THE
KINGS
BATH
.
MATH.
3.
13.
to
the
end
.
Then
came
Iesus
from
Galile
to
Iordan
vnto
Iohn
,
to
be
baptized
of
him
.
14.
But
Iohn
put
him
back
,
saying
,
I
haue
neede
to
be
baptized
of
thee
,
and
commest
thou
to
me
?
15.
But
Iesus
answering
,
said
to
him
,
Let
be
now
,
for
thus
it
becommeth
vs
to
fulfill
all
righteousnesse
:
So
he
suffered
him
.
16.
And
Iesus
,
when
he
was
baptized
,
came
straight
out
of
the
water
,
and
loe
,
the
heauens
were
opened
vnto
him
,
and
he
saw
the
Spirit
of
God
descending
like
a
Doue
,
and
lighting
vpon
him
.
17.
And
loe
,
a
voice
came
from
heauen
,
saying
,
This
is
my
beloued
Sonne
in
whom
I
am
well
pleased
.
IN
this
Chapter
the
holy
Euangelist
hath
preached
Christ
in
Iohns
ministrie
and
baptisme
:
now
hee
beginneth
to
preach
him
from
his
owne
facts
and
ministry
,
and
in
the
words
are
two
things
:
1.
In
the
baptisme
are
,
1.
the
preparation
:
2.
the
baptisme
it selfe
.
1.
In
the
preparation
are
,
1.
the
time
,
Then.
2.
The
place
,
Christ
came
from
Galile
to
Iordan
.
3.
The
end
of
his
comming
,
he
came
to
Iohn
to
bee
baptized
of
him
.
4.
The
dialogue
betweene
Christ
and
Iohn
,
verse
14.
15.
2.
The
baptisme
it selfe
:
Then
he
suffered
him
.
2.
In
his
solemne
inauguration
are
three
particulars
:
1.
The
opening
of
the
heauens
.
2.
A
visible
appearance
of
the
holy
Ghost
,
in
the
shape
of
a
Doue
.
3.
His
Fathers
voice
and
testimonie
of
him
.
FIrst
,
of
the
time
,
then
:
Marke
saith
,
chap.
1.
9.
in
those
dayes
,
inferring
it
(
as
Mathew
)
vpon
Iohns
ministerie
:
when
Iohn
had
enflamed
the
people
with
earnest
affection
and
desire
to
see
Christ
,
whom
he
had
so
highly
preferred
aboue
himselfe
;
when
the
mindes
of
men
were
so
impatient
of
delay
in
this
expectation
of
the
Messiah
,
as
they
would
haue
giuen
this
honour
to
Iohn
himselfe
,
then
came
Iesus
.
2.
Then
when
Iohn
had
prepared
the
people
with
the
baptisme
of
repentance
,
had
smoothed
the
way
to
Christ
,
had
cast
downe
high
mountaines
of
pride
,
and
had
humbled
men
,
then
most
fitly
commeth
Christ
:
so
Luk.
3.
21.
when
as
all
the
people
were
baptized
,
then
Christ
was
baptized
.
3.
Then
when
Iesus
began
to
be
about
thirty
yeeres
of
age
,
(
saith
Luk.
3.
23.
)
at
which
age
the
Leuiticall
Priests
were
admitted
to
publique
ministry
,
and
not
before
:
for
Iohn
began
in
the
fifteenth
of
Tiberius
,
and
all
consent
that
he
was
borne
in
the
fifteenth
of
Augustus
.
1.
Note
hence
the
truth
of
Scripture
,
Iohn
Baptist
must
goe
before
Christ
in
the
spirit
of
Elias
,
that
preaching
that
saluation
which
Christ
now
brought
after
him
,
men
might
better
both
take
notice
,
and
giue
better
entertainement
to
him
,
whom
now
all
expected
:
the
latter
in
Malach.
3.
2.
that
after
this
Messenger
is
sent
,
the
Lord
must
speedily
come
to
his
temple
:
this
Marke
expresseth
plainly
,
chap.
1.
19.
that
when
Iohn
was
committed
to
prison
,
then
came
Christ
into
Galile
preaching
;
and
Math.
4.
12.
when
Iesus
heard
,
that
Iohn
was
deliuered
vp
,
he
returned
into
Galile
:
see
Act.
1.
21
,
22.
Whence
learne
,
that
the
wise
prouidence
of
God
guideth
not
only
al
actions
,
Againe
,
let
vs
be
wise
in
obseruing
and
entertaining
his
seasons
;
hee
hath
appointed
vs
a
time
of
mercy
,
a
day
of
visitation
,
a
time
when
he
is
neere
and
may
be
found
,
a
time
when
with
the
wise
virgins
we
may
enter
,
a
time
when
the
blessing
may
be
obtained
:
and
there
is
another
time
when
if
wee
seeke
with
teares
we
shall
not
obtaine
it
,
as
Esau.
This
present
day
is
our
day
;
now
know
God
,
enter
fellowship
with
him
,
beleeue
his
word
,
obey
his
voice
,
and
in
this
thy
day
follow
the
things
of
thy
peace
.
2.
Secondly
,
the
place
:
He
came
from
Galile
to
Iordan
.
●
Christ
hauing
thus
in
his
owne
person
sanctified
the
priuate
callings
Here
ariseth
one
question
by
the
way
,
The
generall
rule
of
a
Christian
,
abide
in
the
vocation
wherein
he
is
called
,
and
one
of
the
necessary
conditions
is
constancy
:
But
yet
sometimes
there
may
be
a
change
of
one
calling
into
another
,
as
in
these
cases
:
1.
For
priuate
necessity
;
as
when
a
man
is
disabled
from
his
calling
,
as
suppose
,
not
suffered
to
execute
it
;
or
else
hindred
by
sicknesse
,
age
,
or
any
incurable
disease
;
or
when
one
calling
is
not
sufficient
for
his
honest
maintenance
;
or
when
a
calling
is
out
of
request
;
or
the
worke
of
it
is
hindred
:
now
a
man
may
lawfully
change
his
calling
,
good
aduice
and
prayer
going
before
.
2.
For
the
publique
good
,
as
when
a
priuate
man
is
called
to
be
a
Magistrate
in
a
society
;
and
thus
Christ
changed
his
calling
,
and
of
a
priuate
man
is
called
by
his
Father
to
be
a
publique
person
,
euen
the
Mediator
betweene
God
and
man
.
But
why
is
the
Euangelist
so
For
these
reasons
.
On
whomsoeuer
thou
shalt
see
the
Spirit
descend
and
abide
,
that
is
he
,
ver.
33.
it
had
not
been
fit
for
Iohn
to
haue
spoke
so
much
as
he
did
of
a
familiar
and
knowne
friend
:
Besides
,
Christ
sent
Disciples
to
Iohn
,
to
shew
him
what
was
done
:
The
blinde
see
,
the
deafe
heare
,
and
the
poore
receiue
the
Gospell
,
&c.
3.
Nazareth
was
an
obscure
village
,
not
fitted
for
this
worke
which
Christ
would
haue
to
be
done
,
not
in
a
secret
or
remote
place
out
of
mens
eyes
,
but
in
publique
and
in
sight
of
all
the
people
;
for
so
Luke
saith
,
that
when
all
the
people
were
baptized
,
Christ
was
baptized
;
hee
would
not
creepe
into
his
office
,
but
would
be
solemnly
and
openly
inaugurated
,
that
men
and
Angels
might
take
notice
of
him
.
4.
The
Lord
must
come
to
his
temple
,
as
Malachi
prophesied
,
to
his
owne
,
Ioh.
1.
11.
Now
the
place
where
Iohn
preached
,
was
in
Iudea
:
for
Palestina
was
diuided
into
three
parts
,
Galile
,
Samaria
,
and
Iudea
;
now
Iudea
was
the
place
,
wherein
Christ
was
especially
to
conuerse
,
and
therefore
it
was
meete
he
should
be
there
called
and
set
out
:
that
was
the
place
fittest
for
Iohn
to
performe
his
ministry
towards
him
,
whom
he
must
make
knowne
to
Israel
,
&
point
at
as
the
Lamb
of
God
,
Ioh.
1.
31.
5.
Christ
made
choise
of
Iordan
,
a
famous
riuer
where
Naaman
was
clensed
from
his
leprosie
,
2.
Kings
5.
14.
and
which
riuer
those
famous
Prophets
Eliah
and
Elisha
had
deuided
with
their
cloke
,
But
why
doeth
Christ
come
to
Iohn
?
Thus
carnall
reason
iudgeth
,
2.
As
he
was
baptized
,
not
by
an
Angell
or
Prince
,
but
by
an
homely
man
that
liued
like
an
Eremite
in
an
austere
manner
of
life
for
dyet
and
clothing
,
so
must
not
we
account
baser
of
the
sacraments
for
the
meannesse
of
the
man
,
if
a
lawfull
minister
,
seeing
Christ
refused
not
the
sacrament
at
Iohns
hand
;
neither
must
wee
from
the
meanest
minister
,
seeing
the
least
in
the
Kingdom
of
God
is
greater
then
Iohn
:
nay
,
not
the
meannesse
only
,
but
euen
the
wickednes
of
a
minister
doth
not
pollute
the
sacrament
to
a
worthy
receiuer
;
why
?
1.
A
good
minister
doth
not
make
it
the
better
to
a
bad
man
:
therefore
not
a
bad
minister
the
worse
to
a
good
man
.
2.
The
efficacy
of
a
sacrament
depends
on
Gods
ordination
,
on
the
truth
and
power
of
Christ
,
not
on
mans
goodnesse
or
badnesse
.
A
message
may
bee
as
truely
deliuered
by
a
bad
man
,
as
a
good
:
and
good
wax
will
receiue
an
impression
as
wel
by
a
brazen
seale
as
a
golden
one
.
But
of
this
point
(
God
willing
)
wee
are
to
deale
more
fully
elsewhere
.
3.
Christ
was
content
to
wash
in
a
common
water
,
in
the
floud
Iordan
;
he
feared
no
infection
from
it
,
though
Naaman
the
leper
were
washed
there
;
though
the
Pharises
&
hypocrites
washed
there
,
yet
he
takes
no
exception
,
It
maketh
indeed
for
our
confort
,
when
we
doe
receiue
with
such
as
of
whose
godly
life
and
conuersation
we
are
perswaded
,
because
in
it
wee
professe
our selues
members
&
fellow
Christians
with
them
,
and
desire
to
be
confirmed
in
that
communion
:
Besides
,
our
loue
and
zeale
may
be
better
stirred
vp
by
the
prayers
and
example
of
such
,
rather
then
by
wicked
ones
:
But
notwithstanding
,
1.
no
mans
sin
can
defile
another
,
or
make
Gods
promise
in
vaine
,
nor
the
seale
of
it
,
to
him
that
is
no
way
accessary
to
it
;
neither
hath
power
to
hinder
him
from
the
Sacrament
.
Eze.
18.
20.
The
same
soule
that
sinneth
,
shall
dye
:
&
Gal.
6.
5.
Euery
man
shall
beare
his
owne
burden
.
2.
Christ
not
onely
communicated
heere
in
the
seruice
of
God
with
common
men
,
but
elsewhere
with
those
assemblies
in
which
were
many
notoriously
wicked
,
his
owne
damnation
,
1.
Cor.
11.
28
,
29.
4.
Seeing
Christ
so
honoured
the
ministerie
of
man
,
who
dare
disdaine
the
holy
ministry
,
and
societie
of
the
Church
,
which
the
Sonne
of
God
sought
vnto
?
Where
be
they
that
think
it
too
base
for
them
to
goe
to
Church
,
to
seek
the
Sacrament
?
Oh
it
is
more
state
to
haue
Baptisme
come
to
them
into
their
houses
.
Nay
,
but
the
Church
is
now
our
Iordan
;
hither
come
,
or
else
thou
art
more
stately
than
Christ
.
How
dare
great
men
so
despise
our
ministerie
,
which
Christ
in
his
owne
person
hath
graced
,
that
it
is
not
worthie
their
presence
?
The
third
point
is
,
the
end
of
Christs
comming
to
Iohn
,
namely
,
be
baptized
of
him
.
Why
would
Christ
be
baptized
?
Christ
needed
not
for
himselfe
:
But
Iohn
baptized
the
baptisme
Being
sent
in
the
similitude
But
how
could
he
,
no
sinner
,
1.
Hee
was
content
to
be
as
like
sinners
as
might
be
,
2.
Of
the
couenant
of
grace
,
whereof
Baptisme
is
a
seale
,
be
two
parts
:
1.
On
Gods
part
,
the
promises
of
grace
and
remission
of
sinnes
to
beleeuers
,
with
renouation
of
nature
,
&c.
and
thus
Christ
receiued
it
not
for
himselfe
.
2.
On
mans
,
that
is
,
by
accepting
of
his
seale
or
badge
;
the
obligation
of
our selues
to
resigne
vp
our selues
wholly
to
him
,
and
his
seruice
,
and
become
his
:
and
thus
it
was
meete
that
Christ
should
accept
the
seale
of
the
Couenant
,
that
he
might
be
bound
in
our
name
as
our
head
to
fulfill
that
,
which
we
had
promised
,
and
God
required
at
our
hands
by
vertue
of
the
Couenant
,
I
will
be
thy
God
,
and
thou
shalt
be
my
people
.
And
hence
al
the
significatiue
actions
of
Baptisme
,
2.
The
dipping
,
sprinkling
,
or
his
abode
vnder
the
water
,
signified
his
death
and
buriall
,
by
whose
power
and
vertue
our
old
man
is
dead
and
buried
,
that
is
,
our
corruption
of
nature
is
slaughtered
and
consumed
.
3.
His
ascending
out
from
the
water
,
betokeneth
his
resurrection
for
our
iustification
,
by
the
power
of
which
we
are
regenerated
and
rise
to
life
eternall
:
So
as
it
appeares
,
that
what
wee
were
bound
to
,
Christ
hath
first
in
himselfe
performed
;
and
enableth
vs
also
in
some
measure
here
below
,
but
at
last
by
his
grace
shall
perfectly
performe
it
in
our
full
holinesse
aboue
with
himselfe
.
But
seeing
Christ
had
been
circumcised
,
Indeed
if
hee
had
been
a
priuate
man
,
This
is
for
our
consolation
:
Againe
,
this
is
for
our
instruction
,
to
note
the
excellencie
and
dignitie
of
this
Sacrament
,
and
what
esteeme
wee
ought
to
haue
it
in
:
the
Lord
comes
to
the
seruant
a
tedious
iourney
to
seeke
it
;
yet
many
of
vs
,
when
it
is
brought
to
vs
,
turne
our
backes
vpon
it
.
What
price
set
they
vpon
it
,
who
flye
foorth
of
the
Church
,
when
this
Sacrament
is
to
be
administred
?
Shal
Christ
that
needed
it
not
,
come
to
it
,
and
shall
we
that
neede
it
,
runne
from
it
?
Shall
he
seek
only
the
baptisme
of
water
?
and
shall
we
so
vnder-value
the
baptisme
of
water
and
the
Holie
Ghost
?
Shall
he
(
no
sinner
)
not
This
I
will
adde
to
what
I
haue
elsewhere
largely
deliuered
,
that
whosoeuer
doe
not
present
themselues
with
due
reuerence
and
meditations
,
but
runne
out
carelesly
and
profanely
when
Baptisme
is
administred
,
they
be
farre
from
Christs
example
,
and
little
comfort
can
they
haue
of
their
baptisme
,
but
may
well
feare
,
lest
those
mysteries
and
benefits
,
offred
and
sealed
to
a
member
of
the
Congregation
,
belong
not
to
them
:
for
if
they
did
,
they
would
owne
them
,
and
not
runne
contemptuously
from
them
:
as
good
neuer
baptized
,
as
neuer
meditate
on
it
.
But
,
were
thy selfe
to
take
no
good
by
the
Sacrament
,
in
calling
to
minde
thine
owne
couenant
made
in
baptisme
,
with
the
fruite
in
thy selfe
,
yet
good
order
requires
thy
presence
:
1.
Because
the
ordinance
belongs
not
onely
to
the
infants
,
parents
,
and
sureties
,
but
to
the
whole
Congregation
,
as
the
entring
of
a
free-man
into
a
Corporation
is
by
the
whole
.
2.
God
lookes
it
should
be
graced
,
and
not
scorned
by
turning
thy
back
vpon
it
.
Were
it
not
a
most
irreuerent
contempt
,
to
runne
out
from
the
Word
?
and
is
it
not
also
,
to
runne
from
the
Seale
?
especially
the
blessed
Trinitie
being
met
to
such
a
purpose
,
to
seale
such
benefits
to
a
member
of
that
Congregation
?
3.
Thy
presence
is
requisite
to
helpe
the
infant
by
prayer
,
to
ioyne
with
the
Congregation
in
prayer
,
and
in
praise
for
the
ingrafting
of
a
member
into
Christs
body
.
Vers.
14.
But
Iohn
put
him
backe
,
saying
,
I
haue
need
to
be
baptized
of
thee
,
and
commest
thou
to
mee
?
Sect.
2.
THis
is
a
part
of
the
dialogue
betweene
Christ
and
Iohn
:
verbis
vrgendo
obnixè
prohibebat
;
forbad
him
,
that
is
,
instantly
vrged
him
to
forbeare
,
and
refused
to
admit
him
,
and
that
with
some
contention
.
Why
did
he
so
?
First
,
in
respect
of
Christ
.
Secondly
,
in
respect
of
himselfe
:
1.
He
considered
his
owne
basenesse
,
I
am
not
worthy
to
loose
his
shooe
.
2.
His
own
vncleannesse
,
and
that
hee
was
a
sinner
,
and
needed
to
be
baptized
of
him
;
and
thought
it
vnmeet
,
that
a
sinner
should
wash
him
that
was
no
sinner
,
and
more
fit
,
that
himselfe
should
be
washed
by
him
.
Thirdly
,
in
respect
of
the
people
,
lest
(
seeing
him
baptized
)
they
should
mis-conceiue
of
him
:
as
,
to
be
a
sinner
,
and
as
one
of
the
multitude
,
needing
the
Baptisme
of
repentance
,
especially
seeing
before
the
people
were
baptized
,
they
came
confessing
their
sinnes
:
for
this
(
in
Iohns
conceit
)
might
both
wrong
Christ
,
and
the
people
,
and
weaken
the
testimony
that
himselfe
had
giuen
of
him
.
Whether
did
Iohn
erre
in
He
did
:
Whence
we
see
,
When
wilt
thou
restore
the
kingdome
to
Israel
?
And
Peter
,
Act.
10.
14.
being
bid
to
rise
and
eate
of
things
ceremoniall
forbidden
,
said
,
Not
so
,
Lord
;
for
no
vncleane
thing
hath
entred
into
my
lips
.
1.
Because
God
reueales
not
all
at
first
to
his
children
,
2.
That
being
stil
in
combat
,
they
might
watch
so
much
the
more
,
awake
out
of
drowsinesse
,
shake
off
security
,
not
triumph
before
victory
,
nor
suffer
their
weapons
to
rust
,
as
fearelesse
of
the
enemy
,
but
still
be
in
subduing
naturall
corruption
.
Paul
himselfe
needed
a
prick
in
the
flesh
.
This
is
the
reason
why
all
the
Canaanites
were
not
presently
subdued
,
Deut.
7.
22.
3.
To
humble
vs
,
and
keepe
vs
lowe
in
our
owne
eyes
,
when
we
see
what
a
gulfe
of
iniquitie
we
are
wholy
drowned
in
by
nature
,
that
euen
the
best
by
the
best
meanes
and
watch
cannot
be
free
;
and
consequently
,
seeing
herein
the
greatnesse
and
foulenesse
of
sin
,
we
might
also
behold
the
infinite
grace
of
God
for
his
,
Christ
remitting
it
.
4.
That
neither
themselues
should
be
puffed
vp
with
their
owne
great
gifts
,
nor
that
others
should
entertaine
too
great
an
opinion
of
the
best
,
as
being
aboue
the
nature
of
man
:
nor
yet
bee
discouraged
too
much
by
indwelling
corruption
,
seeing
the
best
are
in
the
same
conflict
against
it
as
we
are
:
nor
lastly
to
feare
the
preuailing
of
it
,
or
our
finall
falling
away
by
it
,
seeing
the
best
haue
been
preserued
by
the
power
of
God
to
saluation
,
notwithstanding
their
owne
weakenesse
.
