
:
for
it
is
meete
that
the
whole
Church
should
haue
knowledge
,
approbation
,
and
consent
in
that
which
concerneth
the
whole
.
Quest.
But
how
farre
must
they
be
avoided
?
Answ.
Our
Sauiour
sheweth
in
generall
,
meddled
not
,
Ioh.
4.9
.
and
the
reason
was
because
they
were
heretikes
2.
King
.
17.33
.
vnto
this
day
they
doe
after
the
olde
manner
they
neither
feare
God
,
nor
doe
after
their
ordinances
,
nor
after
their
customes
,
nor
after
the
lawe
,
nor
after
the
commandement
which
the
Lord
commanded
.
The
Apostles
more
especially
in
sundrie
particulars
expresse
the
nature
of
this
censure
,
2.
Thess.
2.6
.
withdrawe
your selues
from
euery
one
—
1.
Cor.
5.11
with
such
eate
not
:
2.
Ioh.
10.
receiue
not
such
into
house
,
nor
bid
him
good
speede
.
In
which
places
although
it
seeme
,
that
such
persons
are
to
be
vtterly
cast
out
of
euerie
Christians
affection
;
as
those
who
are
iustly
to
be
hated
and
reiected
,
and
to
whom
common
humanity
seemeth
not
to
be
due
from
Christians
;
yet
must
we
obserue
herein
sundrie
cautions
,
if
rightly
we
will
conceiue
of
it
.
For
1.
this
censure
infringeth
not
any
of
the
bonds
of
ciuill
right
and
societie
;
2.
An
excommunicate
person
is
not
loosed
from
the
bond
of
common
humanitie
;
but
euery
thing
must
be
ministred
vnto
such
a
one
,
as
is
necessarie
for
the
preseruing
of
his
life
:
Rom.
12.20
.
If
thine
enemie
hunger
,
giue
him
meate
,
and
if
he
thirst
,
giue
him
drinke
.
Hence
is
it
lawfull
to
sell
him
commodities
,
and
consequently
to
buy
of
him
,
and
bargaine
with
him
:
and
if
he
be
before
a
partner
with
vs
in
any
ciuill
businesse
,
as
in
matter
of
inheritance
,
trust
,
or
commoditie
,
we
are
not
by
this
censure
loosed
from
that
fellowship
,
which
is
no
nearer
then
we
may
and
do
contract
with
verie
strangers
.
I
say
not
now
we
may
contract
familiarity
with
him
as
a
freind
,
but
fellowship
as
being
a
man
of
our
own
mold
.
Obiect
.
2.
Iob.
10.
Bid
him
not
good
speede
,
not
to
mingle
themselues
with
fornicators
.
Answ.
In
the
former
place
it
is
no
part
of
the
Apostles
meaning
,
that
Christians
should
shew
themselues
any
way
vnciuill
or
inhumane
,
whose
carriage
must
be
such
towards
offenders
as
may
winne
them
,
rather
then
set
them
further
off
:
but
would
not
haue
them
so
courteously
to
salute
such
a
one
as
a
familiar
or
freind
,
but
rather
as
a
stranger
,
least
they
should
seeme
any
way
to
giue
the
least
approbation
vnto
their
errour
.
The
latter
place
is
to
be
vnderstood
of
priuate
and
familiar
contracts
also
in
freindly
societie
,
which
such
open
sinners
are
to
be
debarred
of
,
least
they
be
made
more
obstinate
in
their
sinne
:
and
thus
in
the
verses
following
the
Apostle
expoundeth
himselfe
,
with
such
a
one
eate
not
.
And
if
we
should
stretch
the
place
to
more
necessarie
publicke
contracts
in
bargaines
(
besides
many
other
inconueniences
which
we
might
name
)
we
should
hereby
come
too
neare
that
Popish
position
;
that
faith
,
promises
,
and
oathes
are
not
to
be
kept
with
heretikes
;
who
haue
right
to
all
ciuill
equity
from
vs
,
for
although
they
remaine
not
brethren
,
yet
remaine
they
citizens
.
3.
This
censure
looseth
not
the
bands
of
naturall
right
;
but
such
as
are
of
the
family
in
consanguinitie
or
affinitie
must
performe
all
duties
to
such
a
one
,
which
such
a
relation
hath
made
his
due
.
The
husband
to
the
wife
,
and
the
wife
to
the
husband
:
the
child
to
the
father
,
and
the
father
to
the
child
;
4.
This
censure
looseth
not
the
bands
of
all
spirituall
societie
,
but
that
notwithstanding
it
,
Quest.
1.
Wherein
then
standeth
this
separation
?
Answ.
1.
From
all
those
spirituall
good
things
which
the
Lord
communicateth
in
the
Church
,
2.
From
familiar
conuerse
in
the
outward
life
,
so
farre
as
necessarily
we
are
not
bound
vnto
them
:
as
in
the
examples
of
the
Primitiue
Church
I
could
be
plentifull
,
both
in
teachers
and
in
beleeuing
Christians
.
Famous
is
the
practise
of
Iohn
the
Evangelist
towards
Cerinthus
when
he
found
him
in
the
bath
,
and
of
Polycarp
towards
the
heretike
Marcion
;
Epist
ad
Florin
.
&
Euseb.
lib.
5.
c.
19.
Reasons
to
auoid
excommunicate
persons
.
●●
in
regard
of
the
party
.
who
as
Irenaeus
testifieth
,
would
flie
from
the
place
where
the
heretike
stood
or
sate
,
as
fast
as
he
could
,
least
he
should
here
any
heretical
speaches
.
Now
the
reasons
why
we
are
thus
to
auoid
the
excommunicate
,
are
these
.
1.
That
the
offender
may
be
brought
to
soundnesse
of
repentance
;
for
whatsoeuer
power
is
giuen
to
the
Pastors
and
Churches
,
is
giuen
to
edification
and
not
for
destruction
,
2.
Cor.
10.8
.
And
therefore
such
an
offender
must
,
1.
haue
his
conscience
terrified
,
by
beeing
deliuered
vnto
Satan
:
that
is
,
cast
out
of
the
Church
:
out
of
which
Satan
ruleth
,
and
setteth
vp
his
throne
.
2.
Another
end
in
regard
of
the
partie
,
is
to
shame
him
,
both
by
the
publike
rebuke
of
the
Church
in
proceeding
against
him
;
as
also
the
auoiding
of
him
as
one
of
another
societie
:
2.
Thess.
3.14
.
Withdraw
your selues
—
that
he
may
be
ashamed
.
3.
To
worke
sorrow
in
him
for
his
sinne
,
for
the
destruction
of
his
flesh
,
and
fleshly
corruption
,
which
is
the
ground
of
true
repentance
:
see
1.
Cor.
5.5
.
4.
To
effect
a
desire
to
be
reconciled
first
vnto
God
,
and
then
vnto
the
church
,
against
which
he
hath
offended
.
And
thus
,
5.
his
spirit
shall
be
saued
in
the
day
of
the
Lord
.
2.
There
are
other
reasons
in
regard
of
the
church
.
First
in
generall
,
It
is
certainely
heard
that
there
is
fornication
among
you
:
and
maketh
this
bad
report
the
first
ground
of
their
proceeding
against
the
incestuous
person
,
as
though
he
had
said
,
these
things
ought
not
to
be
heard
amongst
you
:
once
named
among
Christians
.
Secondly
,
in
respect
of
the
speciall
members
.
1.
That
they
may
be
safe
from
the
infection
of
such
open
and
obstinate
wicked
ones
:
which
is
also
the
Apostles
reason
,
A
little
leaven
,
sowreth
the
whole
lumpe
:
a
little
sparkle
kindleth
an
vnquencheable
flame
:
a
little
pitch
defileth
the
whole
man
,
yea
their
verie
word
,
creepeth
and
corrupteth
as
a
gangreene
.
Worthy
is
it
here
worth
our
remembring
,
how
when
the
Emperour
Theodosius
senior
was
desirous
to
conferre
with
Eunomius
the
Arrian
Bishop
;
Depart
from
the
tents
of
these
wicked
men
,
and
touch
nothing
of
theirs
,
least
yee
perrish
in
all
their
sinnes
.
Them
that
sinne
openly
,
rebuke
openly
,
that
the
rest
also
may
feare
.
All
which
ends
beeing
so
necessarie
,
as
by
the
Scriptures
they
appeare
to
be
,
we
see
what
a
maime
it
is
in
any
Church
,
when
this
rod
is
either
not
vsed
,
or
not
aright
.
Quest.
But
whether
may
priuate
Christians
auoid
an
open
notorious
sinner
,
Quest.
But
it
seemeth
if
heretikes
must
onely
be
avoided
,
that
it
is
not
lawfull
to
put
them
to
death
.
Now
that
this
is
the
fittest
punishment
for
some
heretikes
,
Obiect
.
But
Christ
biddeth
vs
beware
of
false
Prophets
,
but
not
to
slay
them
,
yea
wisheth
to
suffer
both
to
growe
together
till
the
haruest
.
And
Paul
neuer
giueth
other
commandement
concerning
them
then
to
avoid
them
,
and
withdrawe
our selues
from
them
.
kill
him
,
but
to
remooue
him
from
among
them
.
Answ.
1.
Some
such
places
are
such
precepts
as
are
di●ected
vnto
the
Churches
,
whose
weapons
are
spirituall
,
least
ye
also
plucke
vp
the
good
wheat
:
and
this
is
agreeable
also
to
the
doctrine
of
the
auncient
;
who
aduised
rather
to
tollerate
some
lesser
euill
,
then
that
a
greater
good
should
be
hindered
,
or
a
greater
euill
occasioned
.
Vse
.
1.
Seeing
excommunication
is
such
a
grieuous
censure
,
Vse
.
2.
If
heretikes
must
be
avoided
then
it
followeth
,
that
Protestants
ought
to
avoid
all
communion
and
mixture
with
hereticall
Churches
&
persons
:
&
namely
with
that
hereticall
&
Apostaticall
Church
of
Rome
and
the
members
of
it
.
To
prooue
it
an
hereticall
Synagogue
I
shall
not
neede
to
spend
time
after
those
two
famous
lights
,
our
learned
D.
Whitakers
,
Romane
Church
is
neither
Catholike
,
nor
a
sound
member
of
the
Catholike
Church
:
in
explaining
the
tearmes
whereof
,
he
saith
that
the
newe
Romane
Church
is
tainted
with
a
gangrene
of
most
pestilent
heresies
,
which
euerie
way
spreadeth
further
and
further
,
and
subverteth
the
faith
of
verie
many
:
and
concludeth
,
that
no
otherwise
then
the
contagion
of
the
most
mortall
diseases
,
as
the
plague
or
leprosie
or
such
like
,
mother
of
all
heresies
.
I
will
not
light
a
candle
to
the
sunne
in
the
former
point
,
but
briefly
shewe
wherein
especially
they
are
to
be
avoided
;
and
that
for
more
perspicuitie
in
two
questions
.
Quest.
The
former
,
whether
Popish
religion
may
be
tollerated
in
a
countrie
professing
the
truth
of
Christian
doctrine
,
as
ours
by
Gods
blessing
doth
?
I
answer
,
No
,
1.
Euery
worship
must
be
sutable
to
him
that
is
worshipped
.
If
he
be
diuine
,
so
must
it
:
if
he
be
ciuill
it
must
also
be
ciuill
:
if
he
be
simple
,
pure
,
without
mixture
,
so
must
that
worship
which
is
or
can
be
acceptable
vnto
him
.
2.
We
know
out
of
the
word
that
Samaritane
worship
(
when
men
will
feare
God
but
worship
him
according
to
the
rites
of
the
countrie
;
2.
King
.
17.
vlt.
)
was
euer
hatefull
to
God
;
who
will
not
haue
his
feild
of
the
Church
sowne
with
diuerse
seeds
,
nor
plowed
with
an
oxe
and
an
asse
.
The
Iewes
meddle
not
with
the
Samaritans
,
but
must
hate
the
workes
of
the
Nicolaitans
.
And
indeed
to
halt
between
two
,
to
be
neither
Gods
nor
Baals
is
to
be
of
no
religion
at
all
▪
and
the
Church
of
Laodicea
sheweth
that
the
Lord
can
neuer
digest
two
contraries
neuer
so
well
mixed
or
wisely
tempered
in
matter
of
religion
.