5.
That
it
might
make
for
Gods
greater
glory
,
and
Satans
greater
confusion
,
by
reseruing
some
enemies
against
the
day
of
triumph
.
But
seeing
the
best
&
dearest
No
:
First
then
,
Secondly
,
Thirdly
,
I
haue
need
to
bee
baptized
of
thee
.
]
I
haue
need
to
be
baptized
of
thee
.
How
is
it
then
,
Vpon
whom
thou
shalt
see
the
Spirit
rest
,
that
is
he
:
the
which
signe
was
not
yet
accomplished
,
vntill
after
the
Baptisme
of
Christ
?
Iohn
was
filled
with
the
holy
Ghost
,
Behold
the
Lambe
of
God
:
for
now
hee
was
openly
manifested
by
this
signe
&
others
at
his
baptisme
,
not
to
Iohn
only
,
but
to
all
Israel
.
Out
of
this
knowledge
of
Christ
and
himselfe
,
hee
giueth
this
worthy
testimony
of
him
,
I
haue
neede
to
be
baptized
of
thee
:
I
came
of
Adam
,
and
contracted
pollution
:
thou
didst
not
,
but
wast
sanctified
of
the
holy
Ghost
to
be
a
sanctifier
of
all
;
Thou
art
Spirit
,
I
am
flesh
:
can
flesh
wash
the
Spirit
?
I
am
a
sinfull
creature
,
thou
who
hast
power
to
create
,
hast
also
the
power
of
sanctifying
;
Why
doest
thou
that
art
Lord
of
all
,
rich
ouer
all
,
seeke
wealth
at
my
hands
a
poore
and
needfull
creature
,
who
should
rather
begge
it
of
thee
?
hath
a
sound
man
any
neede
of
a
Physician
,
or
a
cleane
man
of
cleansing
?
what
spot
is
there
in
the
immaculate
&
spotlesse
Lambe
of
God
?
I
haue
neede
to
be
baptized
of
thee
:
]
in
which
worthy
profession
,
1.
The
greater
gifts
and
graces
a
man
hath
,
am
but
dust
and
ashes
:
and
the
neerer
the
Saints
come
to
God
,
and
are
more
graced
by
him
,
the
more
is
their
sense
of
their
owne
wants
.
Iob
hauing
heard
of
God
by
the
hearing
of
the
eare
in
the
ministry
,
now
more
familiarly
and
fully
,
euen
by
the
sight
of
the
eye
,
in
the
signes
of
his
speciall
presence
,
breaketh
out
into
these
words
,
I
abhorre
my selfe
,
and
repent
in
dust
and
ashes
,
chap.
42.
5
,
6.
Luk.
5.
8.
When
Peter
saw
the
dignity
and
diuinity
of
Christ
in
that
miraculous
draught
of
fishes
,
hee
said
,
Depart
from
me
,
Lord
,
for
I
am
a
sinfull
man
.
Why
would
Peter
cast
off
his
Master
,
or
be
cast
off
?
No
,
(
for
he
fell
at
his
knees
:
)
but
the
maiestie
of
Christ
forced
him
to
descend
into
himselfe
,
and
to
see
himselfe
vtterly
vnworthy
of
the
company
or
fellowship
of
Christ
:
Besides
,
the
sight
of
his
sinne
made
him
feare
,
lest
,
if
hee
should
be
so
neere
Christ
,
hee
might
reuenge
his
sinne
.
1.
2.
As
in
all
other
plants
the
roote
groweth
according
to
the
encreasing
of
other
parts
:
so
in
this
plant
of
grace
in
the
ground
of
mans
heart
by
Gods
finger
,
the
roote
of
grace
,
which
is
true
humility
,
groweth
with
euery
other
grace
.
First
then
,
Secondly
,
2.
Why
?
did
not
he
preach
the
doctrine
of
repentance
?
Hee
meanes
heere
that
baptisme
,
But
what
needed
Iohn
the
baptisme
True
it
is
,
The
Saints
of
God
in
Scripture
all
grace
;
namely
,
both
of
that
first
and
eternall
grace
of
election
,
and
also
of
all
secondary
and
consequent
graces
,
whereby
such
as
are
elected
,
are
in
due
time
called
,
iustified
,
sanctified
,
and
led
vnto
glory
and
saluation
.
Isa.
45.
24
,
25.
In
the
Lord
I
haue
righteousnes
&
strength
:
the
whole
seed
of
Israel
shall
be
iustified
,
and
shall
glorie
in
the
Lord
.
1.
2.
They
know
,
that
to
come
by
blessing
,
they
must
cast
away
their
owne
ragges
,
and
then
put
on
the
garment
of
their
elder
brother
,
which
being
a
long
white
robe
,
it
needeth
neither
eeking
nor
patching
;
a
garment
of
Gods
making
,
as
Iohn
here
acknowledgeth
Christ
,
and
euery
way
fit
.
3.
Euery
good
and
perfect
gift
is
from
the
Father
of
lights
;
and
if
we
haue
not
a
bit
of
bread
of
our
owne
,
but
by
prayer
,
how
haue
we
of
our selues
any
thing
of
higher
straine
?
Wee
must
therefore
in
the
whole
matter
of
saluation
,
Onely
Christ
,
Onely
Christ
.
Secondly
,
abhorre
all
Popish
religion
,
Thirdly
,
And
commest
thou
to
me
?
It
was
a
good
Antecedent
,
that
hee
needed
Christs
baptisme
,
but
it
was
an
ill
consequent
,
that
therefore
Christ
should
not
come
to
him
.
Our
corrupt
nature
is
ready
to
inferre
vpon
good
grounds
false
consequents
;
vpon
free
iustification
by
faith
,
a
neglect
of
good
workes
;
vpon
the
doctrine
of
predestination
,
a
carelesnesse
and
leaue
to
doe
what
wee
list
;
vpon
the
doctrine
of
Gods
mercie
,
a
boldnesse
and
licentiousnesse
in
sinne
;
vpon
the
doctrine
of
care
for
our
family
,
a
couetous
earthlinesse
.
Verse
.
15.
Suffer
now
:
for
so
it
behoueth
vs
to
fulfill
all
righteousnesse
:
so
he
suffered
him
.
Sect.
3.
SVffer
now
;
Let
it
be
so
now
for
the
time
of
my
abasement
,
By
righteousnesse
here
is
meant
,
not
any
speciall
vertue
,
but
generally
perfection
of
all
vertues
,
namely
,
whatsoeuer
the
Law
of
God
requireth
;
for
that
is
the
rule
of
all
righteousnesse
.
The
fulfilling
of
all
righteousnesse
is
perfect
and
absolute
obedience
vnto
all
Gods
holy
constitutions
and
ordinances
,
according
to
those
many
precepts
in
Scripture
,
as
Deut.
11.
32.
Take
heed
that
yee
doe
all
the
commaundements
and
lawes
that
I
haue
set
before
you
this
day
:
and
6.
1
,
2
,
and
4.
6
,
&c.
This
fulfilling
of
righteousnesse
the
Law
looking
for
at
our
hands
in
our
owne
persons
,
but
being
now
impossible
because
of
the
flesh
,
Rom.
8.
3
God
sent
his
owne
Sonne
in
the
similitude
of
sinfull
flesh
,
that
the
righteousnesse
of
the
Law
might
bee
fulfilled
in
vs
,
not
by
way
of
inherency
,
but
of
imputation
,
not
by
doing
,
but
by
beleeuing
.
And
this
fulfilling
of
righteousnesse
our
Sauiour
here
speaks
of
,
wherby
as
a
most
obedient
seruant
of
God
,
&
our
surety
,
he
was
voluntarily
subiected
to
all
Gods
ordinances
.
Thus
to
satisfy
the
law
,
he
must
be
circumcised
;
for
that
Moses
his
law
required
:
he
would
bee
presented
in
the
temple
,
Luk.
2.
21
,
22.
As
it
is
written
,
&c.
At
12.
yeeres
he
came
vp
to
Ierusalem
after
the
custome
of
the
feast
,
vers.
42.
He
was
after
this
subiect
to
his
parents
,
vers.
51.
for
so
the
Law
required
:
and
hee
that
hitherto
had
fulfilled
all
legall
rights
and
obseruances
,
now
at
this
time
must
vndertake
another
,
which
was
yet
wanting
.
But
what
law
or
ordinance
was
there
for
baptisme
,
It
was
decreed
by
the
whole
ministery
of
the
Spirit
,
But
why
doth
Christ
say
,
In
the
righteousnesse
,
Our
Sauiour
seeth
Iohn
in
an
error
,
Sic
volo
,
sic
iubeo
,
—
but
vouchsafeth
him
a
meek
and
modest
answere
,
whereby
1.
he
labours
to
roote
out
his
error
.
2.
To
leade
him
into
his
dutie
.
3.
To
leade
vs
into
our
dutie
in
dealing
with
weake
offenders
.
1.
He
answers
him
,
to
roote
out
his
error
:
so
hee
dealt
with
Peter
,
2.
Christ
leads
Iohn
into
his
dutie
most
gently
,
which
was
to
looke
to
his
calling
,
and
not
pretend
modestie
,
or
reuerence
to
hinder
him
in
the
same
.
This
was
Peters
error
,
Ioh.
13.
8.
hee
would
not
in
modestie
haue
Christ
wash
his
feete
,
till
Christ
tolde
him
that
then
hee
must
haue
no
part
in
him
.
Oh
then
(
said
Peter
)
not
my
feete
onely
,
but
my
head
and
hands
and
all
.
God
had
called
Abraham
to
kill
his
sonne
:
he
must
not
now
pretend
nature
or
pitie
,
or
the
promise
,
&c.
to
hinder
him
;
Gods
will
and
calling
must
bee
his
square
:
Teaching
1.
Ministers
to
haue
respect
more
to
their
calling
,
than
to
the
greatnesse
of
any
mans
person
:
for
1.
God
sends
them
equally
to
all
.
2.
In
the
ministrie
all
are
one
.
In
the
kingdome
of
God
there
is
no
difference
:
herein
Moses
failed
,
Exod.
3.
11.
saying
,
Who
am
I
,
that
I
should
goe
to
Pharaoh
,
&
c
?
his
calling
should
haue
bin
in
his
eye
,
not
Pharaohs
greatnesse
.
2.
Again
it
teacheth
,
that
whatsoeuer
God
commandeth
,
no
respect
of
man
must
hinder
vs
from
it
.
Gal.
1.
16.
When
God
called
Paul
to
reueale
his
Sonne
among
the
Gentiles
,
immediatly
he
communicated
not
with
flesh
and
bloud
:
So
in
our
ministery
we
may
not
commune
with
flesh
and
bloud
,
but
goe
resolutely
to
worke
,
and
say
as
Nathan
did
to
Dauid
,
Thou
art
the
man
;
nor
forecast
issues
and
successes
,
but
doe
our
dutie
,
and
leaue
all
vnto
God
.
3.
In
our
religion
for
holding
or
not
holding
it
,
we
may
not
eye
man
or
the
lawes
of
man
,
or
goe
by
the
perswasioe
of
man
,
but
tread
all
that
vnder
our
feet
,
as
the
three
Children
and
all
the
Martyrs
haue
done
.
4.
In
our
common
courses
of
administring
iustice
and
equitie
we
must
not
respect
persons
,
fauour
or
disfauour
,
but
what
Gods
word
and
a
good
conscience
informed
thence
tels
vs
is
our
dutie
,
especially
if
a
man
haue
taken
an
oath
to
a
corporation
so
to
doe
.
3.
Our
Sauiour
in
the
manner
of
his
speech
with
Iohn
leads
vs
into
our
dutie
,
namely
,
1.
Wee
frame
our selues
to
the
commandement
,
by
the
spirit
of
mecknesse
:
and
2.
Tim.
2.
25.
Instructing
with
meeknesse
the
contrary-minded
,
waiting
if
at
any
time
they
may
be
pluckt
out
of
the
snare
of
the
diuell
.
2.
We
tread
in
the
steps
of
our
Sauiour
Christ
,
of
whom
it
was
prophecied
,
that
he
should
not
crie
,
nor
cause
his
voyce
to
be
heard
in
the
streets
;
a
bruised
reed
he
should
not
breake
,
Isai.
42.
2.
&
53.
7.
When
he
was
oppressed
and
afflicted
,
he
opened
not
his
mouth
.
How
meekely
answered
hee
him
,
that
smote
him
vniustly
,
Iohn
18.
23.
If
I
haue
euill
spoken
,
beare
witnesse
of
the
euil
?
and
how
meekly
did
he
call
Iudas
friend
,
comming
to
apprehend
and
betray
him
?
3.
Wee
manifest
a
notable
fruit
of
the
spirit
,
called
the
Spirit
of
meeknesse
,
&
hath
in
it
the
pith
of
loue
,
which
when
it
accompanieth
a
reproofe
,
it
is
that
oyle
,
euen
the
precious
oyle
which
breaks
not
the
head
,
Psal.
141.
5.
4.
We
take
the
course
to
doe
good
by
reproofe
;
whereas
to
reprooue
with
rancor
and
malice
,
seeking
rather
to
disgrace
,
than
to
reforme
the
party
,
hath
no
promise
,
no
good
effect
,
Pro.
15.
1.
A
soft
answere
puts
away
wrath
,
but
grieuous
words
stirre
vp
anger
:
and
25.
15.
A
soft
tongue
breaketh
the
bones
:
and
Rom.
12.
20.
A
meeke
and
gentle
behauiour
heapes
coles
on
the
enemies
head
.
See
the
example
of
Gideon
appeasing
the
men
of
Ephraim
,
Iudg.
8.
1
,
2
,
3.
and
Abigail
Dauid
,
1.
Sam.
25.
But
if
Iohn
had
sinned
of
obstinacy
or
wilfulnesse
,
Christ
would
haue
been
plainer
and
rougher
with
him
,
as
Matth.
23.
hee
denounced
many
woes
against
the
Scribes
and
Pharisies
.
For
this
is
a
rule
of
all
reproofes
,
They
must
bee
so
tempered
,
as
that
the
party
reproued
may
be
brought
to
a
true
sight
of
his
sinne
,
and
to
be
pricked
in
hart
,
if
it
bee
possible
:
God
himselfe
doth
so
reproue
,
as
he
sets
mens
sinnes
in
order
before
them
,
Psalm
.
50.
21.
If
a
man
will
still
winke
and
shut
his
eyes
,
or
goe
on
in
contempt
of
God
and
his
ordinances
,
hee
must
bee
dealt
plainly
withall
:
a
cold
and
perfunctory
reproofe
,
such
as
Eli
vsed
,
will
doe
no
good
;
yet
in
this
plaine
reproofe
there
must
bee
such
carriage
,
as
the
party
may
see
himselfe
rather
reproued
by
God
,
than
by
vs
:
See
2.
Cor.
13.
2.
Againe
,
in
that
Christ
affirmeth
,
fulfill
it
.
Rom.
10.
4.
Christ
is
the
end
of
the
Law
,
for
righteousnesse
to
euery
beleeuer
.
How
did
Christ
fulfill
the
Law
?
He
fulfilled
,
1.
Of
the
godly
,
1.
by
imputation
,
Rom.
5.
19.
By
the
obedience
of
one
,
many
are
made
iust
:
and
this
is
by
giuing
faith
to
the
Elect.
2.
By
inchoation
,
and
renouation
of
their
nature
by
the
Spirit
,
writing
the
Law
in
their
hearts
,
Ier.
31.
33.
and
making
them
to
walke
in
his
waies
,
Ezech.
36.
27.
But
this
fulfilling
is
weake
,
and
onely
begun
in
this
life
,
wherein
the
best
(
in
their
minds
)
serue
the
Law
of
God
,
but
in
their
flesh
,
the
Law
of
sin
,
Rom.
7.
22.
2.
Of
the
wicked
,
by
executing
the
curse
vpon
them
,
and
so
they
fulfill
it
in
the
condition
of
it
,
because
they
doe
not
in
their
conformity
yeeld
vnto
it
.
But
by
what
bond
was
Christ
tyed
to
fulfill
the
righteousnesse
Galath.
4.
made
of
a
woman
:
that
is
,
not
begotten
;
and
made
vnder
the
Law
,
not
borne
vnder
the
Law
.
For
Christ
was
,
and
is
,
the
Lord
of
the
Law
,
as
the
Sonne
of
man
is
the
Lord
of
the
Sabbath
,
and
by
his
nature
(
as
Lord
of
the
Law
)
is
not
subiected
vnto
it
,
but
by
meere
and
voluntary
condition
of
will
,
abased
himselfe
,
and
subiected
himselfe
vnto
it
;
and
not
as
a
priuate
person
,
but
as
a
pledge
and
surety
,
and
that
in
our
stead
representing
the
persons
of
all
the
Elect
:
Thus
saith
the
Apostle
,
made
sin
for
vs
,
and
a
curse
,
&c.
All
which
shewes
,
that
it
was
a
voluntary
subiection
,
and
a
free-will
offering
of
himselfe
;
for
else
could
it
not
haue
been
acceptable
.
Neither
may
any
man
stumble
at
that
common
obiection
,
wherby
they
would
make
Christ
merit
for
himselfe
,
and
all
this
fulfilling
of
righteousnesse
to
be
necessary
for
himselfe
;
because
his
flesh
and
man-hood
was
a
creature
,
and
ought
homage
to
God
as
Creator
.
I
answere
,
The
man-hood
of
Christ
is
considered
two
wayes
:
1.
as
seuered
from
the
Deity
,
and
in
it selfe
;
and
thus
it
owes
all
obedience
to
God
:
but
2.
as
from
the
very
first
conception
,
it
was
receiued
into
the
vnity
of
the
second
person
,
and
became
a
part
thereof
;
and
thus
it
hath
an
eternall
righteousnesse
from
the
first
moment
,
and
is
exempted
from
the
common
condition
and
obligation
of
all
other
men
,
and
freed
from
the
common
bond
of
obedience
.
Thus
our
comfort
is
euery
way
enlarged
,
in
that
Christ
did
all
for
vs
;
not
by
any
such
necessity
of
nature
as
wee
,
but
by
free
choyce
and
election
of
will
,
by
which
his
whole
obedience
was
a
free-will
offering
.
Heereby
Christ
is
concluded
to
bee
perfect
God
:
The
Lord
our
righteousnesse
:
and
35.
16.
He
that
shall
call
her
,
is
The
Lord
our
righteousnesse
.
And
hee
that
can
thus
iustifie
beleeuers
,
is
God
;
because
hee
can
both
merit
,
and
impute
a
perfect
righteousnesse
,
and
by
renewing
their
nature
,
and
donation
of
the
Spirit
,
begin
,
and
accomplish
the
same
in
themselues
.
Secondly
,
obserue
the
goodnesse
,
perfection
,
Thirdly
,
hath
fulfilled
all
righteousnesse
.
Fourthly
,
Further
,
keepe
all
my
commandements
!
and
ver.
32
,
33.
You
shal
not
turn
aside
to
the
right
hand
,
or
to
the
left
:
you
shall
walke
in
all
the
wayes
,
which
the
Lord
your
God
hath
commanded
you
.
Phi.
4.
8.
Whatsoeuer
things
are
honest
,
iust
,
true
,
of
good
report
,
thinke
on
these
things
,
and
doe
them
.
1.
The
whole
Word
of
God
calls
for
it
:
2.
The
worke
of
grace
disposeth
the
heart
and
soule
equally
to
one
good
thing
as
well
as
to
another
:
the
sound
grace
of
Regeneration
changeth
the
whole
man
,
and
reneweth
the
whole
nature
with
all
the
powers
thereof
.
And
indeede
heere
lyeth
a
maine
difference
betweene
a
sound
heart
and
an
hypocrite
:
one
will
seeme
to
doe
many
things
with
Saul
,
but
Agag
shall
be
spared
;
yea
,
and
can
doe
many
things
with
Herod
,
but
will
hold
his
Herodias
;
the
other
hath
respect
to
all
the
Commaundements
,
3.
The
eye
of
the
Lord
is
vpon
euery
man
,
to
watch
him
how
farre
hee
is
wanting
in
any
good
work
,
which
he
hath
giuen
him
calling
&
meanes
vnto
,
and
as
he
is
ready
to
commend
the
presence
of
any
true
grace
,
to
encourage
it
:
so
taketh
he
notice
of
that
which
is
wanting
,
partly
to
reprooue
the
want
,
and
partly
to
prouoke
vs
to
the
purchase
of
it
.