3.
The
approbation
and
blessing
of
God
on
those
Kings
,
gouernments
,
and
Churches
,
who
went
through-stitch
in
pulling
downe
all
the
high
places
:
as
Dauid
,
Salomon
,
Hezekiah
.
But
memorable
was
the
worthy
act
of
Iosia
,
who
made
a
couenant
before
the
Lord
,
and
called
all
the
inhabitants
of
Ierusalem
,
the
Preists
,
Levites
,
and
all
the
people
from
the
smallest
to
the
greatest
,
and
caused
them
all
to
stand
to
it
.
See
2.
Chro.
34.31
.
ad
sin
.
But
whereas
others
,
otherwise
good
Kings
,
are
reprooued
and
blemished
,
because
either
they
left
the
high
places
standing
,
and
proceeded
not
to
a
through
reformation
;
as
As●
▪
●
.
Kin.
15.14
.
Or
if
they
did
fully
reforme
their
countrie
,
yet
that
they
did
not
so
zealously
hate
Idolatrie
,
but
that
they
would
enter
into
league
and
affinitie
with
Idolaters
:
Who
lifted
vp
his
heart
vnto
the
waies
of
the
Lord
,
and
took
away
the
high
mountains
and
groaues
out
of
Iudah
.
But
yet
Iehu
is
sent
to
reprooue
him
for
his
societie
with
wicked
Ahab
,
Wouldst
thou
helpe
the
wicked
,
and
loue
them
that
hate
the
Lord
?
A
worthy
commendation
was
it
of
the
Angel
of
the
Church
of
Ephesus
,
that
he
could
not
beare
them
which
were
euill
,
Rev.
2.2
.
4.
Consider
the
danger
and
hurt
in
tolerating
heresie
in
these
particulars
.
man
,
woman
,
nor
family
,
nor
tribe
,
which
shall
turne
his
heart
from
the
Lord
,
to
goe
serue
the
gods
of
these
nations
:
There
shall
not
be
among
you
any
roote
that
bringeth
forth
gall
and
wormwood
.
2.
This
mixture
layeth
open
to
Gods
revenging
hand
,
and
is
called
by
no
lesse
title
then
Rebellion
,
Iosh.
22.17
.
3.
There
is
most
apparant
danger
of
infection
;
for
heresie
is
called
in
the
Scripture
leauen
,
and
a
gangreene
:
and
here
also
consider
the
weaknesse
of
flesh
,
which
is
as
readie
to
be
plucked
away
with
euery
error
of
the
wicked
,
as
the
most
drie
tinder
is
to
receiue
the
sparkle
of
fire
cast
into
it
.
Hence
also
are
Idolaters
called
stumbling
blockes
,
snares
,
thornes
,
whippes
,
and
destruction
:
See
Iosh.
23.13
.
4.
This
mixture
in
religion
threatneth
ruine
vnto
Church
and
Commonwealth
;
it
hindreth
or
corrupteth
publicke
iustice
by
partiallitie
,
or
too
rough
and
exasperate
proceeding
:
it
causeth
distraction
of
affections
,
and
prepareth
to
tumults
and
massacres
,
as
the
experience
of
many
ages
hath
taught
.
A
kingdome
or
Church
deuided
against
it selfe
cannot
stand
.
Which
Ieroboam
well
conceiuing
,
that
he
might
bring
the
people
to
vnitie
in
religion
,
set
vp
two
calues
,
one
in
Dan
,
and
the
other
in
Bethel
.
How
both
Iewes
and
Gentiles
wickedly
resisted
Christ
and
his
Apostles
,
vpon
this
same
ground
that
two
diuerse
religions
were
vnsafe
in
one
countrie
,
and
long
could
not
continue
,
but
the
one
would
eate
vp
the
other
,
the
historie
of
the
Gospel
,
and
the
Acts
of
the
Apostles
euidently
shew
.
From
whom
we
may
frame
a
good
argument
,
that
if
they
were
so
vigilant
to
keepe
out
whatsoeuer
might
disturbe
their
errour
;
how
much
more
carefully
should
the
truth
be
preserued
in
the
puritie
of
it
,
of
all
such
as
haue
any
care
of
the
continuance
of
it
?
nay
more
,
shall
the
mention
of
a
toleration
of
our
religion
in
Rome
or
Spaine
be
capitall
;
and
should
we
by
connivence
at
their
knowne
Idolatrie
,
giue
them
as
good
as
a
tolleration
;
and
so
strengthen
their
hopes
for
an
alteration
?
These
reasons
if
I
should
now
in
particular
applie
vnto
the
Romish
Church
for
the
further
euidence
of
them
,
I
know
better
where
to
beginne
then
to
make
an
end
:
and
should
dwell
too
long
on
the
question
,
which
I
purposed
rather
to
point
at
,
then
fully
to
handle
;
as
more
largely
out
of
the
Scriptures
,
Fathers
,
and
councells
I
easily
might
.
But
from
them
all
as
they
lie
,
in
one
word
may
be
concluded
,
that
the
toleration
of
Poperie
in
a
reformed
country
,
where
it
may
be
cast
out
,
is
vtterly
vnlawfull
.
The
second
Question
is
,
whether
Protestants
may
marrie
with
Papists
?
Answ.
For
the
right
resoluing
of
this
question
,
two
things
must
be
considered
.
1.
Whether
the
person
that
now
professeth
Poperie
,
will
yeeld
to
be
wonne
to
the
embracing
of
true
religion
:
which
if
he
do
,
then
caseth
such
a
one
to
be
a
Papist
,
and
may
be
maried
withall
.
●hus
Isaac
married
Rebecca
the
daughter
of
Bethuel
;
and
Iacob
the
daughters
of
Laban
,
who
was
an
Idolater
as
appeareth
,
Gen.
31.53
.
On
the
same
condition
Boaz
married
Ruth
a
Moabitisse
woman
,
but
who
was
first
conuerted
to
the
Iewish
religion
.
And
thus
the
Lord
himselfe
yeelded
vnto
the
mariages
with
Heathnish
women
taken
in
warre
,
but
heauily
after
a
sort
,
and
by
indulgence
,
Secondly
,
it
must
be
considered
,
whether
the
partie
be
an
absolute
Papist
,
or
onely
Popishly
affected
in
some
points
;
as
namely
,
whether
he
or
shee
erre
in
maine
and
fundamentall
points
of
faith
;
or
in
lesse
dangerous
opinions
.
If
the
partie
prooue
tractable
and
erre
onely
in
smaller
points
;
as
suppose
some
superstitious
obseruations
of
daies
,
meates
,
foolish
and
rash
vowes
,
or
such
like
,
suckt
in
by
reason
of
corrupt
education
;
although
I
would
wish
a
man
to
make
a
better
match
for
himselfe
,
yet
I
cannot
condemne
it
as
vtterly
vnlawfull
,
neither
in
this
question
commeth
such
a
one
vnder
this
commandement
of
the
Apostle
.
But
if
the
partie
be
a
limbe
of
the
Pope
,
drinking
in
with
greedinesse
the
poysoned
cuppe
of
his
heresies
;
and
such
a
one
as
is
turned
off
the
foundation
,
by
holding
iustification
by
workes
,
freewill
to
good
,
1.
The
nature
of
marriage
(
much
more
then
of
friendship
)
is
a
communion
and
fellowship
in
diuine
and
humane
things
.
Secondly
,
Gods
example
,
who
in
the
beginning
ioyned
not
two
of
diuerse
religions
:
besides
,
the
commandement
is
,
not
to
be
vnequally
yoked
:
and
,
to
marrie
alwaies
in
the
Lord
,
not
against
him
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
coni●gium
.
Quam
male
inaequales
vent●t
ad
aratra
invenci
.
Ezr.
9.2
.
who
goeth
an
whoring
from
God
after
many
lovers
.
Thirdly
,
marriage
is
called
the
couenant
of
God
,
both
because
he
maketh
it
in
heauen
,
and
watcheth
how
it
is
entred
and
carried
by
married
persons
in
the
earth
.
Now
how
can
he
thinke
his
marriage
to
be
made
by
God
,
who
hath
a
limbe
of
Satan
and
Antichrist
laid
by
his
side
?
or
rather
that
himselfe
hath
not
wilfully
profaned
the
name
and
couenant
of
God
:
as
Iudah
did
,
by
marrying
the
daughter
of
a
strange
God
?
Malac.
2.11
.
Fourthly
,
there
is
certen
danger
of
seduction
by
such
a
partie
,
and
therefore
it
is
a
presumptuous
tempting
of
God
,
Longum
divor●ium
mandat
Deus
,
ab
id●lolatria
,
in
nullo
proxime
agendum
.
Tertul.
de
cor.
milit.
Ne
nubat
femina
non
suae
religionis
viro
,
vel
vir
talem
ducat
vxorem
Iubet
deus
,
docet
Apostolus
v●runque
praecipit
testamentum
.
August
lib.
1.
ad
Pollent
.
c.
21.
2.
Chr.
21.6
.
Nemo
diu
tutus
periculo
proximus
.
Cypr.
lib.
1.
epist.
11.
to
match
with
●●ch
a
one
.
And
can
there
be
a
stronger
reason
giuen
then
this
which
is
the
Lords
owne
for
the
strengthening
of
his
owne
prohibition
?
Deut.
7.3
.
Thou
shalt
not
make
marriages
with
them
;
for
they
will
cause
thy
sonnes
to
turne
away
from
mee
:
and
the
same
reason
is
rendred
in
renewing
the
precept
,
Iosh.
23.11
.
Plentifull
is
the
Scripture
in
examples
to
this
purpose
:
Salomon
to
whom
the
Lord
appeared
many
times
,
fell
by
meanes
of
his
outlandish
wiues
to
idolatrie
:
and
who
thinketh
himselfe
wiser
then
he
?
Ioram
at
the
instigation
of
his
wife
forsooke
the
Lord
;
he
had
the
daughter
of
Ahab
to
wife
,
and
he
did
euill
in
the
sight
of
the
Lord
.
But
most
pregnant
is
that
example
of
Israel
,
who
marrying
with
Moab
,
was
presently
ioyned
to
Baal
Peor
,
and
for
this
sinne
were
slaine
in
one
day
fowre
and
twentie
thousand
,
Num.
25.9
.
And
let
him
that
thinketh
himselfe
to
stand
on
the
surest
ground
,
consider
whether
his
disposition
be
not
such
,
as
standeth
in
neede
of
such
a
companion
,
as
may
rather
further
him
in
pietie
,
then
any
way
alienate
him
from
the
wayes
of
God
.
Fifthly
,
ordinarily
the
Lord
followeth
such
matches
with
visible
plagues
:
sometimes
without
the
family
,
sometimes
within
:
according
to
that
threatning
by
his
Prophet
,
that
he
wil
cut
off
master
and
seruant
that
shall
doe
this
.
We
,
our
Kings
,
and
our
Priests
haue
beene
deliuered
into
the
hands
of
the
Kings
of
the
lands
,
and
into
confusion
of
face
.
And
within
the
family
by
Gods
iustice
it
often
commeth
to
passe
,
that
the
wiues
of
Esau
,
the
daughters
of
Heth
,
were
not
more
grieuous
to
Iacob
and
Rebecca
,
then
the
persons
so
vnequally
yoked
are
betweene
themselues
.
Sixtly
,
such
persons
as
thus
contract
themselues
bewray
,
1.
That
they
more
regard
other
vaine
things
,
as
wealth
,
beautie
,
friends
,
then
the
feare
of
God
,
and
practise
of
pietie
;
which
onely
hath
the
promise
of
prosperitie
.
vsually
spirituall
and
carnall
fornication
goe
together
;
let
him
blame
himselfe
,
Obiect
.
But
all
this
while
you
compare
the
Papists
with
the
heathen
or
Cananites
,
betweene
whom
there
is
no
comparison
.
Answ.
The
Popish
idolatrie
is
as
grosse
as
euer
was
any
:
for
they
worship
the
wodden
crosse
,
and
peices
of
bread
with
religious
worship
:
and
why
is
Rome
called
Egypt
,
Sodome
,
Babylon
,
but
because
it
is
a
source
into
which
all
heathenish
idolatrie
runneth
:
and
why
is
it
called
an
hibitation
of
deuils
?
if
any
thing
can
be
spoken
worse
of
any
heathenish
idolatrie
,
it
shall
not
be
the
worst
.