Thus
he
testifieth
of
many
of
the
Kings
of
Iudah
,
who
were
highly
commended
in
some
things
,
but
failed
in
others
;
either
the
high
places
were
not
taken
away
wholy
,
or
some
league
was
made
with
Gods
enemies
,
or
some
forgetfulnesse
ouertook
them
:
So
the
Spirit
in
the
new
Testament
,
writing
to
the
Churches
,
4.
As
it
yeelds
thee
comfort
of
soundnesse
here
,
so
it
aduanceth
and
furthereth
thy
reckoning
,
and
prepareth
a
comfortable
account
for
hereafter
.
How
rich
might
a
man
be
in
good
workes
?
what
an
Haruest
might
hee
make
account
of
?
what
a
crowne
of
righteousnesse
might
he
expect
,
that
were
carefull
in
this
endeuour
to
looke
to
doe
one
duty
as
well
as
another
?
5.
This
was
the
commendation
of
sound
Christians
in
time
past
:
Zacharie
and
Elizabeth
walked
in
all
the
ordinances
of
God
without
reproofe
;
first
,
they
framed
their
liues
to
all
Gods
commandements
,
and
then
they
are
said
to
keep
them
,
or
to
walk
in
them
.
1.
Because
Christs
keeping
of
them
was
imputed
to
them
.
2.
Because
themselues
were
renued
by
the
Spirit
to
keepe
all
,
not
legally
in
the
perfect
act
,
but
euangelically
in
the
endeuour
to
keepe
them
,
and
griefe
in
failing
.
Thus
Paul
encourageth
and
commendeth
the
Romanes
,
chap.
15.
4.
that
they
were
full
of
goodnesse
;
and
Dorcas
,
Act.
9.
36.
that
she
was
full
of
good
workes
.
Wee
must
therefore
account
the
whole
word
of
God
our
rule
of
life
,
Secondly
,
It
were
infinite
to
shew
the
particular
duties
in
their
seuerall
rankes
,
all
which
must
haue
place
in
Christian
life
:
onely
consider
,
that
there
is
no
man
,
which
is
not
bound
,
1.
to
all
duties
of
religion
and
godly
life
.
2.
To
all
duties
concerning
outward
righteousnesse
,
which
all
men
claime
.
3.
To
all
speciall
duties
charged
vpon
him
by
vertue
of
that
society
,
wherof
hee
is
a
member
,
whether
Church
,
Common-wealth
,
or
family
.
And
for
the
better
performance
of
them
all
,
obserue
these
rules
:
1.
Make
conscience
of
this
duty
,
as
knowing
that
omission
of
duties
,
and
failing
in
them
,
shall
receiue
sentence
against
them
,
as
well
as
commissions
:
Depart
from
mee
,
2.
Looke
what
thou
art
called
vnto
;
and
in
thy
calling
,
what
is
most
needfull
and
necessary
,
and
that
doe
;
wisely
preferring
the
generall
calling
,
before
the
speciall
,
and
heauenly
things
before
earthly
:
as
for
other
mens
matters
,
meddle
not
vncalled
;
and
for
things
lawfull
,
if
not
so
necessary
,
bee
not
so
conuersant
in
them
.
3.
Keepe
thy selfe
in
a
readinesse
to
euery
good
worke
,
both
in
respect
of
thy selfe
,
and
others
:
Know
that
thou
hast
alwayes
one
iron
in
the
fire
,
a
soule
to
saue
,
Election
to
make
sure
,
which
requireth
all
diligence
:
and
now
is
thy
day
,
thy
tide
,
thy
tearme-time
;
thou
maist
not
slacke
thy
opportunity
:
And
for
thy
brethren
,
if
thou
canst
doe
them
good
to
day
in
soule
or
body
,
delay
not
till
to
morrow
.
Say
not
vnto
thy
neighbour
,
Goe
,
and
come
againe
,
and
to
morrow
I
will
giue
,
when
thou
hast
it
by
thee
,
Prou.
3.
28.
This
may
be
the
last
day
of
doing
thy selfe
,
or
others
good
,
and
therefore
accept
it
.
4.
Hee
that
would
fulfill
all
,
must
not
onely
take
occasions
offered
,
but
euen
seeke
them
,
and
watch
them
,
as
being
glad
to
obtaine
them
.
So
did
the
Patriarkes
,
they
watched
at
their
gates
,
to
whom
they
might
shew
mercy
,
and
ran
a
farre
off
to
force
them
to
accept
it
:
so
should
the
sonnes
of
Abraham
seeke
out
to
relieue
Christ
in
his
members
,
those
that
are
truly
poore
indeed
:
heere
is
a
note
of
a
cheerfull
Christian
,
when
loue
and
mercy
flow
from
him
,
and
are
not
forced
.
5.
So
contriue
thy
course
and
businesse
,
that
neither
duties
of
piety
hinder
the
duty
of
thy
calling
,
nor
these
stand
in
the
others
way
.
God
is
a
God
of
order
,
and
hath
not
appointed
one
duty
to
destroy
and
eate
vp
another
,
but
to
feed
and
strengthen
one
another
.
Eccl.
8.
5.
The
heart
of
the
wise
knowes
time
and
iudgement
;
knowes
how
to
subordinate
duties
,
and
not
make
them
opposite
:
the
heart
of
the
wise
will
forecast
for
the
Sabbath
afore-hand
,
and
so
order
the
weekes
businesse
,
as
the
Lords
Sabbath
bee
not
encroched
vpon
.
The
heart
of
the
wise
will
so
husband
opportunities
,
and
manage
the
affaires
of
his
calling
,
that
the
priuate
seruice
of
God
in
the
family
shall
not
be
interrupted
:
as
prayer
,
reading
,
&c.
which
is
often
omitted
through
want
of
prouidence
,
which
would
haue
allotted
time
for
it
,
which
some
domesticall
distraction
hath
deuoured
.
The
heart
of
the
wise
will
order
times
and
seasons
,
as
there
shall
bee
place
for
euery
good
worke
in
the
weeke
day
,
and
especially
for
the
best
workes
;
as
if
there
bee
a
publike
exercise
of
religion
,
it
were
hard
if
a
good
heart
could
not
gaine
one
houre
in
the
weeke-day
to
watch
with
Christ
;
if
it
were
any
thing
else
,
which
went
with
the
streame
of
corruption
,
as
to
any
gaming
,
sporting
,
or
some
vnwonted
occasion
,
twice
as
much
time
would
either
bee
redeemed
,
or
insensibly
lost
.
Doc
as
you
doe
in
your
trades
,
in
this
trade
of
godlinesse
:
many
seuerall
businesses
belong
to
euery
trade
,
yet
a
wise
man
so
casts
them
,
as
one
crosseth
not
,
but
helpeth
forward
another
.
6.
See
that
no
time
passe
thee
,
of
which
thou
canst
not
make
a
good
account
:
hast
thou
so
many
things
to
doe
,
and
lettest
precious
time
slip
and
doe
none
of
them
?
1.
Pet.
1.
17.
Passe
the
whole
time
of
your
dwelling
heere
in
feare
,
and
,
Redeeme
the
time
,
because
the
dayes
are
euill
.
There
is
no
time
,
wherein
God
and
thy
neighbour
,
or
thy selfe
,
the
Church
or
Common-wealth
,
or
thy
family
,
or
the
Saints
abroad
call
not
for
some
dutie
from
thee
;
and
canst
thou
stand
idle
in
the
vineyard
,
hauing
so
much
worke
before
thee
?
Hast
thou
all
righteousnesse
to
fulfill
in
endeuour
?
and
canst
thou
finde
an
idle
time
to
intend
no
whit
at
all
?
Oh
lay
vp
these
rules
,
and
they
will
be
excellent
helpes
to
set
thee
forward
after
Christ
,
till
in
the
way
that
himselfe
hath
appointed
,
thou
commest
vnto
him
to
receiue
the
fruit
of
righteousnesse
.
Then
he
suffered
him
.
Sect.
4.
IOhn
hearing
Christ
giue
such
a
sound
reason
for
his
fact
,
Whence
note
the
singular
modesty
of
this
holy
man
,
haue
I
spoken
,
but
I
will
answere
no
more
,
yea
twice
,
but
I
will
proceed
no
further
.
The
like
we
see
in
Dauid
,
when
Abigail
met
him
and
perswaded
him
from
his
purpose
,
1.
Sam.
25.
32.
Blessed
be
the
Lord
that
sent
thee
,
and
blessed
bee
thy
counsell
,
and
blessed
bee
thou
that
hast
kept
mee
from
bloud
.
Thus
did
the
Israelites
at
at
the
counsell
of
Obed
the
Prophet
,
concerning
the
spoiles
and
captiues
,
2.
Chron.
28.
13
,
14.
1.
2.
It
is
a
note
of
the
loue
of
truth
,
which
a
man
magnifieth
in
his
iudgement
and
practice
with
denying
himselfe
.
3.
Continuance
in
a
knowne
error
,
addeth
wilfulnes
to
ignorance
,
and
when
men
see
and
wil
not
see
,
God
giues
them
vp
to
hardnes
of
heart
,
Isa.
6.
9
,
10.
and
to
strong
delusion
,
2.
Thess.
2.
4.
The
Lord
noteth
it
for
the
way
of
the
foole
,
First
then
,
Secondly
,
Thirdly
,
Vers.
16.
And
Iesus
,
when
hee
was
baptized
,
came
straight
out
of
the
water
,
and
loe
,
the
heauens
were
opened
vnto
him
,
and
hee
saw
the
Spirit
of
God
descending
like
a
Doue
,
and
lighting
vpon
him
.
Sect.
5.
NOw
followeth
the
solemne
inuesting
of
Christ
into
his
office
by
three
wonderfull
and
admirable
effects
:
first
,
But
first
it
is
said
,
that
Christ
,
so
soone
as
hee
was
baptized
,
came
straight
out
of
the
water
,
and
this
not
without
iust
reason
:
for
1.
whereas
Iohn
in
his
baptisme
of
others
preached
vnto
them
,
and
admonished
them
to
looke
to
their
faith
and
repentance
,
and
before
they
came
out
of
the
water
,
instructed
them
in
the
doctrine
of
Baptisme
,
and
exhorted
to
bring
forth
fruites
worthy
repentance
,
vers.
8.
so
as
they
were
stayed
awhile
(
as
it
seemeth
)
after
their
baptisme
,
Christ
presently
ascended
;
where
Iohns
wisedome
is
commended
in
putting
difference
betweene
the
person
of
Christ
and
others
:
he
knew
,
that
though
Christ
must
be
baptized
with
his
baptisme
,
yet
he
needed
not
his
instruction
:
and
teacheth
Ministers
wisely
to
see
into
the
estate
of
their
people
,
that
they
performe
duties
to
them
according
to
their
seuerall
necessities
.
2.
It
sheweth
the
willingnes
of
Christ
to
vndertake
his
office
;
he
staied
no
longer
than
he
must
needs
:
and
indeed
all
his
obedience
was
most
voluntarie
,
teaching
vs
also
to
make
haste
,
&
not
delay
in
doing
the
worke
which
God
hath
committed
to
vs
.
Psal.
119.
60.
and
ver.
32.
I
will
runne
the
way
of
thy
commandements
when
thou
shalt
enlarge
my
heart
:
we
loue
quicke
seruants
,
and
so
doth
God
.
3.
Christ
stayed
not
in
the
water
,
but
hasted
to
receiue
the
Spirit
promised
in
his
baptism
,
and
teacheth
vs
not
to
stay
in
outward
washings
,
but
hasten
our selues
to
the
Spirit
,
without
which
,
all
externall
washings
auaile
nothing
:
it
is
meet
to
vse
the
outward
meanes
as
Christ
did
,
but
not
to
stay
in
them
:
for
,
further
than
the
Spirit
accompanies
them
,
they
are
but
dead
and
powerlesse
.
4.
This
speedie
comming
out
of
the
water
,
was
a
type
of
his
rising
from
vnder
our
sinne
,
which
his
baptisme
washed
away
,
and
of
ours
in
him
.
Againe
,
the
Euangelist
Luke
hath
another
circumstance
,
chap.
3.
21.
That
Christ
as
he
was
baptized
,
did
pray
.
It
is
vndoubted
,
For
the
first
,
he
was
now
baptized
,
and
in
regard
of
that
hee
prayed
,
and
teacheth
vs
,
1.
in
that
hee
first
was
baptized
,
and
then
prayed
,
that
wee
must
be
first
cleansed
and
sanctified
,
and
then
pray
:
men
must
lift
pure
hands
with
pure
hearts
in
euery
place
,
God
will
not
heare
sinners
;
hands
full
of
blood
,
and
an
heart
full
of
hypocrisie
,
make
prayer
abominable
:
therefore
wash
you
and
make
you
cleane
,
and
then
come
,
and
we
will
reason
together
,
saith
the
Lord
,
Isa.
1.
16.
2.
In
receiuing
the
Sacrament
,
a
holy
heart
knowes
that
hee
hath
to
doe
with
God
,
and
lifteth
it selfe
aboue
sensible
elements
;
it
labours
to
approue
it selfe
to
God
,
and
lookes
not
at
men
,
but
at
God
and
his
couenant
,
and
renewes
it selfe
with
faith
,
repentance
,
&
inuocation
.
3.
In
that
Christ
goeth
to
God
for
a
blessing
vpon
the
Sacrament
receiued
,
we
learne
that
all
the
grace
,
holinesse
,
and
efficacie
of
any
Sacrament
is
to
be
obtained
,
continued
and
encreased
by
the
meanes
of
prayer
.
For
the
second
,
Christ
prayed
in
respect
of
that
hee
was
to
doe
.
1.
Hee
was
now
to
be
declared
that
great
Prophet
of
his
Church
,
Deut.
18.
18.
And
the
whole
ministry
of
the
new
testament
was
now
to
be
deliuered
and
consecrated
in
him
,
&
therfore
vndertaking
this
great
worke
,
he
goeth
to
his
Father
for
blessing
and
successe
in
it
.
2.
He
was
now
in
a
solemne
manner
by
sundry
testimonies
from
heauen
,
to
be
set
apart
for
the
worke
of
Redemption
,
and
the
saluation
of
man
being
lost
,
a
ministry
which
men
and
Angels
were
all
too
weake
for
:
and
no
maruaile
if
he
pray
to
his
Father
for
sufficient
strength
and
grace
to
vndergoe
the
same
.
3.
He
knew
that
the
heauens
were
to
be
opened
,
and
therefore
he
will
be
in
prayer
,
to
shew
the
power
of
prayer
,
that
it
pierceth
the
heauens
,
and
entreth
the
presence
of
God
,
and
preuaileth
for
blessing
.
4.
The
Spirit
was
to
descend
vpon
him
,
and
therefore
hee
would
be
in
prayer
,
to
teach
vs
,
that
the
prayers
of
Gods
children
are
of
that
force
,
that
they
bring
downe
the
holy
Ghost
with
all
graces
vpon
earth
;
as
else-where
it
is
said
,
5.
God
the
Father
was
to
testifie
of
him
as
hee
neuer
did
of
any
:
Christ
would
be
apart
at
prayer
,
not
only
that
the
people
should
not
mistake
the
person
,
on
whom
the
Spirit
descended
,
and
the
voice
was
vttered
,
but
also
that
wee
might
note
,
that
faithfull
prayer
doth
cause
God
to
giue
some
euident
testimony
or
other
vpon
those
,
with
whom
hee
is
well-pleased
:
for
prayer
from
time
to
time
hath
procured
Gods
louing
fauour
to
his
children
,
and
the
fruites
of
it
in
all
necessary
blessings
,
spirituall
and
temporall
.
Now
,
in
that
Christ
here
vndertaketh
his
office
,
and
the
Sacrament
with
prayer
,
we
learne
,
that
Whatsoeuer
we
take
in
hand
,
First
,
the
parts
of
Gods
worship
.
1.
Secondly
,
Whatsoeuer
yee
shall
doe
in
word
or
deede
,
doe
all
in
the
name
of
the
Lord
Iesus
,
giuing
thankes
to
God
:
a
generall
rule
for
all
the
actions
of
thy
calling
,
yea
,
of
thy
life
,
and
for
all
the
words
of
thy
mouth
,
is
this
:
Begin
with
Christ
,
and
end
with
him
,
that
it
may
be
to
his
glory
.
This
prayer
hath
two
parts
:
1.
Petition
before
,
whereby
especially
in
the
beginning
of
the
day
,
&
the
work
of
it
,
a
Christian
craues
Gods
assistance
,
blessing
,
&
acceptance
.
2.
Thankesgiuing
at
the
end
of
the
day
,
&
of
his
labour
,
for
his
calling
,
for
the
free
vse
of
it
,
and
Gods
blessing
in
the
successe
:
Both
are
necessary
;
1.
Because
euery
creature
of
God
,
Whatsoeuer
yee
shall
aske
in
my
name
,
it
shall
be
done
vnto
you
:
Whatsoeuer
we
would
haue
God
to
giue
vs
,
wee
must
not
expect
it
out
of
the
same
condition
,
2.
Such
is
our
weakenesse
,
as
when
we
doe
any
thing
the
best
we
can
,
we
had
need
to
pray
to
doe
it
better
,
and
for
pardon
that
we
haue
done
it
no
better
:
which
if
it
bee
true
in
externall
things
and
duties
,
wherein
we
are
better
acquainted
,
much
more
in
spirituall
,
wherein
our
ability
is
much
lesse
.
3.
We
neuer
receiue
so
much
fauour
from
God
,
but
we
still
stand
in
need
to
craue
more
,
nor
neuer
so
little
,
but
that
we
haue
much
to
be
thankefull
for
.
This
doctrine
serues
to
reproue
They
may
likewise
see
their
errour
and
reforme
it
,
Thirdly
,
let
this
example
of
Christ
,
1.
Heerein
lies
a
difference
betweene
the
child
of
God
,
walketh
with
God
,
lifting
vp
his
heart
to
God
in
holy
meditations
and
prayers
continually
,
as
iust
occasion
is
offered
;
and
therefore
by
this
title
the
Scripture
describeth
true
Christians
,
Act.
2.
41.
And
Paul
saluteth
all
the
faithfull
that
call
vpon
the
name
of
the
Lord
,
1.
Cor.
1.
2.
The
other
are
noted
,
Psal.
14.
4.
by
this
marke
,
They
call
not
vpon
God
.
Prayer
is
as
the
breath
,
whereby
wee
know
whether
a
man
liue
the
spirituall
life
or
no
:
a
child
that
cries
not
,
is
dead
and
still-borne
,
as
we
say
;
no
prayer
,
no
breath
of
the
Spirit
,
&
no
breath
,
no
life
.
2.
Our
owne
benefit
calleth
for
this
duty
;
all
good
comes
vnto
vs
by
reason
of
the
great
power
of
prayer
,
which
auaileth
to
set
heauen
open
,
to
bring
down
the
Spirit
,
to
pacific
God
,
and
appease
him
being
offended
.
We
see
what
great
and
extraordinary
things
the
Saints
haue
obtained
by
prayer
;
Moses
,
Elias
,
&c.
And
lest
we
should
thinke
that
these
examples
appertaine
not
to
vs
weake
and
silly
men
,
the
Apostle
Iames
vrgeth
this
as
an
argument
to
force
vs
to
prayer
,
by
the
practice
of
Eliah
,
who
prayed
that
it
might
not
raine
,
3.
It
is
a
notable
fence
against
sinne
:
for
,
as
the
more
sin
preuailes
,
the
lesse
can
a
man
pray
;
so
,
the
more
he
prayes
,
the
lesse
is
he
ouertaken
with
sinne
.
When
the
true
man
is
assaulted
,
if
he
cry
for
helpe
,
the
theefe
runnes
away
;
and
so
doth
sinne
,
(
a
theefe
which
euer
doggeth
and
besetteth
vs
to
rob
vs
,
and
steale
away
grace
)
if
we
can
cry
mightily
to
God
.
4.
Acquaint
thy selfe
with
God
;
for
the
times
come
when
nothing
will
stand
by
thee
but
his
helpe
;
and
therefore
vse
prayer
,
to
be
familiarly
acquainted
with
him
:
know
him
now
in
the
time
of
thy
prayer
,
that
he
may
know
thee
in
the
day
of
thy
distresse
.
And
lo
,
the
heauens
were
opened
vnto
him
.
Sect.
6.
NOw
it
followeth
,
that
wee
speake
of
those
three
admirable
euents
,
which
followed
the
Prayer
holy
Ghost
descending
in
the
visible
shape
of
a
Doue
.
From
whence
is
notably
grounded
the
doctrine
of
the
blessed
Trinity
of
persons
,
But
the
word
Trinity
,
Yet
the
doctrine
is
,
Which
is
worthy
to
be
by
the
way
obserued
,
In
the
opening
of
the
heauens
consider
1.
how
they
were
opened
:
2.
why
they
were
opened
.
For
the
former
;
not
the
whole
heauens
,
but
a
part
,
and
that
part
ouer
the
earth
where
Christ
prayed
in
the
banke
of
Iordan
,
and
not
to
all
the
people
of
the
earth
,
but
to
those
onely
that
were
present
with
Christ
,
were
the
heauens
opened
:
and
therefore
it
is
said
,
The
heauen
was
opened
vnto
him
,
not
(
as
some
say
)
to
Iohn
,
but
to
Christ
:
for
so
the
phrase
is
vsed
,
Act.
2.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
visae
eis
linguae
,
i.
supra
eos
.
The
difficultie
is
in
the
manner
.
Some
think
it
was
but
an
apparition
in
the
aire
,
Others
of
the
Fathers
,
whom
some
Schoolemen
follow
,
think
that
there
was
no
alteration
in
the
heauens
to
the
bodily
eye
,
but
it
was
a
meer
vision
,
which
none
but
Christ
saw
,
and
that
not
with
the
eyes
of
his
body
,
but
of
his
minde
,
such
a
vision
as
Ezekiel
and
Steuen
saw
.
But
this
is
not
so
:
for
first
,
to
the
eyes
of
Christs
minde
heauen
was
neuer
shut
.
Secondly
,
Mark
.
1.
10.
hee
saw
the
heauens
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
clouen
,
a
word
vsed
in
things
really
done
,
and
vsed
of
the
rent
garment
,
Luk.
5.
36.
and
of
the
vaile
of
the
Temple
,
which
was
rent
in
twaine
.
Thirdly
,
the
other
signes
were
really
and
sensibly
done
,
the
Spirits
descending
visible
,
and
the
Fathers
voyce
audible
and
sensible
,
which
are
things
of
greater
difficultie
to
conceiue
as
wee
shall
see
:
and
,
visible
and
sensible
were
they
not
so
much
for
Christs
,
as
for
Iohns
and
the
peoples
confirmation
that
stood
there
.
It
seemeth
therefore
to
bee
true
,
that
the
heauen
was
sensibly
diuided
and
rent
in
twaine
,
euen
as
the
earth
was
when
Korah
and
his
company
were
swallowed
vp
.
This
is
not
vnreasonable
to
conceiue
,
if
wee
consider
that
the
Lord
might
well
doe
as
much
for
his
Sonne
,
as
he
had
formerly
done
for
his
seruants
.
Henoch
,
in
his
body
as
wel
as
in
his
soule
,
was
taken
vp
into
heauen
:
here
either
the
heauens
must
diuide
themselues
,
or
one
body
must
pearce
and
penetrate
another
,
which
euen
glorified
bodies
cannot
doe
.
Eliah
,
when
Elisha
prayed
him
that
his
spirit
might
be
doubled
on
him
,
answered
thus
,
Thou
askest
an
hard
thing
,
yet
if
thou
see
me
when
I
am
taken
from
thee
,
thou
shalt
haue
it
so
,
2.
King
.
2.
11
,
12.
and
Elisha
saw
him
when
he
was
taken
vp
into
heauen
by
a
whirlewinde
,
and
consequently
saw
the
heauens
diuided
to
receiue
his
body
now
glorified
in
the
act
of
translation
.
When
Christ
had
accomplished
his
whole
ministery
,
Act.
1.
9.
while
his
Disciples
beheld
,
he
was
taken
vp
into
heauen
;
they
did
see
the
heauens
opening
themselues
to
receiue
his
glorious
body
:
and
shall
we
think
it
absurd
,
that
according
to
the
letter
of
the
Scripture
,
his
Father
should
enter
him
into
that
ministery
by
a
sensible
opening
of
the
heauens
?
As
easie
it
must
bee
for
God
to
doe
this
,
as
to
make
the
Sunne
stand
still
,
the
Sea
runne
backe
,
yea
the
Sea
to
diuide
it selfe
and
stand
like
a
wall
for
the
defence
of
his
people
.
And
,
that
he
thus
did
,
it
is
plaine
,
because
this
serueth
for
the
greater
confirmation
,
and
glorie
of
the
businesse
in
hand
,
which
aboue
all
other
the
Lord
set
himselfe
to
aduance
&
commend
to
the
world
.
Now
in
the
second
place
,
1.
To
manifest
the
truth
and
certaintie
of
the
other
signes
which
followed
,
that
seeing
the
heauens
opened
,
they
might
not
conceiue
,
that
either
the
Doue
or
the
voyce
came
from
any
other
place
.
2.
To
shew
that
howsoeuer
Christ
stood
there
as
a
weake
man
,
and
in
similitude
of
sinfull
flesh
,
yet
he
was
the
Lord
from
heauen
heauenly
,
of
whom
was
verified
,
Ioh.
3.
31.
Hee
that
is
come
from
heauen
,
is
aboue
all
.
3.
That
as
his
person
,
so
likewise
his
doctrine
was
diuine
and
heauenly
,
ver.
34.
He
whom
God
hath
sent
,
speaketh
the
words
of
God
:
and
this
was
the
speciall
worke
of
his
doctorall
office
,
to
reueale
the
will
of
his
Father
.
And
Io.
1.
18.
No
man
hath
seen
God
at
any
time
,
the
onely
begotten
Sonne
,
which
is
in
the
bosome
of
the
Father
,
hath
declared
him
.
The
power
also
and
grace
,
whereby
he
wrought
miracles
,
was
not
from
Beel-zebub
,
but
from
heauen
.
4.
To
shew
that
his
office
,
into
which
he
was
now
entred
,
was
and
is
to
open
heauen
again
for
vs
,
who
by
sinne
had
shut
it
against
our selues
;
he
hath
made
our
way
vnto
the
throne
of
grace
.
And
thus
this
second
Adam
standeth
in
opposition
with
the
first
;
he
shut
vs
out
of
Paradise
:
a
token
that
we
were
shut
out
of
heauen
:
but
this
lets
vs
into
the
Paradise
of
God
againe
.
The
heauens
are
opened
by
They
are
opened
by
his
death
1.
Note
hence
,
that
Christ
by
fulfilling
all
righteousnesse
,
hath
set
heauen
open
vnto
vs
,
and
consequently
,
the
iustification
of
a
sinner
,
is
not
onely
by
the
obedience
of
his
passion
,
but
also
by
his
actiue
obedience
in
fulfilling
the
Law
:
for
,
1.
the
whole
summe
of
the
Law
,
is
,
to
loue
God
with
all
the
heart
,
&c.
which
if
we
performe
not
in
our selues
,
or
in
Christ
,
then
the
whole
Law
is
abolished
,
whereof
euery
iot
must
be
accomplished
,
Math.
5.
and
Christ
came
not
to
destroy
the
Law
,
but
to
fulfill
it
.
2.
The
sanction
of
the
Law
(
Cursed
is
euery
one
that
abideth
not
in
all
things
)
cannot
be
auoided
,
if
all
those
things
be
not
done
in
our selues
or
our
surety
.
3.
There
are
two
parts
of
iustification
:
1.
Remission
of
sinne
,
which
is
by
the
blood
of
Christ
,
which
takes
away
all
sin
.
2.
Imputation
of
Christs
righteousnesse
:
neither
can
the
one
stand
without
the
other
,
as
1.
Cor.
5.
21.
Hee
hath
made
Him
sinne
that
knew
no
sinne
,
that
we
should
be
made
the
righteousnesse
of
God
in
Him
.
And
this
meetes
with
their
maine
obiection
,
that
when
sin
is
taken
away
,
Obiect
.
That
was
to
make
him
a
fit
Sauiour
.
Answ.
No
,
but
that
hee
might
redeeme
them
that
were
subiect
to
the
Law
,
and
that
they
might
receiue
the
adoption
of
sonnes
,
vers.
5.
Hee
speakes
plainely
of
Christs
actiue
obedience
.
We
will
conclude
with
Bernard
,
Totus
mihi
datus
,
totus
in
meos
vsus
expensus
est
.
When
I
can
haue
too
much
of
Christ
,
I
will
renounce
his
actiue
obedience
;
but
if
by
fulfilling
all
righteousnesse
,
he
hath
opened
heauen
,
I
will
lay
fast
hold
vpon
all
his
righteousnesse
to
bring
mee
thither
.
Secondly
,
hence
wee
note
what
we
are
to
thinke
of
the
doctrine
of
Christ
,
who
came
from
heauen
,
and
spake
from
heauen
.
Heb.
1.
1.
In
these
last
dayes
God
hath
spoken
to
vs
by
his
Sonne
,
and
therefore
our
meanes
of
saluation
are
great
and
glorious
;
the
onely
begotten
Son
,
which
is
in
the
bosome
of
his
Father
,
hath
reuealed
the
Fathers
will
vnto
vs
.
Naturall
light
hath
manifested
much
of
God
to
many
men
;
supernaturall
light
hath
made
him
more
manifest
,
both
by
the
deliuery
of
the
Law
,
and
the
promises
of
the
Gospell
concerning
Christ
to
come
,
whereby
the
Iewes
saw
God
after
a
sort
through
the
vaile
of
types
and
shadowes
,
but
did
not
see
him
clearely
and
perspicuously
,
till
Christ
was
manifested
in
the
flesh
,
who
was
in
his
person
the
brightnes
of
his
Fathers
image
,
and
in
his
office
the
chiefe
Doctor
and
Teacher
of
his
Church
.
Whence
it
followes
,
Heb.
12.
25.
That
if
they
escaped
not
,
who
refused
him
which
spake
on
earth
,
much
lesse
shall
we
,
if
we
turne
from
him
that
speaketh
from
heauen
:
and
2.
2.
If
the
word
spoken
by
Angels
was
stedfast
,
&c.
how
shal
we
escape
,
if
wee
neglect
so
great
saluation
,
which
was
first
begun
to
be
preached
by
the
Lord
,
and
is
confirmed
to
vs
by
them
that
heard
him
?
Obiect
.
Oh
,
if
we
should
heare
Answ.
The
doctrine
that
we
bring
,
is
from
heauen
,
heauen
opened
it selfe
to
giue
confirmation
to
it
,
the
same
it
is
which
Christ
taught
,
which
the
Apostles
receiued
from
him
,
and
we
from
them
;
and
of
vs
,
holding
our selues
to
the
Apostles
doctrine
,
our
Sauiour
saith
,
Hee
that
heareth
you
,
heareth
mee
.
With
how
great
danger
therefore
doe
men
refuse
and
turne
away
from
our
doctrine
?
how
shall
they
escape
,
that
refuse
doctrine
from
heauen
?
A
iust
thing
it
is
,
that
they
be
giuen
ouer
to
Satanicall
and
hellish
delusions
,
who
refuse
doctrine
from
heauen
.
3.
This
opening
of
heauen
being
a
signe
of
that
which
Christ
had
done
,
affoordeth
speciall
comfort
to
all
the
members
of
Christ
,
in
that
heauen
being
shut
against
vs
by
our
sin
(
for
into
it
shall
no
vncleane
thing
enter
:
)
Christ
hath
set
the
gate
of
it
open
vnto
vs
againe
;
hee
hath
made
a
way
,
and
as
it
were
a
thorow-fare
betweene
heauen
and
earth
.
By
him
(
saith
the
Apostle
)
all
things
in
heauen
and
earth
are
gathered
into
one
,
Ephes.
1.
10.
and
Col.
1.
20.
He
hath
reconciled
to
himselfe
through
him
all
things
,
which
are
in
earth
and
in
heauen
;
that
is
,
all
elect
and
beleeuing
men
on
earth
,
and
the
blessed
Saints
and
Angels
in
heauen
:
and
this
followes
,
that
in
the
former
verse
,
where
Christ
is
called
the
head
of
all
things
;
being
the
head
of
his
body
,
hee
hath
made
a
passage
both
for
himselfe
and
his
members
.
How
doth
Christ
open
heauen
Christ
openeth
heauen
:
1.
by
Heere
is
the
comfort
of
the
godly
,
that
whereas
the
first
Adam
hath
shut
heauen
on
them
,
and
set
hell
wide
open
,
and
armed
all
the
creatures
against
them
:
this
second
Adam
hath
opened
heauen
againe
and
reconciled
all
things
;
there
is
now
passage
from
man
to
God
,
from
earth
to
heauen
,
by
the
prayer
of
faith
:
and
betweene
God
and
man
,
while
hee
heareth
prayer
and
bestowes
heauenly
blessings
:
a
passage
for
the
Spirit
,
and
for
Gods
helping
hand
in
trouble
;
there
is
a
beaten
way
betweene
heauen
&
earth
,
in
which
Gods
Angels
are
continually
mouing
as
diligent
ministers
to
the
heires
of
saluation
.
Here
ye
may
see
Iacobs
ladder
,
which
reacheth
from
earth
to
heauen
,
on
which
the
Angels
are
continually
ascending
And
as
this
comforteth
vs
through
our
whole
life
,
so
especially
in
the
houre
of
our
death
it
is
of
exceeding
vse
;
then
happie
is
he
that
can
see
the
heauens
opened
by
Christ
for
him
,
as
Steuen
did
;
he
shall
lay
himselfe
downe
in
rest
and
assurance
,
that
though
his
body
shall
be
inclosed
in
the
earth
for
a
time
,
yet
his
soule
shall
ascend
to
God
,
and
both
soule
and
body
in
the
Iudgement
day
shall
partake
of
the
glory
,
vnto
which
Christ
the
Head
is
already
ascended
;
and
the
same
power
,
which
made
the
heauens
themselues
now
at
his
baptisme
set
themselues
open
to
strengthen
&
encrease
the
grace
of
his
Saints
,
shall
then
set
them
wide
open
to
confirme
them
for
euer
in
glory
.
And
Iohn
saw
the
Spirit
of
God
descending
like
a
Doue
,
and
lighting
vpon
him
.
Sect.
7.
THis
is
the
second
diuine
like
a
Doue
.
4.
Why
hee
lighted
vpon
Christ
.
5.
Why
it
is
said
,
Iohn
saw
all
this
.
1.
By
the
Spirit
of
God
is
meant
sometimes
the
whole
essence
of
the
God-head
,
as
it
is
common
to
all
the
three
Persons
:
as
Ioh.
4.
24.
God
is
a
Spirit
.
Somtimes
the
gifts
and
graces
of
the
Spirit
,
as
Luk.
1.
15.
Iohn
was
filled
with
the
Spirit
;
that
is
,
spirituall
gifts
,
by
a
Metonymie
of
the
cause
for
the
effect
.
And
Act.
6.
5.
Steuen
,
a
man
full
of
faith
and
the
holy
Ghost
.
Somtimes
the
third
Person
in
Trinity
,
as
1.
Ioh.
5.
6.
and
that
Spirit
is
truth
:
and
thus
is
the
word
here
vsed
;
not
the
gifts
and
graces
of
the
spirit
,
nor
taken
essentially
or
commonly
for
the
whole
Trinity
;
but
personally
,
for
the
third
Person
in
Trinity
,
who
is
distinct
from
the
Father
and
the
Sonne
,
equall
vnto
the
Father
and
the
Sonne
,
and
the
same
God
in
Nature
and
Essence
with
the
Father
and
the
Sonne
,
though
not
the
same
person
.
And
the
third
person
is
called
a
Spirit
,
because
he
is
that
essentiall
vertue
,
proceeding
and
as
it
were
spired
or
breathed
from
the
Father
and
the
Sonne
;
or
from
his
effect
,
who
bloweth
where
he
listeth
,
and
inspireth
holy
motions
and
graces
into
the
hearts
of
the
elect
.
2.
How
can
the
holy
Ghost
be
said
to
descend
,
Answer
.
True
it
is
,
that
this
descending
of
the
Spirit
,
was
a
locall
motion
from
heauen
,
where
it
was
opened
,
vnto
earth
to
the
very
head
of
Christ
,
and
yet
wee
may
not
conceiue
any
locall
motion
in
God
or
any
of
the
persons
:
but
in
one
word
,
The
signe
or
siymbol
wherein
the
holy
Ghost
pleased
to
testify
a
speciall
presence
or
efficacy
,
doth
take
the
name
of
the
thing
signifiyed
;
the
Doue
,
a
signe
of
the
Spirit
is
called
by
the
thing
signified
,
the
Spirit
it selfe
;
not
that
the
blessed
Spirit
was
changed
into
a
Doue
or
any
similitude
,
(
whose
nature
were
it
not
immutable
,
he
could
not
bee
God
:
)
but
because
it
pleased
him
,
retaining
his
owne
vnchangeable
nature
,
to
appeare
vnder
this
forme
and
likenes
:
and
thus
Iohn
also
,
seeing
this
shape
and
appearance
descend
from
heauen
,
is
said
to
see
the
Spirit
which
is
inuisible
;
the
Doue
signifying
,
called
the
Spirit
,
signified
by
a
figuratiue
kinde
of
speech
,
common
in
the
Scriptures
.
The
Ark
was
called
The
Glory
of
God
,
because
it
was
a
speciall
signe
of
it
.
The
right
interpretation
and
vnderstanding
of
such
phrases
,
would
cut
off
infinite
quarrels
about
the
reall
presence
,
which
is
onely
held
vp
,
because
by
this
same
figure
the
bread
signifying
is
called
the
body
signifyed
;
which
if
it
necessarily
imply
a
change
of
the
bread
into
the
very
Body
of
Christ
,
then
because
the
Spirit
of
God
is
called
a
Doue
,
hee
must
necessarily
bee
turned
into
a
Doue
,
&
of
a
creating
God
become
a
creature
;
which
is
high
blasphemy
.
3.
The
manner
or
forme
of
the
Spirits
descending
,
was
in
the
shape
of
a
Doue
.
Quest.
Whether
was
this
a
true
materiall
Doue
,
or
an
appearance
of
a
Doue
only
?
Answ.
It
is
enough
to
conceiue
the
presence
of
the
holy
Ghost
vnder
the
forme
of
a
Doue
,
and
it
is
no
article
of
faith
whether
it
was
or
no
:
But
yet
I
thinke
it
was
a
true
reall
body
and
corporal
Doue
;
1.
Because
Luke
addeth
(
in
a
bodily
shape
)
implying
that
there
was
a
body
.
2.
Because
none
of
the
other
signes
were
imaginary
or
appearances
,
but
reall
things
:
whence
some
of
the
Fathers
conclude
,
that
it
was
as
true
a
Doue
,
as
the
Spirit
was
a
true
Spirit
.
Obiect
.
But
if
it
were
so
,
how
came
it
into
heauen
?
Answ.
He
that
created
of
nothing
all
things
,
created
it
at
this
time
,
not
for
common
vse
,
but
for
this
vse
and
purpose
;
which
when
it
was
accomplished
,
hee
could
bring
it
to
nothing
,
or
resolue
it
into
the
first
matter
whereof
it
was
made
,
as
it
was
with
those
bodies
in
which
the
Angels
appeared
.
Obiect
.
But
the
text
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
like
a
Doue
;
therefore
it
was
but
a
similitude
,
and
appearance
,
not
a
true
body
.
Answ.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
to
be
referred
to
the
Doue
,
but
to
the
Spirit
,
who
manifested
his
presence
in
this
likenesse
.
2.
The
phrase
doth
not
alwayes
note
likenesse
and
similitude
onely
,
but
verity
and
identity
,
as
Ioh.
1.
14.
Wee
saw
his
glory
,
as
the
glory
of
the
only
Sonne
of
God
;
and
Phil.
2.
7.
Christ
was
in
the
shape
of
man
,
and
like
man
:
shal
we
thence
conclude
,
that
he
was
not
a
true
man
,
but
one
in
appearance
onely
?