2.
Our
danger
is
more
from
them
,
then
any
or
all
the
heathen
.
3.
The
endes
of
avoiding
them
are
the
same
with
any
other
heretike
,
namely
,
to
preuent
infection
and
seduction
.
Obiect
.
But
the
Papist
professeth
the
same
faith
with
vs
.
Answ.
In
word
he
doth
,
but
in
deed
he
renounceth
the
whole
foundation
of
religion
,
and
this
is
a
more
reall
deniall
.
Obiect
.
But
so
doe
many
hypocriticall
Protestants
,
and
yet
you
dare
not
say
but
we
may
match
with
them
.
Answ.
Many
there
are
who
(
as
we
haue
heard
)
professe
they
knowe
God
,
but
in
their
deeds
denie
him
,
but
this
is
not
that
which
is
in
our
question
;
which
is
of
diuersitie
in
religion
,
and
not
of
infidelitie
or
hypocrisie
where
the
same
religion
is
professed
:
the
former
is
a
barre
of
marriage
,
but
not
the
latter
.
Obiect
.
But
then
you
will
say
,
that
such
marriages
made
,
ought
to
be
dissolued●
I
answer
,
1.
that
marriage
is
an
externall
thing
and
properly
hindereth
not
faith
and
saluation
of
it selfe
:
and
2.
that
it
is
not
against
christianitie
to
keepe
contracts
made
with
Turks
and
heathen
.
3.
Besides
in
the
Apostles
dayes
,
the
faithfull
beeing
married
to
an
infidell
,
he
was
not
to
put
her
away
,
1.
Cor.
7.12
.
if
she
would
abide
with
him
.
But
as
M.
Zanchius
after
he
had
learnedly
discussed
this
question
,
Vers.
11.
Knowing
that
he
that
is
such
,
is
peruerted
,
and
sinneth
,
beeing
damned
of
his
owne
selfe
.
Hauing
in
the
former
verse
,
shewed
both
the
persons
to
be
proceeded
against
,
(
called
heretikes
)
and
the
manner
of
proceeding
against
them
;
namely
,
after
once
or
twice
admonition
to
auoid
them
;
Now
in
this
verse
our
Apostle
discendeth
to
giue
some
reasons
of
this
seueritie
;
which
are
two
in
number
.
First
,
he
is
such
a
one
as
is
subuerted
or
turned
off
the
foundation
.
Secondly
,
he
wittingly
and
willingly
,
spurneth
against
the
knowne
truth
,
sparkling
,
and
shining
in
his
conscience
,
and
therefore
is
remedilesse
and
desperatly
incurable
.
abideth
so
sure
,
as
that
not
any
one
of
Gods
elect
shall
euer
fall
away
,
as
Hymencus
and
Philetus
did
:
but
a
falling
off
from
some
fundamentall
points
of
Christian
religion
,
held
and
maintained
by
the
Church
,
whereof
this
partie
yet
seemeth
a
member
.
As
for
example
:
The
maine
foundation
aymed
at
in
the
writings
of
the
Prophets
and
Apostles
is
,
to
teach
;
that
Iesus
Christ
,
God
and
man
,
is
the
alone
and
perfect
Sauiour
of
his
Church
:
and
whosoeuer
teacheth
or
holdeth
any
doctrine
tending
to
ouerthrowe
,
either
of
his
natures
,
or
anie
of
his
offices
;
he
is
truely
said
to
be
turned
off
that
foundation
.
Againe
,
the
maine
grounds
of
all
our
religion
,
for
matter
either
of
faith
or
manners
,
are
the
commandements
of
the
law
,
and
promises
of
the
Gospel
:
and
whosoeuer
either
directly
,
or
by
direct
consequent
ouerthroweth
any
of
the
commandements
of
God
,
or
articles
of
our
faith
,
he
is
truly
said
to
be
turned
off
the
foundation
.
Now
this
cannot
euery
error
in
religion
doe
.
For
(
to
keepe
our
Apostles
allegorie
,
comparing
the
profession
of
religion
to
the
building
of
a
great
house
)
some
errors
are
lesser
,
and
as
it
were
besides
the
foundation
;
such
as
may
be
thought
as
the
breaking
downe
of
some
window
;
some
greater
as
the
breaking
downe
of
some
side
of
the
house
,
and
yet
the
house
standeth
,
although
much
defaced
.
But
some
are
such
as
ouerturne
the
whole
house
,
and
rase
the
verie
foundations
of
all
:
such
as
is
the
doctrine
of
iustification
by
workes
,
which
point
alone
putteth
men
quite
out
of
their
estate
in
Christ
;
and
shutteth
them
out
of
the
kingdome
of
heauen
.
Gal.
5.2.4
.
Whence
might
be
obserued
,
how
needfull
a
thing
it
is
for
euery
one
to
be
well
grounded
in
points
of
Catechisme
,
which
is
a
thing
most
dangerously
neglected
by
the
most
:
and
beeing
so
grounded
,
to
looke
well
to
themselues
,
least
they
be
turned
off
from
them
,
and
so
depart
from
the
holy
commandements
:
for
thus
the
end
of
such
would
be
far
worse
then
the
beginning
.
But
we
will
come
to
the
latter
degree
of
this
sinne
.
Hee
sinneth
,
beeing
damned
of
himselfe
,
that
is
,
he
wilfully
sinneth
or
addeth
sinne
to
sinne
:
not
only
by
maintaining
an
errour
,
but
1.
against
the
light
of
the
word
shining
in
his
conscience
.
2.
against
the
wholesome
admonition
of
his
faithfull
pastor
,
Obiect
.
But
there
is
no
man
so
monstrous
and
gracelesse
,
that
will
persist
in
error
against
the
light
of
his
conscience
.
Answ.
Yes
;
and
this
commeth
partly
by
the
naturall
impuritie
of
conscience
;
Now
he
that
is
such
a
wilfull
offender
,
and
knowne
so
to
be
,
must
be
auoided
.
But
it
is
hard
(
will
some
say
)
to
know
any
man
thus
to
sinne
.
Answ.
Because
we
speake
not
now
of
the
iudgement
of
certaintie
which
is
proper
to
God
,
whereby
he
alone
can
iudge
of
the
finall
estate
of
a
man
,
but
only
of
the
iudgement
of
humane
wisedome
,
which
is
giuen
to
the
Church
,
who
iudgeth
only
for
the
present
by
the
present
fruits
,
it
is
not
so
hard
to
doe
:
for
such
a
man
hath
beene
brought
to
conference
,
to
the
tryall
of
the
Scriptures
,
to
the
analogie
of
faith
,
and
to
the
admonition
of
the
Church
:
by
which
his
reasons
haue
bin
refelled
,
his
iudgement
informed
,
his
conscience
conuinced
,
himselfe
forewarned
of
his
danger
;
but
he
obstinately
hath
refused
all
these
good
meanes
,
and
persisteth
in
his
error
.
Where
note
,
2.
Note
,
that
when
a
sinner
is
knowne
to
sinne
of
obstinacie
,
the
best
way
is
to
auoid
him
,
Let
him
alone
,
he
is
incurable
.
Obiect
.
But
if
he
be
thus
left
vnto
himselfe
,
am
not
I
accessarie
to
his
condemnation
;
or
might
not
I
by
still
following
him
,
be
a
meanes
of
his
conuersion
at
length
:
and
ought
not
I
to
waite
still
when
God
will
giue
repentance
.
Answ.
No
,
he
so
sinneth
as
the
text
saith
,
himselfe
condemneth
himselfe
;
and
his
sinne
is
vpon
his
owne
head
,
who
wilfully
and
laboriously
destroyeth
him
.
2.
As
the
ordinances
of
God
are
deare
vnto
himselfe
,
so
ought
they
to
be
also
vnto
vs
,
so
as
we
may
not
expose
them
to
the
contempt
of
a
scorner
.
3.
Thou
hast
not
left
him
till
he
be
apparantly
desperate
,
no
otherwise
then
a
Phisician
hath
left
a
desperate
patient
;
whose
disease
is
not
worse
then
his
froward
disposition
in
refusing
all
meanes
of
health
and
safetie
.
4.
Euen
the
neglect
of
him
may
(
by
bringing
him
to
enter
into
himselfe
)
prooue
a
nearer
way
of
winning
him
,
then
any
familiar
course
or
conuerse
with
him
.
3.
Note
hence
also
,
I
haue
sinned
in
betraying
innocent
blood
:
and
then
went
and
hanged
himselfe
.
For
this
purpose
the
Lord
hath
put
into
the
soule
not
only
a
knowledge
,
whereby
naturally
euen
the
wicked
can
discerne
between
that
which
is
honest
,
and
dishonest
;
yea
between
good
and
euill
so
farre
as
to
make
them
excuseles
;
but
also
an
application
of
that
knowledge
vnto
the
seuerall
actions
of
life
.
From
which
two
issue
two
other
faculties
,
which
are
the
verie
nature
of
conscience
:
1.
A
testification
that
such
an
action
is
done
or
not
done
,
yea
although
a
man
would
not
haue
it
so
to
testifie
.
2.
A
iudgement
after
triall
,
whether
it
be
well
done
or
no
:
the
fruits
of
which
iudgement
are
either
,
ioy
,
peace
,
and
glorying
in
things
which
the
conscience
saith
are
well
done
:
or
else
horror
in
soule
,
as
in
Caine
:
trembling
in
bodie
,
as
in
Faelix
:
fearefull
dreams
and
visions
,
The
light
of
the
Lord
is
the
spirit
of
man
,
and
searcheth
all
the
bowells
of
the
bellie
:
in
which
words
mans
conscience
is
compared
to
the
Lords
lanthorne
,
that
discouereth
things
to
a
mans
selfe
,
which
are
as
secret
as
his
owne
bowells
.
This
obseruation
affoardeth
vs
sundry
speciall
vses
.
As
,
Vse
.
1.
It
letteth
vs
see
what
an
intolerable
torment
a
wicked
conscience
is
,
euen
a
gibbit
,
and
a
rack
set
vp
within
the
wicked
to
vex
and
torment
them
withall
:
and
as
a
fearefull
hue
and
crie
euery
where
ouertaking
them
;
that
let
them
runne
or
ride
where
they
will
,
they
follow
themselues
with
a
writ
of
apprehension
;
which
draggeth
them
will
they
nill
they
,
before
the
face
of
the
iudge
.
No
sooner
was
Adam
fallen
,
but
his
conscience
heard
the
voice
of
God
ringing
through
Paradise
;
which
made
him
flie
from
God
,
and
hide
himselfe
.
No
sooner
had
Cain
slaine
Abel
,
but
the
voice
of
the
blood
filled
heauen
and
earth
,
and
made
his
countenance
fall
.
Vse
.
2.
This
further
teacheth
vs
not
to
neglect
the
checks
of
conscience
,
nor
our
owne
hearts
reproouing
vs
of
our
wayes
;
as
those
men
who
are
resolued
to
hold
on
their
lewde
courses
,
let
the
word
and
spirit
,
yea
,
their
owne
spirits
suggest
what
they
will
or
can
against
it
.
For
the
time
commeth
when
thou
canst
not
set
the
voice
of
thy
conscience
so
light
:
&
then
that
conscience
which
hath
checkt
thee
shall
iudge
thee
,
and
that
heart
which
hath
reprooued
thee
,
shall
torment
thee
;
and
thou
shalt
neuer
be
able
to
turne
off
the
charge
of
it
,
but
shalt
by
it
be
accused
and
conuicted
to
haue
been
a
wilfull
chooser
of
thine
owne
destruction
.
This
is
that
which
is
secretly
implyed
in
the
text
,
that
if
these
heretikes
had
listened
but
to
the
checks
of
their
owne
conscience
,
they
had
neuer
runne
on
so
farre
into
such
an
incurable
condition
.
shipwracke
of
faith
:
as
is
to
be
seen
in
all
heretikes
.
keepe
faith
in
pure
conscience
:
neither
indeede
will
it
be
kept
without
:
For
by
the
iust
iudgement
of
God
punishing
sinne
with
sinne
;
it
comes
to
passe
,
that
corruption
of
iudgement
and
practise
,
of
doctrine
and
manners
goe
hand
in
hand
,
a
drie
morsel
with
peace
of
heart
,
can
reioyce
in
tribulation
.
Vers.
12.
When
I
shall
sende
Artemas
vnto
thee
,
or
Tychicus
,
be
diligent
to
come
vnto
mee
to
Nicopolis
:
for
I
haue
determined
there
to
winter
.
Our
Apostle
hauing
finished
all
such
common
precepts
as
respected
the
whole
Church
in
Creta
,
he
now
passeth
to
some
priuate
businesse
,
which
more
specially
respected
the
person
of
Titus
,
and
commended
to
his
practise
:
and
it
standeth
of
two
branches
:
the
former
touching
Titus
his
comming
to
Paul
,
in
this
12.
vers.
the
latter
touching
the
louing
intertainement
which
he
should
shewe
towards
Zenas
,
and
Apollos
,
in
the
next
verse
.
Concerning
Titus
his
iourney
to
Paul
,
he
is
directed
both
for
the
time
,
when
I
shall
send
Artemas
vnto
thee
,
or
Tychicus
:
as
also
for
the
place
where
,
to
Nicopolis
:
with
a
reason
rendred
why
he
must
come
thither
,
because
Paul
had
a
determination
there
to
winter
.
First
,
Titus
is
enioyned
to
come
to
Paul
,
who
as
he
had
power
to
place
or
displace
him
at
his
pleasure
,
so
he
wanted
not
sufficient
reason
at
this
time
to
call
him
vnto
him
.
1.
that
he
might
visit
Paul
whose
affection
longed
to
see
him
,
and
to
be
refreshed
by
him
.
2.
that
he
might
further
instruct
him
in
the
doctrine
of
faith
,
and
the
discipline
of
the
Church
.
3.
that
he
might
elswhere
send
him
to
preach
,
and
confirme
some
other
Church
planted
by
the
Apostle
.
2.
As
for
the
place
Nicopolis
,
whether
Titus
must
come
:
we
reade
of
three
cities
called
by
this
name
;
but
this
was
in
Thracia
neer
Macedonia
:
and
the
reason
added
is
not
needlesly
affixed
to
the
Apostles
iniunction
,
but
to
encourage
Titus
vnto
so
long
a
iourney
;
for
els
he
might
conceiue
with
himselfe
,
that
the
Apostles
calling
beeing
to
goe
from
place
to
place
to
plant
Churches
;
he
might
happily
misse
of
him
there
,
and
so
loose
his
iourney
:
therefore
Paul
telleth
him
,
that
if
God
let
his
purpose
stand
,
he
shall
be
sure
to
finde
him
there
;
seeing
he
had
determined
there
to
winter
.
And
from
both
the
precept
and
reason
it
is
plaine
,
that
Paul
was
not
now
at
Nicopolis
,
nor
writ
this
Epistle
there
,
nor
sent
it
thence
(
howsoeuer
the
subscription
of
the
Epistle
boldly
,
but
heedelesly
affirmeth
it
)
for
then
he
would
haue
said
,
be
diligent
to
come
to
me
hither
:
and
I
haue
determined
here
to
winter
:
and
not
;
come
to
Nicopolis
for
I
haue
determined
there
to
winter
:
the
mistaking
of
this
adverb
in
the
text
was
the
cause
of
the
erroneous
subscription
added
by
the
scribe
who
copied
out
the
Epistle
:
the
like
whereof
in
sundrie
other
Epistles
is
confessed
both
by
Protestants
and
the
Papists
themselues
.
3.
But
when
must
Titus
come
:
not
before
Artemas
or
Tychicus
were
sent
from
Paul
,
to
supply
his
place
in
Creta
.
Of
Artemas
we
reade
not
so
much
as
of
Tychicus
,
who
accompanied
Paul
into
Asia
,
Act.
20.4
.
and
by
whome
the
Apostle
sent
his
Epistles
to
the
Ephesians
,
6.21
.
and
to
the
Colossians
,
4.8
.
in
both
which
he
is
called
a
beloued
brother
,
a
faithfull
Minister
,
and
fellowe
seruant
in
the
Lord
:
and
euerie
where
verie
respectiuely
spoken
of
.
But
yet
seeing
he
is
here
mentioned
before
Tychicus
,
and
set
apart
for
the
worke
and
seruice
of
the
Church
by
the
Apostle
himselfe
,
it
is
certaine
he
was
a
faithfull
and
sufficient
man
:
for
else
would
not
the
Apostle
haue
committed
a
matter
of
such
trust
and
charge
vnto
him
.
Doctr.
Out
of
this
prouident
care
of
the
Apostle
for
the
Church
we
learne
,
Vse
.
1.
This
doctrine
especially
directeth
it selfe
against
that
fearefull
sinne
of
nonresidencie
,
or
ordinarie
absence
of
the
Pastor
from
his
people
.
Against
which
not
onely
this
example
,
but
other
reasons
drawne
out
of
the
Scripture
are
verie
expresse
.
As
,
1.
the
authoritie
of
Gods
commandement
,
Act.
20.28
.
binding
all
Pastors
carefully
to
attend
vnto
the
flockes
of
which
the
holy
Ghost
hath
made
them
ouerseers
:
and
this
not
at
the
quarter
or
halfe
yeare
day
to
gather
in
the
profits
and
to
feede
themselues
,
but
to
feede
the
flocke
,
the
Church
of
God
which
Christ
hath
purchased
with
his
blood
.
I
would
know
whether
this
precept
requireth
the
personall
presence
of
the
Pastor
or
no
:
If
any
man
say
,
that
he
is
as
good
as
present
in
his
sufficient
substitute
:
I
answer
,
that
the
most
do
not
prouide
so
sufficiently
,
but
some
rakeshame
of
men
,
some
Ieroboams
Priest
of
the
basest
of
the
people
,
that
cannot
tell
otherwise
what
to
doe
with
himselfe
.
But
if
they
did
;
the
text
is
not
satisfied
,
which
requireth
his
owne
attendance
,
neither
inioyneth
a
Pastor
to
see
his
people
fed
,
but
to
feede
them
.
I
would
further
here
demaund
whether
that
commandement
giuen
to
Archippus
belong
not
to
all
the
Pastors
of
the
new
Testament
,
Take
heed
to
the
ministerie
that
thou
hast
receiued
in
the
Lord
,
that
thou
fulfill
it
:
which
if
it
doe
(
as
no
forhead
can
denie
it
)
then
with
what
face
can
any
man
take
a
ministerie
vpon
him
that
an
other
may
fulfill
it
.
The
like
commandement
is
giuen
by
Salomon
,
2.
The
excellencie
of
the
obiect
tieth
the
Pastor
to
more
then
ordinarie
attendance
:
his
calling
is
to
watch
ouer
mens
soules
:
3.
The
straitnes
of
the
account
that
is
to
be
made
for
the
people
,
cannot
but
binde
him
that
hath
any
conscience
left
in
him
to
ordinarie
residence
and
attendance
in
his
owne
person
.
Hence
the
Apostle
to
the
Hebrews
saith
,
they
watch
ouer
mens
soules
as
they
that
must
giue
account
.
And
the
Apostle
Peter
wisheth
them
so
to
feed
the
flocke
depending
vpon
them
,
Now
with
what
ioy
can
he
giue
vp
his
accounts
,
who
with
the
hireling
hath
left
his
people
to
the
wolfe
:
who
neuer
knew
their
estate
,
who
neuer
came
but
as
a
stranger
among
them
:
neuer
or
seldome
knowne
by
voyce
vnto
them
:
yea
scarce
knowne
by
face
to
many
of
them
:
That
which
will
die
,
let
it
die
,
Zachar.
11.9
.
he
is
none
of
his
brothers
keeper
.
Slender
is
that
account
which
that
Captaine
can
make
to
his
Prince
,
who
hauing
receiued
his
paie
to
guid
and
traine
such
a
number
of
Souldiers
,
louest
thou
mee
?
feede
my
sheepe
.
Were
there
loue
to
the
flocke
,
it
would
not
suffer
them
to
runne
into
ruines
,
nor
to
fall
away
from
their
zeale
,
faith
,
vertue
:
neither
should
the
Pastors
absence
open
the
doore
to
wolues
and
deceiuers
,
to
Preists
and
Iesuits
,
who
in
such
places
haue
free
scope
to
poyson
and
destroie
.
Were
faith
present
to
rule
the
heart
,
it
would
extinguish
the
drought
of
the
world
,
and
would
be
working
by
loue
towards
Christ
,
and
his
people
;
accounting
obedience
to
God
aboue
thousands
of
gold
and
siluer
.
If
true
contentation
were
there
,
as
of
all
euill
,
so
of
this
ordinarie
nonresidencie
.
If
true
humilitie
were
present
,
it
would
not
suffer
the
impostume
of
pride
to
grow
vpon
a
man
by
multiplying
of
liuings
:
which
experience
teacheth
,
to
be
like
a
collection
of
many
bad
humors
into
one
member
,
which
make
it
to
swell
aboue
the
iust
proportion
of
the
other
members
.
If
fidelitie
tooke
place
,
he
would
be
diligent
to
till
the
Lords
feild
as
he
hath
promised
▪
he
would
as
a
faithfull
steward
be
prouiding
necessaries
(
not
for
his
own
)
but
for
Gods
family
:
as
a
good
Physitian
,
he
would
be
ministring
to
the
sicke
and
diseased
soules
,
he
would
be
binding
vp
the
broken
spirits
,
he
would
be
seeking
and
sauing
that
which
is
lost
,
yea
he
would
goe
before
the
sheepe
of
Christ
and
lead
them
in
and
out
;
for
all
this
he
hath
promised
before
God
and
his
people
,
and
vndertaken
it
in
his
owne
person
.
If
equitie
and
iustice
ruled
him
,
he
could
not
suffer
the
people
who
sow
carnall
things
vnto
him
,
not
to
reape
spirituall
from
him
;
he
could
not
take
so
much
wages
of
God
,
and
doe
him
so
little
worke
for
it
;
he
could
not
receiue
his
pay
,
and
flie
from
the
battaile
:
he
could
not
so
greedily
eat
the
milke
of
the
flocke
,
and
giue
them
little
or
no
food
:
he
could
not
so
wrongfully
keepe
backe
the
hire
of
the
labourers
,
right
reason
ruled
him
,
he
would
easily
discerne
what
an
vnnaturall
and
monstrous
thing
it
were
,
5.
We
may
adde
hereunto
the
example
of
the
Preists
vnder
the
law
,
who
were
fixed
in
their
courses
neere
the
Temple
,
and
had
their
chambers
and
roomes
adioyned
vnto
the
Temple
,
that
they
might
waite
on
their
offices
,
2.
As
it
must
not
be
a
small
matter
,
that
must
draw
a
Minister
from
his
charge
,
so
if
such
weightie
occasions
fall
out
,
as
require
the
gifts
of
some
men
to
be
otherwise
employed
for
the
time
for
the
greater
good
of
the
Church
,
then
in
his
priuate
charge
;
then
we
see
what
must
be
our
rule
.
If
Titus
be
remooued
,
an
Artemas
,
or
Tychicus
,
a
faithfull
and
furnished
man
must
be
sent
in
his
roome
;
that
while
the
whole
bodie
is
cared
for
,
no
particular
member
be
lost
or
neglected
.
Where
also
great
and
noble
men
may
be
put
in
minde
,
what
a
grieuous
sinne
they
bring
vpon
themselues
,
when
they
call
Ministers
from
their
charges
into
their
houses
,
or
vnto
the
seas
,
or
any
such
employment
,
and
in
the
meane
time
neglect
to
prouide
sufficiently
for
their
flockes
:
and
the
sinne
is
the
greater
,
in
that
they
might
be
ordinarily
better
serued
by
such
as
haue
no
charges
;
and
why
should
they
not
rather
send
to
the
Vniuersities
,
then
to
the
Churches
,
if
they
did
not
chuse
to
wrong
them
both
,
when
as
yet
no
necessitie
vrgeth
or
forceth
them
hereunto
?
Vers.
13.
Bring
Zenas
the
expounder
of
the
lawe
,
and
Apollos
on
their
iourney
diligently
,
that
they
lacke
nothing
.