Why
did
the
holy
Ghost
appeare
These
diuers
symbols
and
testimonies
For
the
first
,
in
the
Doue
obserue
two
things
:
1.
Of
all
fowles
it
is
the
most
mild
,
without
gall
.
2.
It
is
most
innocent
and
harmlesse
,
not
rauening
and
hurtfull
.
Which
signifieth
,
that
Christ
should
be
indued
with
a
mild
,
meeke
,
and
gentle
spirit
:
so
it
was
prophesied
of
him
,
Isa.
42.
2.
That
he
should
not
cry
nor
lift
vp
his
voice
in
the
streets
,
a
brused
reed
hee
should
not
breake
;
and
how
it
was
accomplished
,
the
whole
story
of
the
Gospell
witnesseth
,
Math.
12.
19.
So
also
,
that
he
should
be
most
innocent
,
blamelesse
,
of
a
most
pure
spirit
:
In
him
was
no
guile
,
no
deceit
in
his
lips
.
Who
could
accuse
him
of
sin
,
being
the
spotlesse
Lambe
of
God
?
2.
As
the
Doue
hath
many
excellent
properties
;
patience
,
simplicity
,
sincerity
,
tendernesse
to
her
young
,
faithfulnes
to
her
mate
,
&c.
Euen
so
God
the
Father
hath
fitted
Christ
with
all
profitable
and
necessary
gifts
;
humility
and
patience
,
holinesse
and
integrity
,
loue
and
tendernesse
,
constancy
and
diligence
in
working
out
the
good
of
his
members
.
3.
The
fruit
of
these
gifts
is
the
appeasing
of
his
Fathers
displeasure
,
conceiued
against
the
sinne
of
man
:
for
looke
as
the
Doue
which
Noah
sent
forth
out
of
the
Arke
,
returning
with
an
Oliue
branch
,
which
argued
the
ceasing
of
the
deluge
,
brought
newes
that
Gods
wrath
was
now
asswaged
and
decreased
with
the
waters
:
so
the
Spirit
of
the
Lord
is
vpon
Christ
in
the
form
of
a
Doue
,
sending
him
out
to
preach
the
acceptable
yeere
of
the
Lord
,
and
good
tidings
of
liberty
to
captiues
,
&
the
opening
of
the
prison
to
them
that
are
bound
,
forgiuenesse
of
sin
,
and
conferring
of
grace
,
&
life
,
&c.
Isa.
61.
1.
Now
this
being
the
end
of
the
Spirits
appearing
in
this
shape
,
separating
and
sending
Christ
to
his
ministery
,
&
that
onely
for
this
time
,
and
not
reserued
out
of
this
time
and
vse
,
it
is
not
now
lawfull
for
any
man
to
represent
the
holy
Ghost
by
this
shape
,
or
make
an
image
thereof
:
for
this
is
to
make
an
Idoll
,
as
the
Papists
doe
,
not
onely
in
this
,
but
in
painting
God
the
Father
like
an
old
man
,
because
he
is
called
the
Ancient
of
dayes
,
Dan.
7.
22.
Both
of
them
flat
Idolatry
.
God
is
aboue
his
Law
,
if
he
make
shapes
,
Cherubs
,
or
bodies
,
it
is
iust
because
hee
doth
it
:
but
wee
are
borne
vnder
the
Law
,
which
expresly
forbids
the
making
or
hauing
of
any
Image
of
God
in
any
vse
,
or
any
at
all
in
religious
vse
,
and
enioynes
vs
to
worship
God
in
spirit
and
truth
,
onely
in
the
Image
of
his
Sonne
.
And
it
will
strongly
follow
,
that
if
wee
may
not
reserue
the
shapes
which
God
himselfe
hath
vsed
to
manifest
his
presence
,
much
lesse
vpon
any
colour
,
any
Images
or
Idols
deuised
and
beautified
by
Idolaters
,
abused
in
times
past
,
and
in
present
,
and
for
time
to
come
,
subiect
to
be
abused
to
the
maintenance
of
Idolatry
.
Heere
come
all
Popish
pictures
to
bee
defaced
,
whose
Idolatry
is
as
grosse
as
euer
the
Heathens
was
:
a
lamentable
thing
,
that
any
Christian
can
feed
and
please
his
senses
in
the
conuicted
instruments
of
Gods
dishonour
in
so
high
a
kinde
.
A
chaste
heart
will
make
a
chaste
eye
.
The
4.
point
is
the
Spirits
descending
vpon
Christ
,
for
these
reasons
:
1.
To
shew
that
Christ
was
set
apart
to
his
great
work
,
not
onely
by
the
ministery
of
man
,
but
by
the
holy
Ghost
.
2.
That
hee
was
now
endued
with
gifts
fit
for
such
a
worke
:
for
this
was
the
vnction
or
anoynting
of
Christ
to
bee
the
King
,
Priest
,
and
Prophet
of
his
Church
,
as
Isa.
61.
1.
The
Spirit
of
the
Lord
is
vpon
mee
,
hee
hath
anoynted
mee
to
preach
.
Obiect
.
But
Christ
was
filled
with
the
holy
Ghost
from
his
infancy
.
Answer
.
He
was
endued
with
such
a
measure
of
the
Spirit
,
as
was
fit
for
his
priuate
estate
;
yet
now
entring
vpon
a
publique
office
,
and
a
worke
after
a
sort
infinite
,
he
needeth
more
grace
,
and
receiueth
according
as
his
calling
required
.
Obiect
.
But
then
Christ
had
imperfection
in
him
,
if
hee
wanted
some
grace
.
Answ.
It
implies
a
degree
,
but
not
imperfection
:
hee
was
perfectly
graced
so
farre
,
as
his
youth
and
priuate
estate
required
,
yea
,
as
much
as
that
was
capable
of
;
it
being
with
him
as
with
the
Saints
in
heauen
,
among
whom
are
degrees
of
glory
,
but
not
want
nor
imperfection
.
And
3.
to
shew
that
the
Spirit
did
perpetually
rest
with
Christ
,
therefore
Ioh.
1.
32.
the
Spirit
abode
vpon
him
.
This
was
prophecied
,
Isa.
11.
2.
The
Spirit
of
the
Lord
shall
rest
vpon
him
,
the
Spirit
of
counsel
and
vnderstanding
,
of
wisedome
and
strength
,
the
Spirit
of
knowledge
,
and
the
feare
of
the
Lord
.
Obiect
.
But
the
Spirit
of
God
dwels
in
the
Elect
,
therefore
this
was
no
priuiledge
.
An.
Neuer
did
or
can
the
spirit
rest
with
Saint
or
Angel
,
as
hee
did
with
Christ
.
1.
In
respect
of
his
humanity
,
the
Spirit
is
euer
with
that
,
working
in
that
nature
all
diuine
vertues
,
graces
,
&
glory
,
both
in
number
&
degree
perfect
,
as
fitting
the
Head
;
wheras
the
members
haue
some
,
not
all
,
and
in
some
small
degree
,
not
in
all
perfection
of
degrees
,
as
hee
was
,
being
anointed
with
the
oyle
of
gladnes
aboue
al
his
fellowes
.
2.
In
respect
of
his
Deity
,
the
spirit
,
the
third
person
,
is
perpetually
present
with
the
Son
,
as
ioyned
vnto
him
in
the
admirable
vnity
of
one
&
the
same
nature
;
yea
,
so
ioyned
,
as
he
proceedeth
from
the
Son
as
from
the
Father
,
and
hath
his
subsistence
from
the
Son
,
as
from
the
Father
,
by
the
vnspeakable
communication
of
one
and
the
selfe-same
nature
.
In
which
respects
,
the
Spirit
neuer
lighted
,
nor
did
rest
with
any
but
with
Iesus
Christ
alone
.
4.
Some
adde
a
fourth
reason
of
the
Spirits
lighting
on
Christ
:
not
only
to
designe
Christ
,
but
to
distinguish
him
by
an
apparent
signe
from
Iohn
,
lest
any
should
thinke
that
the
voyce
following
,
This
is
my
well-beloued
Sonne
,
was
vttered
of
Iohn
,
and
not
of
Christ
himselfe
.
The
fifth
point
is
,
Why
it
is
said
that
Iohn
saw
all
this
:
this
was
,
1.
that
the
Word
of
the
Lord
might
be
accomplished
,
who
had
promised
Iohn
,
that
he
should
certainely
know
Christ
by
this
signe
,
Ioh.
1.
33.
2.
That
Iohn
might
beare
record
of
the
trueth
heereof
,
not
onely
in
his
age
,
but
to
all
succeeding
ages
:
so
it
is
said
,
Ioh.
1.
32.
Iohn
bare
record
,
saying
,
I
saw
the
Spirit
,
&c.
Hence
was
it
,
that
it
did
so
openly
appeare
,
because
it
was
not
onely
for
Christ
,
who
as
hee
was
man
,
and
had
taken
vpon
him
our
infirmities
,
had
need
of
assistance
,
but
for
Iohn
also
,
and
the
people
of
God
:
see
Iohn
12.
30.
1.
Note
,
that
the
Spirit
of
God
is
no
quality
or
created
motion
in
the
minde
of
man
:
for
then
hee
should
not
exist
without
the
mindes
of
men
,
(
for
the
accident
cannot
be
without
the
subiect
,
to
which
it
cleaueth
:
)
and
much
lesse
could
the
Spirit
appeare
in
a
visible
and
distinct
forme
,
as
he
did
heere
,
and
in
the
feast
of
Pentecost
.
2.
Hee
is
here
a
distinct
person
from
the
Father
and
the
Sonne
,
and
yet
ioyned
with
the
Father
and
the
Sonne
.
3.
He
is
called
God
.
Act.
5.
3
,
4.
To
lye
to
the
holy
Ghost
,
is
to
lye
vnto
God
:
and
1.
Cor.
12.
11.
Hee
giueth
gifts
to
euery
one
according
to
his
will
,
as
heere
hee
anointeth
Christ
the
head
,
&
consequently
,
is
the
Author
of
all
good
gifts
with
the
Father
of
lights
,
and
not
the
gifts
themselues
.
2.
Note
,
as
Christ
was
set
apart
both
by
the
ministry
of
man
,
and
by
the
Spirit
,
by
the
visible
appearance
of
which
,
God
would
manifest
,
that
hee
was
fitted
thereunto
:
so
in
all
those
that
are
set
apart
by
man
to
the
ministry
,
must
be
an
apparant
descending
of
the
Spirit
,
though
not
in
visible
shape
,
yet
in
euident
gifts
and
graces
.
The
reason
is
sound
:
if
Christ
himselfe
must
not
take
this
honour
vpon
himself
,
but
the
spirit
of
the
Lord
must
be
vpon
him
to
preach
,
much
more
must
it
be
so
with
those
that
come
in
his
name
.
Adde
hereunto
these
arguments
:
1.
If
God
,
when
hee
had
set
down
the
frame
&
parcels
of
the
materiall
Tabernacle
,
did
set
apart
a
Bezaleel
,
and
fill
him
with
the
Spirit
of
God
,
in
wisedome
&
vnderstanding
,
in
knowledge
and
all
curious
workmanship
,
and
ioyned
an
Aholiah
vnto
him
,
into
whom
he
put
wisedome
,
to
make
al
after
his
draught
,
Exod.
31.
3
,
6.
And
,
if
when
Salomon
is
to
build
the
material
Temple
,
he
must
haue
his
Hiram
sent
for
,
a
man
full
of
wisedom
,
vnderstanding
,
and
knowledge
to
work
all
manner
of
worke
in
brasse
,
1.
King
.
7.
14.
much
more
the
true
Salomon
,
in
building
his
spiritual
Temple
,
makes
choice
of
men
filled
with
the
spirit
,
&c.
2.
If
the
Prophets
&
Apostles
performed
euery
thing
by
vertue
of
their
extraordinary
calling
by
God
,
then
must
Pastors
&
Teachers
also
,
by
vertue
of
their
ordinary
calling
by
God
:
They
spake
&
wrote
,
as
they
were
moued
by
the
holy
Ghost
,
2.
Pet.
1.
vlt.
they
reuealed
and
fore-told
things
by
the
Spirit
,
1.
Pet.
1.
10
,
11.
The
Spirit
of
Christ
in
the
Prophets
,
searched
and
signified
the
time
,
and
passion
,
&
glory
of
Christ
:
the
Spirit
was
promised
to
teach
the
Apostles
what
to
speake
,
and
to
leade
them
in
all
trueth
,
Ioh.
14.
Yea
,
the
Spirit
shall
teach
you
in
that
houre
,
Luk.
12.
so
must
we
be
furnished
by
the
Spirit
to
our
duties
.
1.
Cor.
17.
7.
The
manifestation
of
the
Spirit
is
giuen
to
euery
one
to
profit
withall
,
to
one
a
word
of
wisedome
,
to
another
a
word
of
knowledge
.
Whence
the
Spirit
is
said
to
send
Pastors
,
Act.
20.
28.
Pastors
at
Ephesus
were
made
ouer-seers
by
the
holy
Ghost
;
because
he
fitteth
them
to
the
Church
,
and
commendeth
them
by
gracing
them
to
the
vse
of
it
.
3.
This
sitting
of
the
Spirit
,
giueth
a
mans
selfe
much
comfort
:
1.
That
hee
is
lawfully
called
of
God
,
who
sendeth
not
his
message
by
the
hand
of
a
foole
,
(
for
this
is
as
he
that
cutteth
off
the
feet
:
)
but
he
sendeth
a
learned
tongue
,
an
Ezra
,
an
Apollos
,
mighty
in
the
Scriptures
.
This
was
signified
by
the
consecration
of
Aaron
and
his
sonnes
,
who
must
be
,
1.
washed
,
purged
from
whatsoeuer
might
blemish
their
calling
.
2.
Arrayed
with
new
garments
,
signifying
their
furnishing
,
and
instructing
with
graces
,
of
wisedom
,
knowledge
,
&c.
3.
Perfumed
with
a
sweet
smell
of
the
holy
oyle
,
noting
the
sweetnesse
,
the
sweet
sauour
by
holy
doctrine
and
life
,
which
they
were
to
diffuse
into
the
Church
.
This
when
it
was
done
,
then
were
they
set
apart
by
the
Lord
,
and
not
before
,
Leu.
8.
3.
2.
That
God
,
who
hath
graced
him
,
will
protect
him
,
and
carrie
him
thorow
the
troubles
of
his
calling
,
which
Satan
and
the
wicked
of
the
world
(
whom
hee
is
to
encounter
with
)
will
raise
against
him
:
which
promise
of
speciall
protection
,
while
the
sonnes
of
Sceua
wanted
,
Satan
(
who
easily
spied
their
want
of
commission
)
mightily
preuailed
against
them
,
Act.
19.
3.
That
God
will
blesse
his
labour
,
and
the
workes
of
his
calling
,
and
make
it
powerfull
and
fruitfull
,
because
it
is
his
owne
worke
;
whereas
such
as
haue
not
their
commission
sealed
from
the
Lord
,
finde
not
their
sacrifices
burnt
by
God
,
but
often
labour
all
day
and
night
,
and
catch
nothing
.
A
caueat
not
to
runne
vpon
And
here
he
that
would
haue
good
and
assured
comfort
of
his
commission
,
must
examine
what
kinde
of
gifts
they
be
which
he
hath
receiued
of
the
Spirit
:
for
they
be
of
two
sorts
:
1.
Common
to
good
and
bad
,
as
those
of
knowledge
,
tongues
,
interpretation
,
eloquence
,
to
which
if
working
of
miracles
(
if
a
man
haue
no
more
)
were
added
,
while
he
might
much
benefit
others
,
himselfe
might
remaine
a
reprobate
.
For
,
Saul
and
Iudas
had
the
Spirit
of
God
.
2.
Proper
and
peculiar
to
the
elect
,
as
iustifying
faith
,
true
loue
,
inuocation
,
repentance
,
vnspeakable
groanes
,
and
mourning
of
the
Doue
,
innocencie
,
meeknesse
,
sinceritie
,
and
such
like
testimonies
,
that
God
hath
sent
the
Spirit
of
his
Sonne
into
the
heart
,
purifying
it
,
making
it
cry
Abba
Father
.
These
are
gifts
worth
hauing
,
making
all
the
former
not
onely
profitable
to
others
,
but
truly
comfortable
to
himself
,
and
acceptable
to
God
.
Now
shall
a
man
speake
powerfully
,
feelingly
,
and
conscionably
,
and
resemble
those
holie
men
of
God
,
who
wrote
the
Scriptures
,
in
interpreting
them
;
they
shall
speake
and
do
as
they
are
moued
by
the
holy
Ghost
;
men
shall
perceiue
,
and
after
a
sort
see
a
fiery
tongue
vpon
their
heads
;
such
shall
be
the
efficacie
and
power
of
their
ministerie
in
separating
the
precious
from
the
vile
.
3.
Note
,
wheresoeuer
the
Spirit
descendeth
on
any
Christian
,
it
descendeth
like
a
Doue
,
that
is
,
maketh
a
Christian
resemble
the
Doue
.
Whence
it
is
,
that
the
holy
Church
or
company
of
beleeuers
is
called
by
Christ
,
his
Doue
,
Cant.
2.
14.
1.
Because
the
same
sweet
oyntment
(
as
that
of
Aaron
)
runnes
downe
from
the
head
to
all
the
members
:
the
same
graces
,
which
this
Spirit
in
the
shape
of
a
Doue
did
fill
Christ
withall
aboue
measure
,
hee
doth
also
bestow
in
measure
vpon
Christians
:
Thus
are
we
said
to
receiue
of
his
fulnesse
.
A
fountaine
sends
the
same
water
into
the
streames
that
it self
hath
.
2.
The
Spirit
of
God
is
euery-where
like
to
himself
,
both
in
the
head
and
members
,
as
the
same
iuyce
is
in
the
roote
and
branches
,
in
the
tree
and
fruites
:
looke
what
were
the
fruites
of
the
Spirit
in
Christ
,
the
same
also
are
in
the
members
,
Gal.
5.
23.
To
examine
whether
we
haue
I
am
lowly
and
meeke
:
1.
He
in
heart
neuer
conceiued
fierce
or
reuengefull
thought
.
2.
In
word
,
being
reuiled
,
he
reuiled
not
againe
.
3.
In
action
,
hee
was
led
as
a
sheepe
to
the
slaughter
,
and
was
dumbe
before
the
shearer
,
1.
Pet.
2.
23.
Moses
was
the
meekest
man
on
earth
,
but
not
like
him
.
If
any
be
a
rough
Esau
,
of
a
froward
and
peruerse
disposition
,
the
Spirit
of
Christ
hath
not
sate
and
lighted
vpon
him
:
for
,
in
the
kingdome
of
Christ
,
the
lyon
and
the
lambe
shall
feed
together
.
Let
vs
therefore
put
on
,
and
decke
our selues
with
meeknesse
,
Col.
3.
12.
A
most
beautifull
grace
,
much
set
by
of
God
.
How
glorious
a
sight
was
it
,
and
how
delightfull
to
God
his
Father
(
as
the
voyce
witnesseth
)
when
the
Doue
sate
vpon
Christ
?
and
euen
so
the
Apostle
commendeth
this
grace
to
women
,
as
a
most
precious
garment
to
set
them
out
to
God
,
and
make
him
set
by
them
,
as
their
most
costly
garments
doe
set
them
out
to
men
:
neither
is
it
a
garment
proper
to
the
women
,
as
distinguishing
the
sexe
(
which
the
cloathing
of
our
bodies
doe
or
ought
to
doe
:
)
but
the
condition
between
a
naturall
and
spiritual
man
,
an
old
and
new
creature
:
for
this
makes
difference
before
God
,
when
none
is
betweene
male
and
female
.
And
though
we
take
little
notice
of
a
meeke-hearted
Christian
,
yet
God
doth
so
account
of
it
,
as
he
doth
denominate
the
righteous
by
it
,
and
maketh
it
a
speciall
title
of
the
iust
,
Zeph.
2.
3.
Seeke
the
Lord
,
ye
meeke
of
the
earth
:
as
though
none
were
fit
to
seeke
him
,
and
he
would
be
found
of
none
else
.
A
second
qualitie
of
those
,
on
whom
the
Spirit
is
lighted
like
a
Doue
,
is
simplicitie
,
innocencie
,
commended
to
vs
also
by
Christ
,
Be
wise
as
serpents
,
but
innocent
as
Doues
;
enforcing
it
plainly
to
be
a
qualitie
of
those
who
are
baptized
with
the
Spirit
of
Christ
:
To
which
purpose
he
knitteth
these
two
together
,
Cant.