In
this
verse
is
contained
the
second
priuate
busines
which
is
enioyned
Titus
,
commanding
him
that
he
should
set
forward
on
their
iourney
,
both
Zenas
set
out
by
his
profession
,
an
expounder
of
the
law
,
and
Apollos
:
and
this
he
should
doe
,
1.
by
accompanying
them
in
some
part
of
their
way
:
and
2.
by
prouiding
that
they
wanted
no
necessarie
for
their
long
iourney
being
to
saile
from
Creta
in
Grecia
.
For
the
persons
of
Zenas
and
Apollos
,
they
were
Apostolike
men
,
of
notable
gifts
for
the
Ministerie
.
The
former
is
here
said
to
be
by
profession
an
expounder
of
the
law
,
that
is
,
of
Mos●s
lawe
,
(
as
is
most
likely
)
rather
then
the
ciuill
lawe
:
but
howsoeuer
,
he
was
not
like
our
lawyers
,
he
ioyned
himselfe
with
Apollos
,
and
was
a
poore
man
,
and
had
wanted
but
for
the
churches
contribution
:
For
Apollos
we
reade
of
him
,
Act.
18.24
.
that
he
was
borne
at
Alexandria
,
that
he
was
an
eloquent
man
,
mightie
in
the
Scriptures
,
and
feruent
in
the
spirit
:
yea
so
powerfull
in
his
doctrine
,
as
that
of
some
he
was
accounted
not
inferiour
to
the
cheife
Apostles
:
for
as
some
said
they
were
Pauls
,
so
some
cleaued
to
Apollos
,
as
other
some
to
Cephas
:
Doctr.
Whence
note
that
Christianitie
hindreth
not
,
of
loue
;
vsuall
in
those
East
countries
,
little
children
,
for
such
are
they
who
haue
entred
into
the
kingdome
of
Christ
,
as
the
Prophet
witnesseth
.
Let
this
point
therefore
be
well
thought
of
,
that
as
faith
and
loue
cannot
be
separate
;
so
must
good
conscience
and
good
manners
goe
together
.
Now
for
this
speciall
branch
of
curtesie
,
to
bring
the
seruants
of
God
and
the
Church
on
in
their
iourney
;
it
is
from
an
inferiour
to
a
superiour
a
dutie
of
honour
:
as
we
see
in
Barzillai
,
2.
Sam.
19.36
.
who
would
go
ouer
Iordan
with
king
Dauid
,
&
set
him
so
farre
on
his
way
to
Ierusalem
,
&
then
returne
back
to
Gilead
.
And
of
the
equall
to
the
equall
it
is
a
dutie
of
kindnes
;
and
towards
the
teacher
of
both
:
and
as
it
seemeth
,
was
verie
common
among
beleeuers
in
the
Apostles
times
.
Thus
we
read
how
the
Elders
of
the
Church
of
Ephesus
accompanied
Paul
to
the
ship
,
Act.
20.38
.
so
the
disciples
whom
he
found
at
Tyrus
,
with
their
wiues
and
children
accompanied
him
out
of
the
citie
,
Act.
21.5
.
yea
so
ordinarie
was
this
custome
among
them
,
that
he
maketh
full
account
of
it
before
hand
:
Rom.
15.24
.
When
I
shall
take
my
iourney
into
Spaine
,
I
will
come
by
you
,
for
I
trust
to
see
you
,
and
be
brought
on
my
way
by
you
:
and
commendeth
as
a
semely
dutie
among
the
Saints
,
3.
Ioh.
6.
Gaius
hauing
receiued
beleeuing
strangers
the
Apostle
speaking
to
him
of
them
faith
,
Whom
if
thou
bringest
on
their
iourney
(
as
it
beseemeth
according
to
God
)
thou
doest
well
.
hee
is
a
good
man
,
and
bringeth
good
tydings
:
so
because
of
their
good
tydings
we
must
entertaine
Gods
Ministers
as
good
men
.
Hence
the
Apostle
commandeth
vs
,
to
receiue
such
,
and
haue
them
in
singular
loue
,
for
their
workes
sake
.
Phil.
2.29
.
3.
The
godly
who
professe
loue
vnto
the
truth
,
may
not
neglect
such
as
are
the
publishers
of
it
,
but
cheerefully
minister
vnto
their
necessities
,
to
the
end
that
thereby
themselues
may
be
helpers
to
the
truth
.
3.
Epist.
Ioh.
7.
But
especially
if
any
suffer
for
bearing
witnesse
vnto
any
part
of
Gods
truth
;
towards
such
Gods
people
must
enlarge
their
bowells
,
and
euen
stretch
their
best
abillitie
to
helpe
vp
that
part
of
the
truth
,
which
Satan
and
his
instruments
seeke
with
violence
to
obscure
or
suppesse
:
and
the
rather
,
because
these
sufferings
are
endured
for
the
truth
;
and
for
them
,
who
haue
as
good
a
right
in
it
,
as
their
teachers
themselues
.
4.
For
this
cause
also
ought
the
faithfull
to
comfort
and
encourage
the
messengers
of
God
;
that
therein
they
may
reape
a
sweet
fruite
of
their
labours
,
and
may
reioyce
in
them
,
not
in
there
gift
so
much
;
as
in
that
it
is
a
fruite
which
furthereth
their
owne
reckoning
.
Phil.
4.17
.
Now
all
these
reasons
are
such
as
suffer
not
any
professor
to
shut
vp
his
loue
in
his
owne
Pastor
(
although
he
is
first
bound
vnto
him
)
but
cal
for
the
dutie
in
generall
to
euerie
one
that
worketh
in
the
same
worke
,
according
as
their
necessitie
and
occasions
shall
be
:
not
onely
our
owne
Titus
,
but
euen
Artemas
,
and
Tychicus
(
suppose
strangers
which
for
his
names
sake
goe
forth
,
3.
Ioh.
7.
)
must
be
kindly
dismissed
,
and
not
sent
away
emptie
.
This
is
a
doctrine
which
is
much
neglected
of
too
many
which
professe
loue
to
the
truth
euen
in
these
dayes
,
which
more
lowdly
call
for
it
,
then
in
many
ages
before
.
Vers.
14.
And
let
ours
also
learne
to
shewe
forth
good
workes
for
necessarie
vses
,
that
they
be
not
vnfruitfull
.
The
Apostle
hauing
enioyned
Titus
to
make
so
franke
a
supply
for
Zenas
,
and
Apollos
,
that
they
should
not
want
any
thing
for
their
iourney
;
Titus
might
demaund
,
but
where
should
I
haue
to
prouide
for
them
;
(
for
it
is
certaine
,
that
Titus
was
not
now
a
man
of
such
state
and
wealth
,
Let
ours
learne
to
shewe
forth
good
workes
the
fruites
of
their
faith
,
especially
for
such
necessarie
vses
of
the
Church
as
this
is
:
straine
them
not
in
vnnecessarie
things
,
but
for
such
necessarie
vses
let
them
straine
themselues
;
that
they
may
be
rich
in
good
workes
and
not
vnfruitfull
.
The
verse
standeth
of
a
precept
,
and
a
reason
.
In
the
precept
three
points
are
to
be
considered
,
1.
what
are
these
good
workes
meant
.
2.
who
are
bound
especially
vnto
them
,
Let
ours
learne
.
3.
what
are
the
necessarie
vses
of
these
and
such
like
good
workes
.
First
,
by
good
workes
are
not
properly
here
meant
,
all
such
actions
in
generall
as
are
thus
stiled
in
the
Scripture
:
but
in
speciall
those
of
bountifulnes
and
beneficence
:
both
because
those
former
were
called
for
in
the
8.
ver.
of
this
Chapter
,
as
also
in
that
these
are
especially
suited
vnto
this
argument
.
Now
these
are
commended
to
the
practise
of
the
faithfull
by
the
title
of
dignitie
,
in
that
they
are
called
good
workes
:
not
that
they
are
so
absolutely
and
perfectly
good
,
as
that
there
is
no
sinne
in
them
;
euery
worke
of
God
is
perfect
,
Secondly
,
of
whom
good
workes
are
called
for
;
Let
ours
,
called
in
the
8.
verse
beleeuers
in
God
.
Ours
,
who
are
conuerted
and
confirmed
in
the
faith
by
thy
labour
and
mine
;
of
these
call
for
good
workes
.
For
this
is
the
first
condition
of
any
good
worke
,
that
the
worker
must
be
a
beleeuer
in
Christ
.
fruites
of
the
spirit
:
the
Sonne
hath
not
set
him
free
,
but
he
is
bound
hand
and
foote
,
and
not
able
to
mooue
in
any
one
action
of
spirituall
life
.
4.
Hee
that
cannot
pray
by
the
spirit
,
cannot
bring
forth
any
worke
truely
good
;
nothing
can
be
done
without
prayer
;
the
Lord
must
giue
strength
,
the
will
,
and
the
deed
:
he
must
teach
vs
to
worke
,
set
vs
in
,
and
hold
vs
on
in
working
:
he
must
giue
it
successe
and
blessing
,
and
make
it
fruitfull
to
our selues
and
others
:
and
without
the
prayer
of
faith
,
nothing
of
this
is
obtained
.
Gods
glorie
:
for
as
all
riuers
goe
out
of
the
sea
,
and
returne
againe
into
the
sea
;
so
all
good
actions
as
they
come
from
God
,
so
they
tend
vnto
him
againe
:
be
they
the
least
and
lowest
,
euen
eating
,
drinking
,
or
what
soeuer
else
,
all
must
be
done
to
the
glorie
of
God
.
2.
The
good
of
our
brethren
,
and
edification
of
men
:
for
this
end
Christians
must
make
their
light
to
shine
abroad
before
men
:
and
the
whole
law
is
fulfilled
in
this
one
word
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
3.
The
exercise
of
our
owne
graces
,
loue
out
of
a
pure
heart
,
and
faith
vnfained
,
1.
Tim.
1.5
.
4.
Faith
will
prouide
that
good
actions
be
compassed
by
good
meanes
:
we
may
not
doe
euill
that
good
may
come
of
it
.
righteousnesse
which
is
by
faith
in
him
,
Phil.
3.
And
therefore
as
for
all
other
,
so
for
this
good
worke
of
beneficence
and
loue
to
the
Saints
,
the
Apostle
wisheth
Titus
to
goe
to
beleeuers
,
with
whom
he
might
be
bold
:
as
who
had
receiued
a
spirit
of
effectuall
faith
,
working
in
obedience
to
God
,
and
loue
to
Gods
people
,
and
could
not
suffer
them
to
be
either
idle
,
or
vnfruitfull
in
the
worke
of
the
Lord.
Augustine
,
where
faith
is
not
,
no
good
worke
can
be
.
The
third
point
in
the
precept
is
,
that
these
good
works
must
be
shewed
forth
for
necessarie
vses
:
why
Christians
should
shewe
forth
good
workes
I
haue
formerly
shewed
in
handling
the
8.
verse
of
this
Chapter
,
and
therefore
will
come
to
declare
what
are
the
necessare
vses
in
generall
of
such
good
workes
as
are
here
called
for
.
And
here
we
must
know
that
the
Romish
Church
hath
not
more
boldly
then
blasphemously
pretended
many
necessarie
vses
of
good
workes
,
which
the
Scriptures
(
neuer
intending
to
set
them
vp
in
the
place
of
Christ
)
are
far
from
acknowledging
:
a
tast
whereof
I
haue
giuen
in
a
fewe
positions
which
are
stiffely
defended
by
the
pillars
of
that
Church
.
As
,
1.
That
good
workes
prepare
a
man
to
his
iustification
,
whereas
the
former
point
shewed
,
that
a
man
must
be
a
iustified
person
before
he
can
doe
a
good
worke
.
2.
That
they
doe
iustifie
the
person
of
the
worker
before
God
:
notwithstanding
the
Apostle
saith
,
that
by
the
workes
of
the
Lawe
no
flesh
can
be
iustified
.
3.
That
they
make
men
more
iust
by
a
second
iustification
:
sweete
smelling
sacrifices
as
these
be
,
Heb.
13.16
.
Philip.
4.18
.
these
are
the
myrrhe
,
and
the
spice
which
Christ
gathereth
when
he
commeth
into
his
garden
,
Cant.
5.1
.
First
,
for
the
vnconuerted
,
they
are
either
elect
or
reprobate
.
If
they
be
elect
,
they
may
hence
be
prepared
to
their
conuersion
,
and
woone
euen
without
the
word
,
to
the
liking
of
the
word
and
profession
,
which
they
see
so
holy
,
so
charitable
,
and
so
plentifull
in
good
works
.