5.
12.
and
6.
8.
My
Doue
,
my
vndefiled
.
Elsewhere
he
calls
the
Church
faire
as
the
Sunne
,
pure
as
the
Moone
,
the
Lords
holy
ones
,
vndefiled
in
their
wayes
,
Saints
,
pure
;
not
only
in
regard
of
their
iustification
by
the
bloud
of
Christ
clensing
them
from
all
sinne
,
but
also
of
their
endeuour
in
sanctification
.
These
Doues
of
the
Lords
Culuer-house
are
cleane
fowles
,
not
of
the
vncleane
birds
,
Vultures
,
Crowes
,
and
Hawkes
that
can
smell
a
carrion
a
farre
off
,
to
flye
to
it
,
and
feede
vpon
it
:
the
Spirit
neuer
tooke
such
a
shape
.
Let
vs
be
carefull
of
our
wayes
,
not
to
foule
our selues
with
sin
,
which
is
the
most
filthy
vncleannes
:
but
rather
when
the
Spirit
sate
vpon
Christs
head
,
make
knowne
that
it
sate
like
a
Doue
on
our
head
,
by
purging
our selues
,
euen
as
he
is
pure
,
1.
Ioh.
3.
3.
as
it
is
a
marke
of
our
adoption
in
that
place
.
He
is
not
capable
of
any
grace
,
that
endeuoureth
not
in
this
:
wil
the
Spirit
of
God
dwell
in
a
stye
?
or
will
hee
powre
his
gracious
liquors
into
fustie
and
filthie
vessels
?
What
may
wee
thinke
the
hire
of
those
that
moyle
themselues
in
all
filthie
lusts
,
and
tumble
like
swine
in
their
sinnes
,
and
in
the
meane
time
scorne
at
those
who
desire
to
bee
more
free
and
innocent
from
the
riots
of
the
world
;
seeing
GOD
is
good
to
none
but
the
pure
of
heart
,
heareth
none
pray
but
such
as
lift
vp
pure
hands
,
accepteth
no
seruice
but
a
cleane
offering
and
from
a
cleane
offerer
,
admitteth
none
to
the
blessed
vision
of
God
,
but
the
pure
of
heart
,
and
much
lesse
to
stand
in
his
Holy
place
,
but
hee
that
is
of
innocent
hands
,
and
a
pure
heart
?
Psalme
24.
3.
What
other
spirit
hath
lighted
vpon
them
,
then
the
spirit
that
beareth
rule
in
the
world
?
The
spirit
of
lying
,
railing
,
swearing
,
slandering
,
hath
light
vpon
their
tongues
:
the
spirit
of
reuenge
,
wrong
,
and
wickednesse
vpon
their
heads
:
the
spirit
of
fornication
,
vncleannesse
,
wantonnesse
vpon
all
their
parts
and
members
:
and
the
spirit
of
errour
,
delusion
,
&
desperate
impenitency
hath
settled
vpon
their
hearts
:
all
this
,
because
they
haue
grieued
this
holy
Spirit
,
and
made
this
Doue
betake
himselfe
to
his
wings
,
and
left
them
to
bee
haunted
with
an
euill
spirit
,
as
Saul
was
,
when
God
had
forsaken
him
.
A
third
quality
of
such
on
whom
this
Spirit
of
Christ
hath
lighted
,
is
chastity
,
sincerity
and
singlenesse
in
heart
and
life
,
in
body
and
soule
:
the
Doue
is
a
most
chast
bird
,
truly
keeping
her
to
her
mate
;
and
this
is
required
in
all
the
members
of
the
Church
,
Cant.
4.
1.
Thine
eyes
are
like
the
Doues
,
that
is
,
single
,
chast
,
beautifull
.
This
eye
of
faith
beholds
Christ
and
him
alone
,
acknowledging
all
perfection
of
beauty
and
sufficiency
in
him
:
it
keepes
the
heart
into
him
alone
in
the
purity
of
his
worship
;
it
keepes
the
affections
vnto
him
as
the
chiefe
of
ten
thousand
:
it
watcheth
against
all
vnchast
lusts
,
and
abandoneth
all
vnlawful
,
strange
,
and
stolne
pleasures
,
called
in
1.
Cor.
7.
34.
The
holines
of
body
and
spirit
.
Of
spirit
,
when
it
is
not
tempted
to
vncleannesse
;
or
being
tempted
,
yeeldeth
not
;
or
hauing
yeelded
,
reneweth
it
selfe
to
repentance
.
Of
body
,
when
,
as
a
fit
instrument
to
a
chast
soule
,
it
neuer
exciteth
,
nor
being
excited
,
executeth
vncleannesse
.
Whence
it
followeth
,
that
those
that
goe
a
whoring
from
God
,
as
all
Idolaters
that
seek
to
many
louers
;
or
are
bawds
to
their
owne
lusts
and
sinfull
pleasures
of
any
kind
,
or
prostitute
their
bodies
to
any
vncleannesse
;
or
their
members
as
seruants
of
vnrighteousnesse
,
are
not
possessed
with
the
Spirit
of
Christ
.
Idolatrous
eyes
,
adulterous
eyes
,
couetous
eyes
,
euill
or
enuious
eyes
,
blind
eyes
,
or
wanton
eyes
,
are
not
the
eyes
of
Doues
.
A
fourth
quality
in
Isa.
60.
8.
is
this
,
They
al
fly
to
the
Church
of
God
,
and
ioyne
together
in
his
pure
worship
.
Who
are
these
that
fly
like
the
Doues
to
the
windowes
?
A
prophesie
of
the
Gentiles
conuerted
,
that
shall
in
such
flockes
come
into
the
Church
,
as
if
a
whole
flight
of
Doues
driuen
by
some
Hawke
or
tempest
,
should
scoure
to
the
columbary
,
and
rush
into
the
windowes
.
The
Church
is
compared
to
Gods
culuer-house
;
thither
the
Doues
fly
together
,
feed
together
,
roost
together
:
which
signifies
the
Communion
of
Saints
,
who
are
of
one
heart
and
soule
,
and
which
worship
God
purely
with
one
shoulder
:
It
is
no
receptacle
of
Eagles
and
rauenous
birds
,
which
deuoure
one
another
:
and
the
reason
is
,
because
the
Spirit
lighting
vpon
Christians
,
tyes
them
together
with
fast
bands
of
peace
,
called
The
bond
of
the
Spirit
.
And
hence
it
followeth
,
that
whosoeuer
neglecteth
the
ministery
,
which
is
the
chariot
of
the
Spirit
,
the
Spirit
lights
not
vpon
him
:
whosoeuer
ioyneth
not
in
this
society
of
Saints
,
and
carryeth
not
himselfe
as
one
liuing
with
other
the
children
of
God
,
vnder
the
same
roofe
of
one
Father
,
he
hath
not
the
Spirit
of
God
,
and
consequently
is
none
of
his
.
What
may
wee
thinke
of
him
that
is
an
enemie
to
the
Church
,
that
malignes
the
members
of
it
,
that
opposeth
the
pure
worship
and
worshippers
,
that
flies
from
the
culuer-house
,
but
to
be
an
vncleane
bird
,
no
Doue
?
This
is
one
speciall
note
of
the
presence
of
the
Spirit
,
which
I
would
not
omit
,
because
many
may
come
to
see
themselues
better
by
it
.
Vers.
17.
And
lo
,
Sect.
8.
HEre
is
the
third
sensible
testimony
of
Christs
most
solemne
1.
The
circumstances
,
three
:
1.
Whose
voice
it
was
,
The
Fathers
.
2.
The
place
whence
it
came
,
From
heauen
.
3.
The
manner
,
It
was
a
sensible
and
audible
voice
.
II.
The
substance
,
in
which
are
three
particulars
:
1.
That
Christ
is
the
Sonne
of
God
:
to
note
the
relation
between
God
and
Christ
.
2.
That
hee
is
his
beloued
Sonne
;
to
note
the
neernesse
of
that
relation
.
3.
The
fruit
of
it
,
in
whom
I
am
well
pleased
.
1.
The
Person
whose
voice
it
was
,
is
God
the
Father
:
for
he
saith
,
Thou
art
my
beloued
Sonne
.
Euery
testimony
receiues
validity
and
authority
from
the
Testator
,
therefore
this
must
needs
be
sound
and
good
.
God
had
giuen
testimony
to
Christ
by
many
famous
men
,
euen
all
the
Prophets
,
and
now
lately
by
Iohn
Baptist
,
who
was
greater
than
a
Prophet
,
that
Christ
was
greater
than
he
;
yea
more
,
had
giuen
testimony
of
him
by
a
multitude
of
heauenly
Angels
,
Luk.
1.
30.
and
13.
But
not
content
with
all
this
,
he
giues
from
heauen
his
owne
testimony
of
him
.
1.
To
strike
vs
with
reuerence
2.
To
confirme
vs
in
the
truth
of
the
testimony
,
proceeding
from
him
who
is
prima
veritas
,
Truth
it selfe
(
not
onely
true
)
in
his
Essence
,
and
much
more
in
his
words
and
workes
,
who
cannot
bee
deceiued
,
nor
deceiue
vs
.
3.
To
shew
the
necessity
of
beleeuing
this
testimony
,
being
the
first
and
onely
principle
in
Christian
Religion
,
without
which
foundation
laid
,
can
bee
no
religion
,
nor
saluation
,
as
we
see
in
the
Iewes
and
Turkes
:
That
we
might
more
firmly
beleeue
in
the
Sonne
of
God
for
life
,
Gods
owne
mouth
testifieth
so
honourably
of
him
.
4.
That
such
a
glorious
commendation
of
this
testimony
might
stir
vp
our
best
attention
and
affections
in
the
vnfolding
of
it
,
wee
haue
heere
the
word
of
a
King
,
which
was
neuer
stained
,
and
that
not
vttered
by
any
Herald
,
or
a
Lord
Chancellor
,
but
from
his
owne
mouth
,
which
carryeth
more
waight
with
it
:
if
God
speake
,
woe
to
him
that
heares
not
.
2.
The
place
whence
,
from
1.
For
more
authority
to
the
Person
of
Christ
,
whom
God
from
heauen
doth
honour
:
and
if
God
thus
honour
him
,
how
ought
we
to
honour
him
?
2.
Pet.
1.
17.
Hee
receiued
of
God
the
Father
honour
and
glory
;
when
there
came
such
a
voice
to
him
from
the
excellent
glory
,
This
is
my
beloued
Sonne
:
which
was
verified
not
onely
in
the
time
of
his
transfiguration
,
but
here
also
.
2.
Because
the
testimony
containes
the
summe
of
the
whole
Gospell
,
to
declare
that
the
doctrine
of
the
Gospell
,
which
Christ
deliuered
to
the
world
,
was
from
heauen
,
because
God
from
heauen
so
testifieth
it
to
bee
:
wherein
it
differs
from
the
doctrine
of
the
Law
,
which
although
God
renewed
from
heauen
in
the
Tables
of
stone
,
yet
was
it
written
in
the
heart
of
man
by
nature
;
so
was
not
the
Gospell
:
but
as
after
the
fall
it
was
immediately
deliuerd
by
God
to
Adam
in
the
promise
:
so
here
,
by
the
same
voice
from
heauen
confirmed
to
be
diuine
&
heauenly
.
3.
In
respect
of
vs
,
that
wee
should
more
carefully
attend
to
the
testimony
it selfe
,
proceeding
from
the
excellent
glory
,
and
that
from
the
mouth
of
the
God
of
glory
,
sitting
in
his
chaire
of
Estate
,
seeing
the
word
of
a
King
in
that
place
is
more
regarded
.
The
contempt
of
the
Law
,
giuen
vpon
Mount
Sinai
,
in
the
hand
of
Angels
,
was
required
at
their
hands
:
how
shall
they
then
escape
,
that
despise
him
that
speaketh
from
heauen
?
Hebr.
2.
2
,
3.
The
Law
being
transgressed
,
the
Gospell
from
heauen
moderateth
and
pardoneth
a
man
:
but
the
Gospell
from
heauen
being
despised
,
what
can
pleade
for
him
?
4.
To
shew
the
extent
of
the
Gospell
,
that
it
is
to
bee
preached
,
and
binds
to
the
faith
of
it
all
the
people
vnder
heauen
:
and
herein
it
was
not
to
bee
inferiour
to
the
Law
,
which
God
would
haue
acknowledged
his
owne
by
vttering
it
from
heauen
,
and
that
not
before
he
had
sent
Moses
downe
,
lest
it
should
haue
been
thought
to
be
his
,
although
it
was
so
loud
and
piersing
,
as
it
could
not
possible
bee
but
diuine
,
not
humane
.
3.
The
manner
of
the
testimony
,
by
an
audible
and
sensible
voice
:
How
the
Father
vttered
this
voice
,
is
needlesse
to
enquire
,
seeing
we
know
,
that
he
who
made
the
tongue
,
can
either
speake
without
a
tongue
,
or
by
secret
inspiration
and
reuelation
,
as
to
Isaiah
,
2.
King
.
20.
4.
or
frame
a
tongue
and
organs
of
voice
at
his
pleasure
,
to
vtter
and
make
knowne
his
will
and
good
pleasure
to
his
creatures
:
or
speake
by
creatures
,
as
Angels
in
humane
shape
,
or
other
creatures
,
sensible
as
Baalams
Asse
;
or
insensible
,
as
the
bush
of
fire
.
It
is
much
more
material
to
enquire
into
the
end
and
vse
of
it
,
which
was
,
to
make
the
Sonne
of
God
knowne
vnto
the
world
,
that
the
faith
of
men
might
be
fixed
on
him
for
saluation
.
Hence
note
,
in
that
the
Lord
Is
God
thus
carefull
of
our
profiting
euery
way
?
Againe
,
2
Note
,
1.
2.
Herein
he
aduanceth
our
nature
,
teaching
vs
great
mysteries
by
such
as
our selues
,
sanctifying
the
tongues
of
men
,
and
not
Angels
.
3.
Herein
he
magnifyes
his
power
,
who
by
so
weake
meanes
worketh
saluation
:
earthen
vessels
are
vsed
,
that
the
power
may
be
seen
to
be
of
God
,
2
Cor.
4.
7.
The
voice
of
men
by
Gods
power
conquers
the
world
.
4.
Hereby
he
tryes
our
obedience
,
whether
we
will
yeeld
to
a
weake
voice
,
whereas
he
might
force
vs
by
power
.
This
makes
against
the
Papists
teachers
of
lyes
,
and
Zach.
10.
2.
The
Idols
speak
vanity
.
If
a
man
would
learne
lyes
,
let
him
gaze
vpon
these
bookes
.
And
1.
whereas
Bellarmine
saith
,
that
the
Image
of
God
and
the
holy
Trinity
is
a
teacher
of
truth
:
I
answere
,
The
Scripture
saith
it
is
a
teacher
of
lyes
,
and
so
I
will
proue
it
.
1.
2.
God
is
infinite
and
incircumscriptible
,
wants
beginning
and
ending
:
he
that
saith
he
can
paynt
such
a
thing
,
is
a
lowd
lyar
:
his
image
or
idol
is
made
by
man
,
and
moth-eaten
,
and
consumed
by
wormes
and
rotten
.
3.
God
is
a
working
act
,
neuer
idle
:
but
the
Image
neuer
stirres
vnstirr'd
:
therefore
it
is
a
lye
.
4.
God
hath
beeing
of
himselfe
,
and
all
things
are
sustained
in
him
:
the
image
hath
being
from
the
hands
of
man
,
and
is
not
able
to
vphold
it selfe
no
more
then
Dagon
was
,
if
it
bee
not
strongly
vndershored
:
therefore
it
is
a
lye
to
say
it
resembles
God
.
5.
It
is
a
lye
and
idolatry
,
to
conceiue
or
fixe
the
name
of
God
vpon
a
picture
,
that
hath
nothing
but
what
man
will
giue
it
:
and
doeth
not
the
Lord
accuse
the
Israelites
by
common
sense
,
in
the
example
of
one
that
goes
into
the
Wood
and
hewes
a
tree
,
then
makes
a
fire
of
one
end
to
warme
him
,
and
a
God
of
the
other
to
worship
?
Are
there
not
as
good
blockes
and
stones
,
lying
vpon
the
floore
and
pauement
,
as
they
be
that
are
set
vp
for
idols
?
II.
As
for
the
picture
of
the
Trinity
,
which
is
most
horrible
idolatry
,
painting
God
either
a
man
with
three
heads
(
making
him
a
monster
:
)
or
[
*
](A13541-e9360-b)
*
But
here
your
owne
Aquinas
leaues
you
.
Ipsi
Deo
,
cum
sit
incorporeus
,
nulla
imago
corporalis
poterat
poni
:
quia
,
vt
Damascenus
dicit
,
insipientiae
summae
est
,
&
impietatis
,
figurare
quod
est
diuinum
,
Part
3.
quaest.
25.
art.
3.
So
doth
Durandus
,
speaking
of
the
images
of
the
Trinity
,
Fatuum
est
imagines
facere
,
vel
eas
venerari
:
●n
3.
sent.
d●st.
5.
quaest.
2.
〈◊〉
.
15.
So
also
doth
your
owne
Romane
Catechisme
,
Diuinum
numen
violari
,
si
quis
conetur
diuinitatis
formam
aliquo
artisicio
effingere
:
Part.
3.
cap.
2.
quaest.
11.
the
Father
like
an
old
man
with
a
childe
at
his
knee
,
and
a
Doue
betweene
them
.
Bellarmine
himselfe
fainteth
,
when
he
saith
,
it
is
not
certaine
,
but
an
opinion
of
the
Church
,
whether
any
pictures
of
the
Trinity
be
to
be
made
:
And
further
,
that
those
images
must
not
be
multiplied
,
because
they
giue
occasion
of
blaspheming
.
Besides
,
these
pictures
are
as
senslesse
as
wicked
:
1.
To
picture
the
Father
,
as
a
man
with
the
whole
world
in
his
hand
,
to
note
his
creation
and
prouidence
(
which
the
Rhemists
,
in
Act.
17.
5.
commend
so
highly
,
as
whence
the
people
may
take
much
good
:
)
is
a
teacher
of
lyes
,
because
it
restraines
creation
and
gouernment
to
the
Father
.
2.
To
picture
the
Father
as
an
old
man
,
and
the
Sonne
(
who
is
as
old
as
he
)
like
a
child
,
is
a
lye
,
and
not
footed
,
in
the
7.
of
Daniel
,
where
the
ancient
of
dayes
is
the
whole
Deity
.
3.
To
adde
to
these
two
the
image
of
a
Doue
for
the
holy
Ghost
,
is
(
as
it
is
said
,
Rom.
1.
23.
25.
)
to
turne
the
whole
glory
of
God
into
a
lye
,
and
to
transforme
most
heathenishly
the
glory
of
the
immortall
God
,
into
the
similitude
of
a
mortall
man
,
or
feathered
fowle
.
4.
If
the
Diuinity
can
be
pictured
,
then
may
the
three
Persons
:
but
hee
that
will
say
he
can
conceiue
either
the
Trinity
,
or
expresse
the
Diuinity
,
hee
is
a
lyar
;
much
lesse
carue
or
paint
any
thing
like
them
.
For
the
picture
of
Christ
:
though
I
know
sundry
of
the
learned
are
of
another
minde
,
yet
I
thinke
it
neither
can
nor
may
be
pictured
,
and
the
reasons
to
the
contrary
are
none
,
or
weake
:
And
I
haue
thought
of
these
grounds
,
which
sway
with
me
till
I
heare
or
see
stronger
:
1.
Christs
Diuinity
cannot
be
expressed
in
an
image
,
and
it
is
dangerous
in
a
picture
to
separate
them
which
God
neuer
disioyned
:
to
diuide
his
natures
,
sauoureth
of
the
Nestorian
heresie
;
to
offer
to
paint
the
Godhead
of
Christ
,
as
they
haue
,
who
to
expresse
it
,
haue
made
a
Rainebow
,
&c.
This
is
to
fall
into
the
heresie
of
Eutyches
,
confounding
the
natures
,
and
circumscribing
the
Godhead
;
both
wayes
it
must
be
a
lying
image
,
no
way
speaking
trueth
.