Thus
saith
the
Apostle
,
that
vnbeleeuing
husbands
may
without
the
word
be
wonne
by
the
godly
conversation
of
their
wiues
:
conuersation
honest
among
the
Gentiles
,
that
they
which
now
did
speake
euill
of
them
as
euill
doers
,
might
by
their
good
workes
be
prouoked
to
glorifie
God
in
the
day
of
their
visitation
.
But
if
they
be
wicked
and
belong
not
to
God
,
And
this
is
the
will
of
God
that
by
weldoing
we
put
to
silence
the
ignorance
of
foolish
men
.
Secondly
,
If
the
neighbour
be
conuerted
,
he
is
either
weake
,
and
then
he
is
hereby
confirmed
,
strengthed
,
and
brought
on
:
or
else
he
is
strong
,
and
then
he
is
further
prouoked
,
yea
his
heart
is
gladded
,
and
further
knit
to
such
a
one
,
as
in
whom
he
seeth
such
sparkles
of
Gods
image
to
shine
.
And
thus
was
Titus
his
inward
affection
more
aboundant
toward
the
Corinths
,
when
he
remembred
the
obedience
of
them
all
:
Thirdly
,
in
regard
of
our selues
,
shewe
me
thy
faith
by
thy
workes
:
and
of
Abel
is
said
,
that
he
obtained
witnes
that
he
was
righteous
,
in
that
he
offred
a
better
sacrifice
then
Cain
,
Heb.
11.4
.
4.
They
doe
our selues
good
both
in
this
life
,
and
in
the
life
to
come
.
1.
In
this
life
they
profit
vs
in
our
outward
estate
and
inward
.
They
bring
blessing
to
our
outward
estate
:
for
God
hath
promised
,
that
he
that
watereth
shal
haue
raine
,
and
that
the
mercifull
man
shall
not
want
:
yea
,
they
drawe
vpon
vs
not
onely
the
blessing
of
God
,
but
of
men
also
,
who
blesse
the
mercifull
man
by
many
prayers
,
which
Iob
made
no
small
account
of
;
when
in
the
depth
of
his
distresse
,
hereby
he
comforted
him selfe
,
that
the
blessing
of
the
poore
came
vpon
him
.
Thus
Onesiphorus
his
mercie
towards
Paul
,
beeing
at
Rome
in
trouble
,
brought
the
feruent
prayers
of
so
great
an
Apostle
vpon
himselfe
and
his
house
,
2.
Tim.
1.18
.
Besides
this
they
doe
our
names
good
,
and
helpe
to
purchase
a
good
report
,
pretious
oyntment
.
Abraham
by
his
workes
was
commended
that
he
was
iust
,
Iam.
2.21
.
and
of
the
good
and
mercifull
man
it
is
said
,
that
his
name
shall
not
be
put
out
.
As
for
our
inward
estate
,
they
make
that
farre
more
thriuing
,
for
euerie
grace
is
strengthened
by
the
execrcise
of
it
,
as
no
talent
was
vsed
but
to
encrease
;
for
as
prayer
is
increased
by
praying
,
and
knowledge
by
instructing
,
so
is
loue
by
almes
,
and
mercie
by
distributing
;
without
which
exercise
all
would
rust
,
and
become
as
a
sword
kept
in
the
scabbard
,
till
the
heart
become
like
the
sluggards
field
,
ouergrowne
with
thornes
and
briars
,
but
most
vnreadie
to
any
good
worke
.
2.
In
the
life
to
come
they
are
profitable
,
for
they
procure
a
mercifull
reward
:
and
beeing
a
sowing
to
the
spirit
,
we
shall
reape
of
them
in
the
haruest
life
euerlasting
:
yea
and
more
,
they
procure
a
proportionable
measure
of
glorie
;
for
according
to
the
measure
of
faith
and
grace
in
the
worke
,
the
recompence
may
well
be
thought
to
be
:
a
cuppe
of
cold
water
shall
not
loose
the
reward
;
but
yet
he
that
soweth
more
liberally
shall
more
liberally
reape
.
And
as
in
hell
are
degrees
of
torments
,
for
some
shall
be
beaten
with
more
stripes
,
some
with
fewer
:
and
it
shall
be
easier
with
some
then
other
,
and
yet
both
condemned
:
so
is
it
probably
held
that
in
heauen
shall
be
degrees
of
glorie
,
Vse
.
1.
This
doctrine
meeteth
with
that
slanderous
imputation
of
the
Church
of
Rome
against
our
doctrine
:
who
beare
the
world
in
hand
that
our
religion
is
a
destroyer
of
good
workes
,
and
an
enemie
vnto
all
charitable
actions
:
whereas
we
call
for
them
as
fruits
of
the
Gosspel
,
as
ornaments
to
our
calling
,
as
pledges
of
our
election
,
as
witnesses
of
our
sound
faith
and
graces
,
and
as
the
very
way
which
God
hath
appointed
to
walke
to
heauen
in
.
Our
religion
permitteth
not
any
to
stand
idle
in
the
vinyard
;
we
say
let
him
not
eate
that
will
not
worke
;
yea
we
teach
a
necessitie
of
good
workes
i●
beleeuers
,
as
well
as
the
Papists
do
:
Vse
.
2.
Seeing
by
good
workes
we
glorifie
God
,
edifie
our
brethren
,
and
doe
our selues
so
much
good
,
let
vs
be
prouoked
to
the
diligent
practise
thereof
.
Neither
let
any
man
thinke
himselfe
exempt
from
this
doctrine
,
be
he
neuer
so
poore
:
for
we
are
not
of
the
Popish
▪
beleefe
,
who
thinke
that
only
such
great
and
glorious
workes
,
as
building
Churches
,
Colledges
,
high-waies
,
or
giuing
goods
and
Lands
to
the
Church
,
or
almes
deeds
,
and
such
like
,
deserue
the
name
of
good
workes
:
but
euery
man
hath
a
double
calling
,
namely
,
the
generall
calling
of
a
Christian
,
and
the
speciall
calling
of
life
wherein
God
hath
set
him
;
and
there
is
neuer
a
dutie
of
either
of
these
(
be
it
neuer
so
base
or
seruill
)
if
performed
in
saith
and
obedience
,
but
it
is
a
good
worke
,
and
pleasing
vnto
God
.
But
what
shall
we
say
of
them
,
who
by
open
wicked
life
,
professe
contempt
of
God
and
his
word
,
hatred
of
the
light
and
the
bringers
of
it
?
that
cast
backe
,
yea
pull
backe
many
others
who
might
be
brought
on
:
and
so
accustome
themselues
to
graceles
courses
,
as
they
can
no
more
change
them
then
the
Ethiopian
his
skin
?
certainly
these
although
they
also
will
bragge
of
a
good
faith
to
God-ward
;
yet
is
it
no
better
then
the
deuils
haue
;
who
shall
as
soone
be
saued
by
their
faith
,
as
these
by
this
,
if
timely
they
repent
not
.
That
they
be
not
vnfruitfull
]
These
words
containe
in
them
the
reason
of
the
former
precept
,
wherin
by
an
excellent
metaphor
,
or
borrowed
speach
,
he
prouoketh
Christians
,
to
the
practise
of
good
workes
.
The
metaphor
implieth
that
as
the
Church
is
Gods
orchard
or
garden
,
trees
of
righteousnesse
,
the
planting
of
the
Lord
,
and
planted
by
the
riuers
of
waters
,
fruits
in
due
season
.
And
teacheth
,
that
true
Christianitie
is
not
a
barren
but
a
fruitfull
profession
,
filled
with
fruits
of
righteousnesse
which
are
by
Iesus
Christ
vnto
the
glorie
and
praise
of
God
.
And
the
same
Apostle
calleth
rich
men
to
be
rich
in
good
workes
.
euery
branch
,
admitteth
of
no
exception
,
but
is
as
a
bush
which
stoppeth
euery
gap
.
2.
Euery
Christian
must
bring
forth
good
fruite
,
Matth.
7.17
.
Euery
good
tree
bringeth
forth
good
fruite
:
and
euery
tree
which
bringeth
not
forth
good
fruit
,
shall
be
hewen
downe
and
cast
into
the
fire
:
and
therefore
the
fruits
which
are
called
for
at
our
hands
,
are
called
in
respect
of
the
efficient
fruits
of
the
spirit
;
in
respect
of
the
instrument
fruits
of
faith
▪
and
in
respect
of
their
qualitie
,
good
fruits
,
acceptable
to
God
,
and
profitable
to
men
.
3.
This
fruitfulnes
must
proceede
from
good
causes
:
for
first
the
tree
must
be
good
,
for
men
gather
not
grapes
of
thistles
.
2.
he
must
haue
a
good
roote
;
that
is
,
he
must
be
set
and
abide
in
Christ
:
Ioh.
15.4
.
abide
in
me
,
—
the
branch
cannot
beare
fruit
of
it selfe
vnlesse
it
abide
in
the
vine
.
3.
he
must
draw
thence
good
sappe
and
iuyce
,
through
the
fellowship
and
communion
of
Christ
his
death
and
resurrection
,
without
which
we
can
doe
nothing
.
fruites
of
the
spirit
.
5.
he
must
haue
the
loue
of
God
within
him
,
constraning
him
,
which
will
be
as
the
sunne
helping
on
these
fruits
to
their
perfection
.
6.
he
must
haue
good
endes
in
his
eie
,
namely
,
Gods
glorie
,
and
mans
good
,
Philip.
1.11
.
4.
Euerie
Christian
must
bring
forth
much
fruit
,
and
not
for
clusters
scarce
berries
:
trees
of
righteousnesse
are
laden
with
the
fruits
of
the
spirit
:
and
herein
is
the
Father
glorified
,
that
yee
bring
forth
fruite
,
Ioh.
15.8
.
5.
Christians
must
continue
fruitfull
,
and
growe
daily
more
fruitfull
;
where
there
is
any
soundnes
,
the
Lord
purgeth
that
branch
to
more
fruit
,
Ioh.
15.2
.
and
it
is
the
propertie
of
them
that
are
planted
in
the
house
of
the
Lord
,
to
bring
forth
much
fruit
in
their
age
:
and
their
iust
praise
is
,
The
second
point
,
is
the
consideration
of
the
reasons
to
moue
Christians
to
this
fruitfulnesse
.
The
principall
are
these
;
2.
If
we
consider
our
time
,
we
shall
confesse
it
more
then
time
to
yeild
vp
our
fruits
:
our
Master
hath
suffred
vs
our
first
yeare
already
,
yea
&
our
second
,
nay
we
are
in
our
third
yeare
(
or
rather
beyond
our
third
score
of
yeares
)
if
this
be
not
the
yeare
of
our
fruit
,
can
we
look
to
stand
longer
,
&
not
be
stocked
vp
?
Furthermore
,
this
is
our
summer
,
our
Autumne
:
neuer
had
our
fathers
before
vs
such
a
season
,
so
fitted
to
fruitfulnesse
,
as
this
our
day
is
,
euen
the
day
of
our
visitation
.
Oh
let
vs
therefore
consider
,
how
much
time
we
haue
alreadie
lost
,
and
how
little
remaineth
behind
,
and
this
cannot
but
be
as
loude
voice
in
our
eares
vnto
fruitfulnesse
.
3.
Heauenly
wisedome
which
is
from
aboue
,
is
full
of
good
fruits
:
which
if
it
haue
taken
vp
our
hearts
will
bewray
it selfe
,
loue
,
in
ioy
,
peace
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
,
meekenesse
,
temperance
,
and
such
like
:
and
as
naturally
we
reioyce
to
see
euerie
thing
about
vs
fruitfull
,
our
fields
,
our
cattell
,
our
orchyards
;
euen
so
this
supernaturall
wisedome
would
make
it
the
delight
of
our
soules
,
to
see
our
hearts
and
liues
laden
with
the
best
fruits
.
4.
The
barren
condition
hath
little
comfort
in
it
,
and
the
danger
of
vnfruitfulnes
is
verie
great
.
For
Gods
fearefull
displeasure
disburdeneth
it selfe
,
and
seaseth
on
such
persons
by
sundrie
degrees
.
1.