2.
Make
an
image
of
Christ
,
as
man
,
it
is
but
of
his
bodily
shape
;
and
as
(
D.
Fulke
saith
)
an
image
of
his
bodily
shape
,
is
no
more
his
shape
then
another
mans
:
make
such
an
image
,
and
what
difference
betweene
his
&
the
thiefes
that
was
crucified
with
him
?
3.
The
Scriptures
,
which
speake
so
much
of
his
doctrine
,
workes
,
and
all
other
circumstances
,
speake
not
a
word
of
any
lineament
and
portrayture
of
his
body
,
wherein
Gods
wisedome
preuented
the
true
painting
of
his
body
,
which
if
any
goe
about
to
doe
,
it
must
be
a
lying
image
.
4.
Hee
neede
not
be
painted
on
a
Table
,
being
so
liuely
described
in
the
Word
and
Sacraments
,
crucified
before
our
eyes
;
Pet.
Mart.
loc.
com
.
class.
2.
cap.
5.
sect.
26.
there
is
the
length
of
the
Lord
,
there
is
the
Crucifix
;
and
in
euery
Christian
thou
hast
an
image
of
Christ
:
looke
vpon
him
and
loue
him
,
for
the
image
hee
beares
of
Christ
.
5.
Such
a
picture
or
image
cannot
safely
be
made
,
in
respect
of
the
dignity
of
the
Person
,
whose
very
humanity
in
composito
,
as
vnited
vnto
the
Deity
,
is
to
be
adored
&
worshipped
aboue
all
men
and
Angels
:
for
it
is
a
true
position
,
Totus
Christus
adorandus
.
And
I
maruaile
the
more
,
that
P.
Martyr
,
But
though
we
haue
not
images
of
God
,
Whatsoeuer
image
hath
bin
deuised
or
beautified
by
Idolaters
,
1.
It
is
Gods
commaundement
,
Exod.
23.
4.
Thou
shalt
vtterly
ouerthrow
and
breake
in
pieces
their
images
:
and
34.
13.
Thou
shalt
ouerthrow
their
Altars
,
breake
their
images
,
and
cut
downe
their
Groues
.
Deut.
7.
5
,
6.
and
25.
26.
The
images
ye
shall
burne
:
Couet
not
the
gold
and
siluer
,
lest
yee
be
ensnared
therewith
.
Ezek.
20.
7.
Let
euery
man
cast
away
the
abominations
of
his
eyes
,
and
defile
not
your selues
with
the
Idols
of
Egypt
.
If
the
Leprosie
had
once
taken
a
garment
,
or
vessell
,
the
garment
or
vessell
must
be
burnt
with
fire
,
Leuit.
23.
51.
Which
what
did
it
signifie
other
,
then
that
all
instruments
of
idolatry
(
which
is
a
farre
more
hatefull
leprosie
then
that
of
the
body
)
ought
to
be
destroyed
,
and
that
wee
should
haue
nothing
to
doe
with
them
;
but
rather
then
they
should
remain
to
be
prouocations
to
idolatry
,
to
burne
them
with
fire
?
2.
In
regard
of
the
idoll
or
image
it selfe
,
whether
of
Christ
,
Saints
,
&c.
1.
In
respect
of
what
it
hath
beene
:
it
hath
beene
an
instrument
and
an
obiect
of
idolatry
,
a
signe
of
God
despised
,
a
conuicted
instrument
of
Gods
dishonour
,
an
alluring
harlot
that
hath
drawne
the
glory
of
the
Creator
vpon
it selfe
.
Can
that
man
be
thought
chaste
,
that
cannot
forbeare
the
picture
and
iewels
of
an
harlot
?
for
a
subiect
to
keepe
a
monument
of
the
enemies
conquest
,
argues
a
treacherous
minde
.
2.
In
respect
of
what
images
are
,
mens
deuices
,
not
named
by
any
Prophet
or
Apostle
,
but
in
despight
and
detestation
of
them
,
abominations
,
Ezek.
14.
6.
teachers
of
lyes
,
dung
to
God
,
and
so
called
,
such
things
as
ought
not
to
be
named
among
Christians
.
Now
if
an
idoll
be
as
dung
to
God
,
ought
it
not
to
be
so
to
vs
?
If
God
haue
polluted
them
,
shall
wee
count
them
cleane
?
and
do
we
account
them
dung
,
when
we
garnish
our
best
roomes
with
them
?
Againe
,
they
be
Idolothytes
,
things
sacrificed
to
deuils
;
and
no
Corinthian
,
no
Christian
may
eate
an
Idolothyte
,
for
any
ciuill
vse
or
commodity
:
Say
not
then
,
The
creature
is
good
,
and
beautifull
,
and
vtterly
changed
in
the
vse
:
this
plea
will
not
preserue
it
by
the
Papists
doctrine
it selfe
:
for
thus
the
Rhemists
(
in
Reu.
2.
Sect.
8.
)
describe
an
Idolothyte
;
Though
the
creature
be
good
by
creation
,
it
doth
become
an
Idolothyte
,
and
is
made
execrable
by
the
prophane
blessings
of
heretiques
and
idolaters
.
Shall
not
wee
yeeld
as
much
?
nay
,
the
image
is
no
creature
of
God
(
though
the
matter
be
)
nor
good
,
and
therefore
by
Popish
doctrine
it selfe
,
we
may
not
reserue
it
:
for
Aquinas
himselfe
saith
,
In
rebus
infructuosis
we
may
not
communicate
with
Gentiles
,
though
in
fructuosis
we
may
.
3.
In
respect
of
what
these
images
may
be
:
they
are
snares
,
and
may
be
the
occasions
of
grosse
idolatry
to
posterity
:
it
is
as
a
iewell
borrowed
from
Egypt
,
and
may
in
time
prooue
matter
to
make
a
Calfe
of
.
It
is
a
ruled
case
,
Hee
that
doth
not
hinder
idolatry
when
hee
may
,
doth
commit
it
;
Qui
non
prohibet
cùm
potest
,
facit
,
yea
iubet
;
and
hee
partakes
in
idolatry
,
that
rootes
not
out
,
where
hee
may
,
all
reliques
&
monuments
of
it
.
Nay
,
suppose
a
superstitious
person
come
into
thy
house
so
swept
and
garnished
for
him
,
and
fall
downe
,
or
vncouer
his
head
,
or
make
secret
prayers
(
as
they
must
by
the
principles
of
their
doctrine
)
to
the
images
thou
hast
set
vp
,
art
not
thou
now
an
accessary
,
nay
a
principall
?
didst
not
thou
lay
this
snare
&
stumbling
blocke
before
thy
brother
?
wa
st
not
thou
the
bawd
to
his
spirituall
fornication
?
Thou
oughtest
to
haue
remoued
this
stumbling
blocke
,
and
gotten
the
harlot
punisht
:
for
the
image
tempteth
to
spirituall
fornication
,
as
the
scandalous
presence
of
a
woman
doth
a
light
minde
to
bodily
.
The
Law
pronounceth
a
curse
on
him
that
layes
a
stumbling
blocke
before
the
blinde
.
Finally
,
such
a
one
is
farre
from
seeking
to
propagate
the
purity
of
Gods
worship
to
posterity
.
3.
In
respect
of
thy selfe
,
to
shew
thy selfe
zealous
for
Gods
pure
worship
,
and
bewray
thy
vtter
detestation
of
idolatry
:
thou
must
destroy
euery
such
Agagite
,
which
God
hath
pronounced
sentence
of
death
vpon
:
shall
thy
eyes
spare
,
nay
,
thy
eyes
feede
themselues
vpon
such
brokers
of
idolatry
?
shall
thy
hands
aduance
,
and
thy
care
beautifie
such
abetters
of
superstition
?
how
doest
thou
destroy
their
memory
?
Dauid
would
not
once
mention
their
names
,
Psal.
16.
4.
And
how
darest
thou
?
Those
things
,
which
by
our
doctrine
of
Homilies
and
Statute-lawes
of
the
land
,
are
swept
out
as
dung
out
of
our
Churches
,
how
is
thy
house
a
little
church
,
if
thou
there
take
them
vp
,
and
nourish
them
?
I
esteeme
them
but
as
an
ornament
.
An
ornament
is
an
indifferent
thing
,
I
honour
it
not
,
Hezekiah
honoured
not
the
brazen
serpent
,
I
may
vse
the
gold
of
it
in
some
I
know
not
whether
a
man
and
set
it
in
a
secret
place
:
and
all
the
people
shall
say
,
Amen
.
Thirdly
,
the
Iewes
might
not
vse
them
in
priuate
vse
,
but
burne
them
,
Deut.
7.
25.
But
yet
we
,
defacing
and
dismembring
the
images
,
may
vse
the
gold
,
&c.
For
as
Augustine
,
P.
Martyr
,
and
Caluine
thinke
,
that
Law
is
Iudiciall
,
though
the
ground
of
it
be
morall
,
and
the
vse
of
it
to
back
the
morall
.
Lastly
,
looke
vpon
the
examples
of
holy
men
,
after
Gods
example
taking
away
the
names
of
Baalim
;
Iacobs
zeale
,
not
onely
burning
the
bodies
of
Idols
,
but
abolishing
their
eare-rings
,
which
were
costly
;
Elias
abhorring
Baals
altar
as
wel
as
himself
;
Iehu
destroying
not
onely
Baal
himselfe
,
but
his
Temple
also
,
Vestry
,
and
all
his
trinkets
;
Daniel
detesting
Bels
meate
,
as
well
as
Bel
himselfe
;
Ioshua
razing
all
the
monuments
of
idolatry
of
the
Canaanites
that
hee
could
finde
,
chap.
23.
7.
If
any
say
(
which
is
the
last
shift
)
that
those
were
heathenish
idols
,
and
worse
than
these
:
I
answer
,
that
Popish
idolatrie
is
as
base
as
euer
the
Heathens
was
,
and
as
odious
to
God
,
more
pernicious
to
vs
.
For
the
originall
of
it
,
Bucer
saith
,
Insiciari
non
potest
vsum
idolorum
à
gentibus
in
ecclesiam
irrepsisse
,
It
cannot
bee
denied
but
that
the
vse
of
idols
crept
into
the
Church
from
the
Heathens
:
And
that
Romish
idolatry
is
as
base
and
foule
as
theirs
,
I
prooue
by
these
arguments
:
I.
To
giue
diuine
worship
to
base
,
dead
,
and
rotten
creatures
,
is
as
base
idolatrie
as
any
the
Heathens
could
commit
:
But
the
Papists
giue
diuine
worship
to
such
creatures
:
therefore
,
&c.
For
the
assumption
,
the
scope
of
D.
Reynolds
his
second
booke
,
De
idololat.
Rom.
eccles
.
is
to
proue
that
they
giue
diuine
worship
to
fiue
such
things
,
as
1.
Saints
,
dead
men
.
2.
Relikes
,
rotten
bones
.
3.
Images
,
painted
blockes
.
4.
Consecrate
things
,
oyle
,
salt
,
spittle
,
waxe
,
creame
.
5.
Breaden
hosts
.
And
in
the
same
booke
he
affirmes
,
that
to
worship
a
woodden
crosse
and
a
piece
of
bread
,
is
as
grosse
idolatrie
as
euer
was
.
Obiect
.
The
Papists
doe
not
thinke
their
idols
to
be
gods
.
Answ.
Few
or
none
of
the
Heathens
did
so
,
as
it
is
well
proued
by
Master
White
in
his
booke
called
,
The
way
to
the
Church
,
pag.
398.
II.
Pezelius
,
answering
the
Iesuites
Catechisme
,
in
sundrie
places
,
proues
at
large
,
that
there
is
no
difference
between
Popish
and
Heathenish
idolatrie
,
nominibus
mutatis
,
onely
the
names
changed
.
Pag.
225.
Eadem
est
ratio
idololatriae
apud
Papistas
,
quae
olim
apud
Gentiles
fuit
,
siue
ipsa
simulachra
,
siue
vsum
&
cultum
consideres
:
and
proues
it
by
reason
,
and
the
testimony
of
Augustine
and
Athanasius
:
And
after
,
Prorsus
eadem
idololatria
,
and
,
Imò
grauius
peccant
Papistae
quàm
Ethnici
,
pag.
230.
pag.
152.
153.
&c.
Inter
idololatriam
gentium
,
&
cultum
sanctorum
apud
Pontisicios
,
nihil
interest
:
and
he
concludeth
,
Nec
ouum
ouo
,
neque
lac
lacti
similius
,
quàm
cultus
sanctorum
apud
Pontisicios
,
&
idolorum
apud
Ethnicos
.
And
Master
White
in
his
booke
forenamed
,
sect.
5.
parag.
7.
8.
prooueth
,
that
the
Papists
worship
stocks
and
stones
as
the
Gentiles
did
.
III.
Master
Perkins
,
in
a
book
of
his
owne
setting
forth
,
not
in
few
places
,
hath
the
very
words
,
Refor.
Cath.
9.
point
:
Papists
vnder
new
termes
maintaine
the
idolatrie
of
the
Heathen
.
Popish
idolatrie
is
a
grosse
as
euer
any
was
among
the
Heathen
.
In
the
practice
of
a
reformed
Catholike
,
Popish
idolatrie
exceeds
the
idolatrie
of
the
Heathen
,
In
his
Aduertisement
to
Romane
Catholikes
.
And
,
the
Popish
Host
is
as
abominable
an
idoll
as
euer
was
.
To
whom
Bucer
in
Psal.
115.
accordeth
,
saying
thus
of
the
Popish
Church
in
worshipping
of
the
Virgin
Mary
and
the
Saints
,
En
omnia
facit
,
quae
olim
idolis
suis
insana
gentilitas
.
IV.
Adde
one
thing
out
of
the
Scriptures
:
If
Rome
be
called
Egypt
,
Sodom
,
and
Babylon
,
then
the
idolatry
of
all
these
Heathenish
places
runs
into
it
:
But
the
first
is
true
,
therefore
also
the
second
.
Againe
,
If
it
be
a
cage
of
vncleane
birds
,
and
an
habitation
of
diuels
,
if
any
worse
can
be
said
of
any
Heathens
,
Romish
idolatrie
shall
not
be
the
worst
.
3.
Note
,
Those
that
despise
the
still
voyce
of
God
in
the
ministery
,
Againe
,
This
is
that
my
Sonne
.
Sect.
9.
THe
first
thing
in
the
substance
of
the
Fathers
testimony
,
The
sons
of
God
saw
the
daughters
of
men
,
&c.
3.
Sons
by
Adoption
,
who
being
the
children
of
wrath
by
nature
,
are
by
grace
&
fauour
taken
in
to
be
the
sons
of
God
:
thus
euery
true
beleeuer
,
led
by
the
spirit
,
is
the
Son
of
God
.
Ro.
8.
14.
As
many
as
beleeue
,
to
them
hee
gaue
power
to
be
the
sons
of
God
.
Christ
is
none
of
these
waies
the
son
of
God
:
for
although
Christ
,
as
the
fountaine
and
head
of
our
adoption
,
is
called
the
chiefe
among
many
brethren
,
yet
is
hee
not
adopted
as
we
be
.
But
he
is
the
Son
of
God
two
wayes
:
1.
By
nature
,
as
God
,
begotten
from
all
eternity
of
the
substance
of
God
,
by
an
vnspeakable
generation
,
(
for
who
can
tel
his
generation
?
Isa.
53.
8.
)
whereby
God
the
Father
communicated
his
whole
Essence
vnto
him
:
&
thus
hee
alone
is
the
Son
of
God
,
the
onely
begotten
Son
,
Ioh.
1.
14.
We
may
adore
this
Son-ship
,
wee
cannot
search
it
out
.
2.
By
grace
of
personall
Vnion
:
and
thus
the
man-hood
of
Christ
,
or
Christ
as
man
,
is
after
a
speciall
manner
the
Sonne
of
God
,
because
his
man-hood
was
inseparably
vnited
to
the
Person
of
the
Sonne
of
God
.
Luk.
1.
32.
That
holy
thing
which
is
borne
of
thee
,
shall
bee
called
the
Sonne
of
God
.
Neither
had
Christ
(
as
man
)
any
man
to
his
Father
;
but
the
humane
nature
being
framed
of
the
holy
Ghost
,
subsifted
in
the
Deity
,
and
so
makes
but
one
Person
.
And
thus
Christ
both
in
respect
of
both
his
natures
,
and
the
Vnion
of
them
,
is
the
Sonne
of
God
.
How
is
he
begotten
of
the
Father
?
After
an
vnspeakable
manner
,
Obiect
.
Psalm
.
2.
7.
This
day
begot
I
thee
;
therefore
in
time
.
Answ.
In
the
Sonnes
begetting
are
two
things
to
be
considered
:
1.
The
generation
it selfe
,
which
is
eternall
.
2.
The
manifestation
of
it
,
and
this
is
in
time
,
at
his
Incarnation
and
Resurrection
.
Of
this
the
place
is
to
be
vnderstood
,
not
of
the
former
.
But
Christ
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Consider
him
in
respect
of
his
God-head
,
Athanasian
Creed
confesseth
him
God
of
very
God
;
and
the
Nicen
,
Light
of
light
,
and
very
God
of
very
God
:
the
word
(
God
)
in
both
places
must
bee
taken
not
essentially
,
but
personally
,
namely
,
the
Sonne
of
God
begotten
of
the
Father
.
But
the
God-head
of
the
Son
is
from
the
Father
,
The
God-head
of
the
Sonne
But
the
Son
hauing
the
same
Essence
with
the
Father
,
Person
begets
Person
,
If
the
Father
and
Sonne
be
one
in
Essence
,
It
is
a
weake
argument
,
The
whole
diuine
Essence
is
There
is
an
Homonymie
in
whole
diuine
Essence
)
which
is
taken
either
essentially
and
absolutely
,
as
in
the
Proposition
;
or
personally
,
limited
to
the
second
Person
,
as
in
the
assumption
:
and
therefore
the
reason
is
faulty
,
because
of
foure
tearmes
in
it
.
But
if
the
Father
beget
the
The
Father
begetting
,
If
the
Father
begot
the
Son
,
The
Father
begot
the
Sonne
But
Christ
is
the
first
begotten
,
1.
2.
Christ
is
called
▪
The
first
borne
of
euery
creature
,
because
hee
was
begotten
eternally
before
any
creature
.
3.
He
is
called
First
borne
,
by
a
Metaphor
and
resemblance
,
being
shadowed
by
the
first
borne
in
the
old
Testament
,
who
were
Heires
and
Priests
in
the
family
,
and
had
double
portions
,
&c.
All
which
types
were
verified
in
Christ
,
who
was
first
borne
not
of
a
few
brethren
in
one
family
as
they
,
but
of
many
brethren
in
all
Tribes
and
Families
.
Christ
was
the
Sonne
of
the
No
,
because
he
was
conceiued
,
Is
Christ
thus
peculiarly
the
Sonne
of
God
?
Againe
,
the
loue
of
Christ
is
surpassing
,
and
appeareth
in
his
voluntary
and
extreme
abasement
,
that
he
would
be
pleased
from
the
height
of
his
Glory
,
being
Gods
naturall
Son
,
to
become
not
onely
like
,
but
lower
then
all
other
men
in
his
life
and
death
.
No
man
liuing
euer
was
or
can
be
so
abased
:
for
hee
that
is
lowest
of
all
,
can
fall
but
from
one
degree
in
earth
to
another
:
but
Christ
falls
from
the
highest
degree
of
the
glory
of
heauen
,
to
the
very
bottome
of
hell
.
What
doth
this
infinite
loue
call
for
at
our
hands
,
but
returne
of
loue
for
loue
?
Shall
we
thinke
any
of
his
Commandements
grieuous
?
shall
we
think
much
of
any
condition
which
God
seeth
fit
for
vs
,
and
Christ
hath
sanctifyed
,
be
it
neuer
so
base
?
shall
we
refuse
the
lowest
abasement
for
his
sake
,
seeing
we
cannot
bee
brought
so
low
for
him
,
as
hee
for
vs
?
Who
art
thou
that
professest
loue
to
Christ
,
and
wilt
not
endure
a
word
,
a
frowne
of
a
superiour
,
a
checke
and
rebuke
for
his
sake
and
good
conscience
?
Was
Christs
loue
such
to
thee
?
or
,
if
it
had
,
where
had
thy
hopes
and
saluation
been
?