The
Lord
reiecteth
them
:
pull
downe
the
fence
,
breake
downe
the
wall
,
leaue
his
owne
vineyard
to
wast
,
owne
it
who
will
:
and
what
can
be
more
fearefull
,
then
for
a
man
to
be
left
by
God
,
to
become
a
lodge
for
deuills
,
and
lusts
,
and
wasting
sinnes
;
which
yet
is
the
state
of
many
a
man
,
who
is
vtterly
vnfeeling
and
sensles
of
it
.
2.
Degree
of
Gods
curse
on
such
fruitlesse
branches
,
is
the
withering
,
which
presently
followeth
their
casting
forth
:
the
clouds
should
not
raine
vpon
it
,
Isa.
5.6
.
And
sometimes
by
blowing
vpon
the
gifts
he
had
giuen
;
he
shall
loose
his
sappe
and
greennes
he
once
had
:
the
vnprofitable
seruant
after
conuiction
must
haue
his
talent
taken
from
him
:
how
soone
is
the
figge
tree
withered
?
3.
An
other
degree
is
,
that
no
meanes
shall
be
able
henceforth
to
doe
such
a
person
any
good
;
but
the
curse
being
passed
against
him
,
this
is
one
branch
of
it
,
that
he
shall
be
like
the
heath
in
the
wildernes
,
which
shall
not
see
when
any
good
commeth
.
Now
the
heath
it
hath
good
comming
vpon
it
,
the
raine
falleth
,
the
sun
shineth
,
the
spring
and
summer
season
returneth
vpon
it
,
but
it
seeth
none
of
this
good
,
but
remaineth
a
drie
and
parched
heath
still
:
euen
so
is
it
with
a
barren
soule
,
which
God
hath
begunne
to
curse
,
the
raine
,
the
sunne
,
the
season
,
the
word
,
Sacraments
,
dayes
of
grace
,
Iesu●
Christ
himselfe
doe
him
no
good
;
he
sees
no
good
towards
him
in
all
those
:
nay
,
the
word
iudgeth
him
,
the
Sacraments
are
poyson
vnto
him
,
and
Christ
himselfe
is
a
rocke
of
offence
to
him
,
on
whom
he
breaketh
the
necke
of
his
soule
.
Hence
was
it
,
that
after
the
Lord
had
reiected
his
vineyard
,
he
sends
his
Prophet
with
his
word
among
them
,
but
to
what
ende
:
Goe
,
make
the
heart
of
this
people
fat
,
and
their
eares
heauie
,
and
shut
their
eies
,
least
they
see
with
their
eies
,
and
heare
with
their
eares
,
and
vnderstand
with
their
hearts
,
and
conuert
,
and
I
heale
them
:
so
as
the
good
meanes
of
saluation
doe
such
persons
no
good
.
And
let
no
man
thinke
that
this
message
onely
concerned
the
Iewes
;
for
it
is
repeated
sixe
times
in
the
newe
Testament
,
that
we
should
not
slightly
passe
it
ouer
,
but
feare
the
like
iudgement
,
if
we
be
found
in
the
like
sinne
.
4.
After
all
these
commeth
the
heauie
sentence
,
vnto
which
by
all
these
this
sinner
hath
beene
prepared
;
Cut
him
downe
,
bring
now
the
axe
,
for
the
pruning
knife
hath
done
him
no
good
;
hewe
him
downe
by
death
from
the
ministerie
vnder
which
he
hath
beene
so
long
fruitlesse
,
bind
him
hand
and
foote
,
make
a
faggot
of
him
,
and
cast
him
into
hel
fire
:
cast
I
say
that
vnprofitable
seruant
into
vtter
darkenesse
,
there
shall
be
wayling
and
gnashing
of
teeth
:
and
this
is
the
wofull
hire
of
vnfruitfulnesse
.
The
third
point
is
the
hindrances
of
this
fruitfulnesse
,
Vse
.
1.
It
is
not
sufficient
to
be
harmelesse
men
,
which
many
rest
in
as
sound
fruits
of
religion
;
seeing
that
for
all
this
they
shall
be
cast
out
as
drie
branches
,
and
men
shall
gather
them
to
the
fire
:
there
goe
two
things
to
the
beeing
of
a
good
Christian
,
2.
It
will
not
goe
for
payment
to
be
a
Christian
by
profession
if
fruitlesse
:
it
is
the
constitution
,
and
I
may
say
the
destynie
of
the
Church
to
haue
in
it
painted
sepulchres
,
such
as
the
Prophets
in
their
times
were
troubled
with
,
who
had
nothing
in
their
mouthes
but
the
Temple
,
the
Temple
;
and
yet
remained
in
their
liues
most
wicked
men
:
and
others
there
were
that
pretending
outward
holinesse
aboue
others
,
would
ioyne
fasting
to
their
prayer
,
but
yet
rotten
and
withered
branches
:
such
were
they
that
were
Iewes
without
,
in
the
face
,
and
in
the
lette●
:
But
the
sound
Christian
is
discerned
not
by
leaues
but
fruits
of
the
spirit
:
and
they
are
the
true
Israelities
who
are
so
within
,
whose
praise
is
of
God
and
not
of
men
.
The
figge
tree
had
leaues
inough
;
and
by
the
flourishing
&
greennes
seemed
to
promise
great
store
of
fruit
:
but
when
Christ
drew
neere
,
looked
for
fruit
and
found
none
:
he
said
,
neuer
more
fruit
grow
vpon
thee
.
Let
vs
take
heed
in
time
of
such
a
wofull
sentence
.
3.
Euery
man
must
by
this
doctrine
take
occasion
to
enter
into
the
examination
of
himselfe
by
the
fruits
of
his
faith
and
profession
:
and
by
vnpartiall
sifting
of
themselues
.
Some
will
doubtlesse
say
;
I
find
some
fruites
in
my selfe
(
I
praise
God
)
but
so
much
corruption
as
vtterly
dismayeth
me
,
that
I
know
not
what
I
may
thinke
of
my
estate
.
But
let
such
be
of
good
cheare
,
seeing
the
promise
is
,
that
if
there
be
any
fruit
at
all
God
will
purge
that
branch
,
and
helpe
it
against
corruption
,
Vers.
15.
All
that
are
with
me
salute
thee
:
Greete
them
that
loue
vs
in
the
faith
.
Grace
be
with
you
all
,
Amen
.
This
verse
(
containing
nothing
but
mutuall
salutations
,
and
the
Apostolicall
conclusion
)
hath
nothing
in
it
but
what
we
meete
withall
almost
in
all
the
Epistles
;
we
will
therefore
imitate
our
Apostle
in
the
briefe
winding
vp
of
the
Epistle
therewith
;
contenting
our selues
to
obserue
some
short
grounds
of
further
meditation
from
them
as
they
lie
.
All
that
are
with
mee
]
In
these
words
our
Apostle
would
haue
Titus
to
knowe
,
that
all
the
Christians
that
were
with
him
,
embraced
him
with
all
Christian
and
louing
affection
,
and
would
haue
their
mindfulnesse
of
him
witnessed
by
a
kind
and
familiar
salutation
.
The
vse
whereof
was
,
1.
to
testifie
their
loue
towards
him
.
2.
to
knit
the
bond
of
it
more
firme
and
closely
.
3.
to
encourage
Titus
in
his
godly
course
;
when
he
should
heare
from
the
Apostles
mouth
,
that
for
the
same
all
good
men
approoued
him
and
wished
him
all
good
proceedings
.
And
hence
we
may
note
,
1.
what
is
the
vse
of
this
most
auncient
and
approoued
custome
of
saluting
one
another
by
writing
;
namely
,
to
signifie
a
louing
remembrance
of
the
partie
saluted
,
with
an
earnest
desire
of
their
good
and
welfare
:
for
that
is
a
common
affection
to
all
salutations
to
signifie
such
a
desire
.
And
yet
there
is
great
difference
betweene
one
salutation
and
an
other
,
which
riseth
from
the
difference
of
the
persons
saluting
.
Whereof
some
are
meerely
ciuill
men
without
all
religion
;
and
these
could
not
reach
to
wish
their
friends
the
best
blessings
,
although
they
wished
them
the
best
they
could
reach
;
as
the
ordinarie
formes
both
of
the
Greekes
and
Latines
testifie
.
2.
Note
what
a
great
incouragement
and
comfort
it
is
for
the
godly
to
haue
the
hearts
,
the
commendations
,
the
good
words
and
wishes
of
them
that
fea●e
God
:
it
is
an
excellent
support
against
the
disgraces
of
the
times
,
and
reproaches
of
vngodly
men
,
when
Gods
people
reach
vnto
a
man
the
right
hand
of
fellowship
:
little
neede
he
care
for
the
causles
curses
and
reproaches
of
the
wicked
;
that
hath
the
blessing
of
the
Saints
with
him
:
although
therefore
we
haue
another
rule
to
walke
by
then
the
iudgement
of
men
,
and
in
doing
our
dutie
we
may
say
with
the
Apostle
,
I
care
not
for
the
iudgement
of
any
man
:
yet
it
will
be
good
for
a
man
to
conceiue
how
he
is
esteemed
of
the
best
,
to
whom
ordinarily
God
giueth
a
spirit
of
discerning
;
that
if
it
be
possible
with
a
good
conscience
he
may
ioyne
a
good
name
,
which
is
not
onely
sweete
as
a
pretious
oyntment
,
but
will
supple
and
asswage
such
wounds
and
stroakes
as
the
●●icked
will
be
still
inflicting
:
Neither
can
these
two
things
be
easily
disioyned
,
the
approouing
of
the
heart
vnto
God
;
and
of
the
wayes
vnto
Gods
people
.
3.
Note
from
the
Apostles
example
,
what
a
good
office
it
is
to
be
a
peace-maker
,
and
to
knit
the
members
of
the
bodie
of
Christ
close
together
:
this
argueth
men
to
be
endued
with
that
wisedome
which
is
from
aboue
,
the
properties
whereof
are
to
be
pure
,
peaceable
,
full
of
mercie
,
and
good
fruits
:
especially
the
Ministers
of
God
must
account
it
a
part
of
their
office
,
not
onely
to
reconcile
man
to
God
;
but
euen
man
to
man
.
And
let
euerie
man
conceiue
and
remember
,
that
our
Lord
Iesus
maketh
it
one
of
the
pathes
and
rules
of
true
happinesse
,
when
he
saith
,
blessed
are
the
peacemakers
.
4.
Note
,
how
the
Saints
of
God
ought
to
embrace
one
another
,
and
especially
such
as
are
of
the
best
desert
in
the
Church
for
their
labours
and
gifts
;
euen
as
the
Saints
with
Paul
did
Titus
:
many
of
whom
doubtlesse
had
neuer
seene
his
face
,
but
had
heard
of
his
faithfulnesse
:
euen
such
should
be
our
loue
to
the
godly
,
as
we
should
affect
them
that
are
absent
as
well
as
present
;
and
wherein
we
can
testifie
that
affection
to
those
whom
we
haue
heard
well
,
although
by
face
we
neuer
knew
them
.
Greete
them
that
loue
vs
in
the
faith
.
]
Quest.
May
we
not
salute
any
but
beleeuers
?
Answ.
There
is
a
common
salutation
,
which
is
due
from
euery
man
to
euery
man
;
and
that
is
a
ciuill
curtesie
and
kind
of
honour
which
is
to
be
shewed
to
all
men
:
should
salute
the
same
,
Matth.
10.12
.
and
gaue
them
a
forme
of
salutation
which
they
must
vse
whether
the
sonne
of
peace
were
there
or
no
,
saying
,
peace
be
to
this
house
.
yee
be
freindly
to
your
brethren
only
,
what
singular
thing
doe
yee
?
doe
not
euen
the
Publicans
the
same
.
The
word
tra●slated
be
freindly
,
neither
good
nor
bad
to
his
brother
;
for
Absolon
hated
Amnon
.
Whereas
Christians
on
the
contrarie
must
thinke
on
such
things
as
may
preuent
offence
,
procure
loue
,
and
winne
if
it
may
be
euen
estran●ed
affections
.
2.
There
are
open
enemies
of
God
,
and
of
his
truth
,
&
of
his
Church
,
who
haue
sold
themselues
to
maligne
it
;
such
sworne
enemies
wee
may
not
thus
embrace
:
2.
Ioh.
10.
If
any
man
bring
not
this
doctrine
,
bid
him
not
God
speede
:
and
2.
King
.
3.14
.
Elisha
telleth
Iehoram
an
idolatrous
king
,
that
had
it
not
beene
for
the
good
king
Iehosaphat
,
he
would
not
haue
looked
vpon
him
,
nor
seene
him
.
And
yet
this
hindreth
nothing
but
that
we
must
salute
our
owne
priuate
enemies
,
though
we
may
not
the
open
enemies
of
God
.
3.
If
any
haue
sinned
the
sinne
vnto
death
,
we
may
not
pray
for
them
,
&
therfore
not
salute
them
,
1.
Ioh.
5.16
.
This
is
the
former
kind
of
salutation
but
not
that
which
the
Apostle
speaketh
of
in
the
text
,
but
the
latter
:
which
is
a
more
inward
and
entire
affection
betweene
such
as
are
of
the
houshold
of
faith
;
who
are
straitlye●
knit
together
then
by
the
bonds
of
humanitie
and
ciuill
conuersation
:
for
besides
these
,
they
are
tyed
by
the
bond
of
the
spirit
,
of
faith
,
of
a
most
holy
profession
,
and
are
brethren
not
in
the
flesh
,
but
in
the
faith
,
yea
heires
of
the
selfe
same
inheritance
in
glorie
.
These
are
said
to
loue
one
another
in
the
faith
.
If
they
therefore
be
to
be
kindly
saluted
which
hate
vs
,
much
more
they
which
loue
vs
;
and
if
they
which
loue
vs
in
the
flesh
,
much
more
they
which
loue
vs
in
the
faith
;
and
that
with
a
most
heartie
and
large
affection
.
Hence
note
,
1.
that
religion
bindeth
man
to
man
in
the
straitest
bond
:
for
1.
the
spirit
is
the
tye●
of
it
:
the
vnitie
of
the
spirit
in
the
bond
of
peace
:
and
indeede
it
must
be
a
wonderfull
bond
that
can
reconcile
such
deadly
enemies
as
men
are
before
they
come
into
the
kingdome
of
Christ
,
Isa.
11.6
.
2.
Gods
image
wheresoeuer
it
is
,
is
exceeding
beautifull
,
and
a
great
binder
;
especially
where
renewed
and
repaired
;
which
beeing
once
espied
,
let
the
outward
condition
be
what
it
can
be
,
a
religious
heart
seeth
sufficient
matter
of
loue
,
and
will
knit
the
soule
vnto
the
soule
of
such
a
one
.
3.
It
addeth
strength
and
firmenesse
to
all
other
bonds
of
nature
,
affinitie
,
desert
,
&c.
and
maketh
them
more
naturall
.
What
a
true
friend
was
Ionathan
to
Dauid
,
because
he
saw
that
God
was
with
him
,
his
soule
claue
vnto
him
;
though
the
kingdome
was
to
be
rent
from
him
for
it
,
yet
could
he
not
rent
his
heart
from
Dauid
.
If
Ioseph
had
not
had
more
then
nature
;
he
could
not
but
haue
reuenged
such
infinite
wrongs
vpon
his
brethren
;
whereas
the
grace
of
his
heart
made
him
say
,
It
was
not
you
my
brethren
,
but
God
sent
me
before
you
.
Consider
also
of
the
example
beyond
all
imitation
of
our
Lord
Iesus
Christ
,
who
gaue
himselfe
to
the
death
for
vs
when
we
were
yet
his
enemies
.
4.
This
loue
must
needes
be
most
lasting
;
loue
in
the
truth
for
the
truthes
sake
,
it
shall
continue
so
long
as
the
truth
doth
:
but
the
truth
abideth
with
vs
,
and
shall
abide
with
vs
for
euer·
and
this
is
the
cause
,
that
whereas
the
loue
of
nature
dieth
with
it
,
and
the
loue
of
wicked
men
dieth
with
their
persons
,
this
loue
liueth
in
death
,
yea
when
goeth
to
heauen
with
a
man
,
Vse
.
1.
Whence
we
are
taught
most
familiarly
to
embrace
them
that
loue
vs
in
the
faith
,
and
to
make
most
account
of
their
loue
.
2.
Such
as
set
into
any
societie
with
others
;
if
he
would
haue
it
comfortable
vnto
him
,
let
him
strengthen
all
other
naturall
or
ciuill
bonds
by
this
bond
of
religion
,
let
him
labour
to
begin
his
loue
in
the
faith
,
or
if
he
haue
begunne
elsewhere
alreadie
,
let
him
reforme
the
same
hereby
if
he
looke
for
any
sound
comfort
in
his
estate
:
for
this
is
the
cause
that
men
often
haue
so
little
returne
of
loue
from
their
wiues
,
so
little
obedience
from
their
children
,
so
little
dutie
from
their
seruants
,
so
slender
respect
from
their
equalls
,
because
they
begin
their
loue
and
duties
at
a
wrong
ende
:
and
haue
for
other
respects
affected
those
with
whome
they
liue
,
but
the
least
if
at
all
for
grace
and
religion
,
which
of
all
is
the
soundest
,
most
profitable
,
and
most
comfortable
.
Quest.
But
how
may
I
knowe
whether
I
loue
an
other
in
the
faith
o●
no
?
Answ.
By
these
notes
,
1.
If
thou
loue
him
because
he
is
a
member
of
Christ
:
for
this
loue
must
be
a
fruit
of
faith
;
and
knitteth
him
that
hath
it
to
the
members
,
as
faith
doth
to
the
head
.
2.
If
thou
loue
his
soule
first
,
and
will
not
suffer
sinne
vpon
it
.
3.
If
thou
spyest
,
and
dost
reuerence
the
image
of
God
in
him
,
and
louest
him
that
is
begotten
,
because
of
him
that
begat
,
and
preferrest
the
grace
of
his
heart
aboue
all
other
outward
parts
and
respects
.
4.
If
thou
aboue
all
other
things
wish
him
,
yea
if
it
be
in
thy
power
,
helpe
him
to
a
further
part
in
the
better
part
which
shall
neuer
be
taken
from
him
.
5.
If
the
more
thou
seest
grace
to
growe
in
him
,
the
more
entire
thy
loue
groweth
towards
him
.
3.
This
point
sheweth
their
fearefull
condition
,
that
make
religion
the
verie
cause
of
their
hatred
and
malice
against
the
godly
:
an
apparant
marke
of
the
deuill
is
stamped
vpon
them
,
who
for
this
cause
compasseth
the
earth
,
that
if
it
were
possible
,
he
might
chase
the
image
of
God
from
off
the
face
of
it
.
Secondly
,
in
that
the
Apostle
saluteth
such
as
loued
them
in
the
faith
,
we
may
note
what
a
mighty
power
the
Gospel
carrieth
with
it
where
the
Lord
will
haue
it
effectuall
.
These
Cretians
had
beene
a
vile
people
,
and
of
most
bruitish
behauiour
,
as
we
haue
at
large
heard
in
the
first
Chapter
:
but
now
there
were
amongst
them
such
as
loued
Paul
,
and
such
as
claue
vnto
him
in
the
faith
:
the
Gospel
had
tamed
and
subdued
them
,
had
turned
them
out
of
their
sauage
and
cruell
natures
:
had
made
them
tractable
and
docible
,
and
of
euill
beasts
,
had
reduced
them
to
Christian
affection
and
conversation
:
but
of
this
we
haue
spoken
before
.
Grace
be
with
you
all
,
Amen
.
]
This
is
Pauls
ordinarie
farwell
,
written
with
his
own
hand
in
all
his
Epistles
,
whereas
the
Epistles
themselues
were
written
out
by
some
of
his
Scribes
:
And
it
is
added
,
1.
as
the
marke
of
his
owne
Epistle
,
that
he
might
preuent
counterfeit
writings
:
for
well
knew
he
how
neerely
it
concerned
the
Church
to
cleaue
vnto
those
writings
which
were
indited
by
the
holy
Ghost
,
inspiring
the
Prophets
and
and
Apostles
,
and
not
to
haue
any
other
bastard
writings
obtruded
vpon
her
,
in
which
practise
the
deuill
was
restlesse
euen
in
those
times
.
2.
As
a
testimonie
of
singular
affection
and
good
will
,
which
can
be
by
no
better
meanes
expressed
then
by
frequent
and
earnest
prayers
:
and
indeed
his
bowells
were
not
straitned
toward
Titus
and
the
Church
committed
vnto
him
;
seeing
he
wisheth
the
verie
fountaine
of
grace
,
to
be
opened
vnto
them
:
for
this
word
(
as
we
shewed
in
the
beginning
)
signifieth
both
the
free
loue
and
fauour
of
God
towards
vs
in
Christ
,
as
also
all
other
spirituall
blessings
flowing
from
that
fountaine
:
such
as
are
remission
of
sinnes
,
reconciliation
with
God
,
iustification
,
sanctification
,
life
eternall
,
and
all
the
meanes
tending
thereunto
.
3.
That
beeing
an
Apostolicall
prayer
,
it
might
also
be
a
meanes
of
obtaining
,
and
conuaying
vpon
them
the
grace
requested
:
and
although
he
had
made
the
same
request
for
them
before
,
yet
it
is
no
vaine
repetition
;
for
partly
he
prayeth
for
the
encrease
and
further
feeling
of
this
grace
for
them
:
and
partly
teacheth
vs
thereby
that
it
is
the
only
blessing
to
be
prayed
for
,
the
cheife
,
if
not
only
grace
,
which
our selues
are
to
labour
for
;
and
which
we
must
by
all
meanes
endeauour
,
that
others
may
haue
their
portion
in
with
vs
.
4.
To
shew
that
all
our
greeting
must
beginne
and
end
in
grace
,
and
that
our
formes
of
salutation
should
fauour
of
grace
,
and
not
be
profane
,
gracelesse
,
or
formall
as
the
most
are
.
5.
Beeing
a
Minister
of
grace
,
he
beginneth
and
endeth
with
it
:
and
teacheth
Ministers
that
their
first
and
last
action
of
the
day
,
and
of
their
Ministeriall
dutie
should
be
the
commending
of
their
people
vnto
the
grace
of
God
in
their
praiers
;
and
besides
,
if
ordinarie
letters
,
much
more
other
more
weightie
actions
of
men
,
must
be
vndertaken
and
performed
with
praier
and
praise
.
Secondly
in
that
he
saith
,
Grace
be
with
you
:
he
sheweth
that
howsoeuer
this
Epistle
was
inscribed
to
Titus
alone
,
yet
was
it
intended
to
be
of
common
vse
to
the
whole
Church
:
Last
of
all
,
in
that
he
saith
,
grace
be
with
you
all
,
he
meaneth
all
the
elect
,
and
only
they
:
for
only
they
are
effectuall
partakers
of
this
sauing
grace
,
called
often
elsewhere
the
grace
of
our
Lord
Iesus
Christ
,
the
treasurie
and
fountaine
of
it
.
The
wicked
are
indeede
endued
with
excellent
gifts
of
Gods
spirit
;
but
they
want
this
grace
of
God
in
Christ
,
which
is
the
only
foundation
of
our
election
to
the
grace
of
life
,
of
our
effectuall
vocation
to
the
grace
of
God
wherein
we
stand
,
and
of
that
assured
hope
of
that
heauenly
inheritance
which
he
hath
purchased
of
his
grace
.
By
this
grace
we
are
happily
reconciled
vnto
God
,
and
adopted
to
be
heyres
of
grace
:
hereby
also
we
haue
receiued
the
word
of
grace
,
which
is
made
fruitfull
to
the
planting
and
watering
of
all
other
sauing
graces
in
vs
,
and
so
to
the
furthering
and
finishing
of
the
whole
worke
of
our
saluation
in
glorie
.
This
grace
be
euer
with
vs
,
and
all
them
that
loue
the
comming
of
our
Lord
Iesus
Christ
to
their
immortalitie
.
Amen
.
So
shall
it
be
.
And
so
be
it
.
To
God
the
Father
of
lights
,
and
to
Iesus
Christ
that
eternall
word
,
together
with
that
annoynting
euen
the
blessed
spirit
,
the
only
,
one
,
true
and
wise
God
(
who
hath
happily
led
vs
through
these
labours
)
be
all
praise
and
glorie
in
all
the
Churches
for
euermore
.
Amen
.