Had
he
disdayned
the
frownes
of
his
Father
for
thee
,
the
rebukes
and
shame
of
the
world
,
the
cursed
death
to
which
hee
voluntarily
subiected
himselfe
,
thou
hadst
bin
layd
for
euer
vnder
the
frownes
of
God
the
Father
,
and
the
curse
of
thy
sin
:
and
though
thou
seest
that
all
the
good
of
his
abasement
came
to
thee
,
thou
wilt
endure
nothing
for
him
:
Ah
,
conforme
henceforth
thy
loue
to
his
.
Secondly
,
Iephte
,
Samson
,
&c.
And
their
deliuerances
but
temporall
from
the
sonnes
of
men
:
but
heere
is
an
eternall
Sonne
of
God
,
an
heauenly
Sauiour
,
and
Saluation
from
all
spirituall
enmities
,
worthy
the
Sonne
of
God
.
Hereupon
,
namely
,
the
excellency
and
dignity
of
his
Person
,
ariseth
the
excellency
,
price
,
and
merit
of
his
obedience
,
both
actiue
in
fulfilling
the
law
,
and
passiue
,
in
satisfying
the
breach
.
For
,
being
the
naturall
Sonne
of
God
,
he
cannot
but
be
very
God
,
of
the
same
substance
and
Godhead
with
the
Father
;
vnto
which
Diuine
nature
the
humane
being
vnited
,
it
receiueth
an
excellency
and
dignity
aboue
all
created
natures
of
men
and
Angels
:
for
,
to
which
of
the
Angels
did
he
at
any
time
say
,
Thou
art
my
Sonne
,
Heb.
1.
5
?
And
hence
all
his
obedience
must
needs
bee
of
infinite
merit
,
the
Person
being
so
infinite
:
else
could
he
not
haue
sustained
the
infinite
burden
of
mans
sin
,
nor
appeased
the
wrath
of
his
Father
infinitly
offended
,
nor
in
so
short
time
haue
made
so
full
and
perfect
satisfaction
,
which
must
be
of
infinite
worth
and
desert
,
nor
haue
vanquished
so
infinite
enemies
as
sin
,
death
,
hell
,
and
the
deuill
,
nor
haue
purchased
for
vs
that
infinite
and
eternall
Crowne
of
righteousnes
,
vnlesse
he
had
been
Immanuel
,
God
with
vs
,
and
for
vs
,
blessed
for
euer
.
Thirdly
,
1.
To
beleeue
in
him
:
for
this
is
the
Commaundement
of
GOD
,
2.
We
must
esteeme
and
affect
him
as
the
Sonne
of
God
,
accounting
him
the
chiefe
of
10000.
as
the
Church
doth
,
to
loue
and
reuerence
him
aboue
all
other
,
3.
If
Christ
be
the
onely
naturall
Sonne
,
then
kisse
the
Son
of
God
,
Psal.
2.
12.
1.
In
token
of
subiection
,
as
a
kisse
is
if
it
be
of
an
inferiour
to
a
superiour
:
so
Pharaoh
said
to
Ioseph
,
All
my
people
shall
kisse
thee
,
Gen.
41.
namely
,
in
token
of
subiection
:
so
Idolaters
are
said
to
kisse
their
Idols
,
that
is
,
to
be
subiect
and
deuoted
vnto
them
,
1.
King
.
19.
18.
2.
In
token
of
loue
&
good
will
,
if
from
a
superiour
or
equal
:
thus
the
Saints
must
kisse
one
another
with
an
holy
kisse
.
And
thus
must
euery
Christian
kisse
the
Sonne
of
God
,
both
in
token
of
their
homage
and
subiection
,
as
also
as
a
sure
pledge
of
their
loue
and
faithfull
affection
towards
him
;
especially
wee
must
take
his
yoke
vpon
vs
,
stoope
vnder
his
Scepter
,
and
obserue
whatsoeuer
hee
hath
commanded
vs
.
Doe
as
the
people
promised
Ioshua
,
chap.
1.
16.
All
that
thou
commandest
vs
,
wee
will
doe
;
whither
thou
sendest
vs
,
we
will
goe
;
whosoeuer
rebell
and
will
not
obey
thy
words
,
let
him
die
the
death
:
and
as
Mary
his
mother
said
to
the
seruants
,
Whatsoeuer
hee
shall
bid
you
doe
,
that
doe
.
Beloued
Sonne
.
]
The
English
is
too
short
for
the
Greeke
,
where
we
finde
two
articles
,
and
it
soundeth
thus
:
This
is
that
my
Sonne
,
that
my
beloued
,
and
such
a
beloued
one
,
as
on
whom
all
a
mans
loue
is
cast
:
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
commonly
vsed
of
that
which
is
but
one
,
as
of
Isaac
,
Take
now
thy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
thy
onely
Sonne
,
thy
beloued
Sonne
.
Christ
is
the
proper
obiect
The
onely
begotten
Sonne
which
is
in
the
bosome
of
the
Father
,
hath
declared
him
;
that
is
,
who
is
intirely
and
inwardly
loued
with
such
affection
,
as
is
due
onely
to
her
who
is
to
be
layd
in
the
bosome
,
who
is
thy
best-beloued
,
thy
heart
,
thy selfe
.
And
hee
is
called
Gods
deare
Sonne
,
Col.
1.
13.
1.
2.
Christ
is
capable
of
perfect
and
infinite
loue
,
as
no
creature
is
,
and
therefore
is
perfectly
and
infinitely
loued
of
his
Father
:
hence
is
it
that
the
Father
giueth
him
all
that
euer
he
hath
,
Mat.
28.
18.
All
power
in
heauen
and
in
earth
:
hence
he
reuealeth
and
declareth
his
whole
counsell
to
him
,
who
from
eternity
hath
coexisted
and
layd
in
the
bosome
of
his
Father
,
whereas
all
creatures
are
not
capable
of
this
knowledge
.
3.
Christ
as
Mediator
,
is
most
deare
to
his
Father
,
and
beloued
as
a
sea
or
fountaine
,
from
whose
fulnesse
loue
must
be
deriued
to
all
other
.
Eph.
1.
6.
He
hath
made
vs
accepted
in
his
Beloued
:
the
head
of
the
body
must
be
filled
with
sense
,
and
spirit
,
and
life
,
because
it
must
send
these
into
all
the
members
;
so
the
Head
of
the
Church
.
As
the
Apostle
therefore
saith
,
In
him
are
the
treasures
of
wisedome
,
so
he
is
Gods
store-house
of
loue
,
whence
all
our
supplies
must
be
fetched
.
Of
consolation
,
Of
instruction
,
2.
If
God
so
dearely
loued
Christ
his
Sonne
,
Notes
of
our
loue
to
Christ
are
these
:
1.
Often
to
thinke
of
him
,
and
these
thoughts
bee
deepe
,
large
,
frequent
,
which
argues
abundant
affection
in
the
soule
:
Often
out
of
that
abundance
to
speake
of
him
,
and
neuer
but
to
his
glory
:
for
,
where
we
heartily
loue
,
we
can
willingly
praise
.
Thus
the
loue
of
God
in
Dauids
heart
filled
his
mouth
and
pen
with
often
praises
,
Psal.
119.
164.
Seuen
times
a
day
doe
I
praise
thee
.
Thus
the
Spouse
in
the
Canticles
loued
much
,
and
praised
much
;
My
beloued
is
white
,
and
ruddy
,
the
fairest
of
ten
thousand
,
chap.
5.
10.
Yea
,
by
this
meanes
bring
others
to
be
in
loue
with
him
,
as
wee
doe
with
our
deare
friends
.
Psal.
31.
23.
O
loue
the
Lord
;
all
ye
his
Saints
.
Cant.
5.
16.
His
mouth
is
as
sweet
things
,
he
is
wholly
delectable
:
this
is
my
welbeloued
,
and
this
is
my
louer
,
O
daughters
of
Ierusalem
.
2.
To
bee
carefull
to
please
and
content
him
in
all
things
:
the
man
I
loue
I
will
doe
any
thing
wherby
I
may
please
him
,
I
will
abstain
from
that
which
will
offend
and
incense
him
.
2.
Cor.
5.
9.
We
couet
both
at
home
and
from
home
to
be
acceptable
vnto
him
.
I
will
not
forget
his
desire
,
his
word
,
I
will
thinke
the
time
short
and
well
spent
to
do
his
requests
.
I
will
not
imprison
his
loue
in
my
heart
or
mouth
,
but
expresse
it
in
my
whole
course
and
calling
,
as
Peter
was
thrice
enioyned
to
expresse
his
loue
to
Christ
in
feeding
his
sheepe
and
lambes
,
Ioh.
21.
16.
3.
Loue
is
bountifull
:
I
will
spare
nothing
for
my
friend
;
all
I
haue
,
is
his
to
command
and
vse
,
because
my selfe
am
:
sincere
loue
is
communicatiue
,
and
will
be
at
cost
for
Christ
:
those
that
loue
Christ
,
first
giue
themselues
to
Christ
,
and
then
their
gifts
,
their
graces
,
their
goods
to
the
vse
of
Christ
and
of
his
members
:
sincere
loue
is
diligent
,
and
will
refuse
no
paines
to
please
or
pleasure
the
partie
loued
:
what
infinite
paines
will
men
(
that
loue
the
world
)
take
for
an
handfull
of
it
?
and
such
as
loue
Christ
,
will
refuse
no
paines
to
enioy
,
to
glorifie
him
,
as
the
Apostles
and
Martyrs
,
in
whom
we
see
how
loue
ouercommeth
all
things
,
and
the
hardest
paines
is
pleasure
to
it
.
4.
This
Christian
and
holie
loue
is
ready
to
defend
Christ
:
no
man
can
endure
to
heare
or
see
his
friend
abused
;
loue
carries
a
sympathy
with
it
,
that
is
,
a
fellow-feeling
,
causing
ioy
or
griefe
,
to
see
his
glory
,
Word
,
or
Kingdom
aduanced
or
hindred
:
it
carries
a
godly
zeale
to
Gods
house
,
which
consumed
Dauid
,
Psalm
.
69.
9.
Paul
and
Barnabas
,
when
GOD
was
dishonoured
,
were
mooued
,
and
rent
their
cloathes
;
and
loue
to
Christ
makes
a
man
take
to
heart
things
against
his
name
and
honour
:
nay
,
it
makes
the
Christian
ready
to
suffer
with
Christ
and
for
Christ
,
and
accept
of
neuer
so
hard
a
condition
with
him
.
Much
water
cannot
quench
loue
,
nor
the
flouds
drowne
it
,
Cant.
8.
6.
Yea
if
all
the
world
should
forsake
Christ
,
and
sincere
profession
of
him
,
sincere
loue
would
loue
the
more
,
and
die
with
him
rather
than
deny
him
.
5.
Now
in
his
absence
to
loue
him
in
his
image
,
in
his
seruants
,
because
they
loue
him
;
in
his
Word
&
Sacraments
,
which
are
his
letters
and
pledges
;
in
his
gifts
and
graces
,
which
are
his
loue-tokens
,
and
long
to
obtaine
his
presence
:
for
the
Spirit
saith
,
Come
:
and
the
Bride
saith
,
Come
,
yea
euen
to
be
sick
of
loue
after
him
,
Cantic.
5.
8.
Thus
may
wee
trie
our
loue
of
Christ
,
and
shame
our selues
for
want
of
it
,
and
stirre
vp
our selues
to
grow
vp
in
the
image
of
God
,
who
hath
set
his
whole
loue
vpon
him
,
and
long
after
the
day
when
wee
also
shall
set
our
whole
loue
vpon
him
as
he
vpon
.
vs
.
In
whom
I
am
well
pleased
.
Sect.
10.
HEre
is
the
fruit
of
this
neere
relation
,
Neuer
is
God
appeased
with
any
man
,
For
1.
If
God
look
on
vs
in
our selues
,
2.
This
was
shadowed
in
the
old
Testament
,
Ge.
8.
21.
When
the
earth
was
destroyed
,
and
Noah
came
out
of
the
Arke
,
hee
offered
burnt-offerings
to
the
Lord
,
and
the
Lord
smelled
a
sauour
of
rest
,
and
said
,
I
will
no
more
curse
the
earth
,
&c.
A
notable
type
of
Christ
,
the
Mediatour
and
maker
of
atonement
betweene
God
and
man
,
from
whose
meritorious
sacrifice
God
only
smelleth
a
sauour
of
rest
.
So
likewise
in
Aaron
the
high
Priest
,
Exod.
28.
38.
Aaron
must
beare
the
iniquitie
of
the
offerings
of
the
children
of
Israel
,
and
[
Holinesse
to
the
Lord
]
shall
be
alwaies
vpon
his
forehead
,
to
make
them
acceptable
to
the
Lord
:
here
(
saith
Caluine
)
must
all
our
senses
bee
fixed
vpon
the
forehead
of
the
only
high
Priest
,
from
whom
all
holinesse
floweth
foorth
to
his
Church
:
neither
could
the
Priest
make
the
people
acceptable
in
his
owne
person
,
but
as
hee
stood
a
type
of
Christ
.
3.
Consider
Christ
1.
in
himselfe
:
God
was
so
pleased
in
him
,
as
hee
was
neuer
displeased
,
nothing
was
euer
found
in
him
displeasing
,
no
guile
in
his
lips
,
no
spot
in
his
person
,
but
was
euer
a
beloued
Sonne
:
it
is
not
so
with
vs
,
who
were
before
,
the
sonnes
of
wrath
,
and
Lo-ammi
,
Lo-ruhamah
.
2.
Consider
him
as
Head
of
the
Church
and
Mediatour
,
his
obedience
was
so
voluntary
,
and
satisfactory
,
so
full
and
meritorious
,
as
must
needs
appease
his
fathers
wrath
;
in
him
the
Father
hath
his
Law
wholly
fulfilled
,
euen
all
righteousnes
;
in
him
he
hath
the
curse
borne
&
carried
away
;
in
him
he
hath
a
new
righteousnes
of
faith
restored
to
beleeuers
,
and
a
new
image
repaired
vpon
them
:
so
as
now
beholding
them
,
not
in
the
first
Adam
,
but
in
the
second
;
not
in
the
old
roote
,
but
in
the
new
plantation
;
he
loueth
the
members
,
because
he
loueth
the
Head
,
&
accepteth
them
as
sons
through
his
beloued
Sonne
.
To
note
the
miserable
condition
The
like
may
bee
said
of
all
those
damnable
heretikes
,
who
haue
denied
Christ
either
in
his
natures
or
offices
:
and
here
wee
must
for
euer
renounce
the
damnable
heresie
of
the
Church
of
Rome
,
who
,
though
in
word
they
hold
the
doctrine
of
faith
,
yet
in
deed
and
by
expresse
consequent
deny
both
the
natures
and
all
the
offices
of
Christ
,
and
so
professe
a
false
christ
,
in
whom
they
cannot
meete
with
saluation
.
The
case
of
worldly
and
carnall
gospellers
is
no
better
,
who
professe
Christ
their
Iesus
,
not
their
Lord
,
denying
him
their
hearts
and
liues
,
and
yet
with
their
mouthes
say
,
Lord
,
Lord
.
Againe
,
Lastly
,
But
how
shall
wee
know
that
we
are
in
Christ
?
By
these
rules
:
1.
The
generall
vse
of
this
whole
testimony
,
is
set
downe
,
Math.
17.
5.
Heare
him
:
for
by
this
voice
Christ
is
now
appointed
both
,
1.
The
Doctor
and
chiefe
Prophet
of
the
Church
,
more
excellent
then
Moses
;
for
He
is
faithfull
as
the
Sonne
in
all
the
house
of
God
.
2.
The
high
Priest
of
our
profession
,
whose
lips
must
preserue
knowledge
,
infinitely
aboue
Aaron
,
a
most
mercifull
high
Priest
,
able
to
saue
them
that
come
vnto
God
by
him
,
seeing
he
liueth
for
euer
to
make
intercession
for
vs
.
3.
The
only
King
of
his
Church
,
a
greater
than
Salomon
,
of
whom
all
the
Kings
of
Israel
were
but
shadowes
;
who
only
maketh
Lawes
for
his
Church
,
and
of
such
power
as
they
binde
conscience
,
which
no
King
nor
Lawes
can
doe
.
1.
onely
Master
of
his
Church
;
they
had
streams
,
but
hee
the
fountaine
of
wisedome
,
hee
had
treasures
of
wisedome
hid
in
him
.
2.
This
is
a
note
of
the
true
Church
,
both
of
Iewes
and
Gentiles
.
Ioh.
8.
47.
He
that
is
of
God
,
heareth
the
words
of
God
:
my
sheepe
heare
my
voyce
:
and
Ioh.
10.
16.
Other
sheepe
I
haue
,
which
are
not
of
this
fold
,
that
is
,
the
Gentiles
not
yet
called
;
these
must
be
brought
vnto
me
,
for
they
shall
heare
my
voyce
.
3.
Christ
the
Lord
of
the
holy
Prophets
,
hath
put
an
end
to
all
prophecies
,
ceremonies
,
reuelations
,
and
dreames
,
&
these
many
,
extraordinary
meanes
whereby
he
taught
his
Church
of
olde
:
and
now
God
hath
spoken
vnto
vs
by
his
Son
,
to
whom
all
they
made
way
,
Heb.
1.
1.
He
is
that
Messiah
of
whom
the
Samaritan
woman
said
,
Ioh.
4.
25.
I
know
that
the
Messiah
will
come
,
and
when
he
shall
come
,
he
will
declare
all
things
.
They
that
liued
before
him
,
made
account
to
heare
him
,
because
hee
was
expected
from
the
bosome
of
the
Father
,
to
reueale
all
the
will
of
God
,
and
all
necessary
trueth
concerning
saluation
;
how
much
more
should
we
,
who
haue
heard
all
things
,
all
his
doctrine
,
and
seene
his
miracles
,
as
the
Samaritans
did
,
Ioh.
4.
42.
We
haue
heard
him
speake
our selues
?
4.
If
wee
consider
our
owne
naturall
blindnesse
,
and
grosse
ignorance
in
the
things
of
God
,
how
apt
wee
be
to
seduction
,
schisme
,
heresie
,
delusion
,
wee
shall
see
how
necessary
it
is
to
heare
him
:
nay
,
seeing
God
hath
of
mercy
set
him
out
to
preserue
vs
from
these
euils
,
great
and
detestable
shall
our
vnthankfulnesse
be
,
to
turne
away
from
him
.
Now
if
it
be
asked
how
wee
must
heare
Christ
,
the
answere
is
this
:
1.
Hee
must
now
be
heard
in
the
voyce
of
his
Ministers
,
to
whom
he
gaue
gifts
at
his
ascension
,
and
of
whom
he
said
,
Hee
that
heareth
you
,
heareth
mee
:
so
farre
as
they
can
prooue
that
which
they
teach
,
to
be
his
voice
,
they
must
be
heard
,
and
further
we
must
not
heare
Fathers
,
Doctors
,
Councels
,
nor
the
Pope
of
Rome
:
for
himselfe
is
still
the
chiefe
Doctor
,
and
chiefe
Interpreter
of
the
Scriptures
,
and
Iudge
of
all
controuersies
in
Religion
.
2.
To
heare
him
,
is
not
onely
to
lend
him
our
eares
in
the
ministry
,
(
for
many
Iewes
,
Pharises
,
wicked
Romans
,
&c.
heard
his
owne
gracious
words
,
and
yet
heard
him
not
:
)
but
,
to
heare
him
,
is
,
1.
to
repent
and
beleeue
the
Gospell
:
for
this
was
the
beginning
and
summe
of
Christs
preaching
,
Math.
4.
17.
and
Ioh.
12.
36.
Beleeue
in
the
Light
,
that
yee
may
be
the
sonnes
of
the
Light
.
2.
To
loue
one
another
.
This
is
the
new
Commaundement
,
That
we
loue
one
another
,
Ioh.
15.
12.
and
is
most
expresse
,
1.
Ioh.
3.
23.
This
is
the
commanment
,
That
wee
beleeue
in
the
name
of
his
Sonne
Iesus
Christ
,
and
loue
one
another
.
3.
To
obey
him
in
whatsoeuer
he
commandeth
:
heare
his
voyce
,
and
follow
him
:
and
,
Math.
28.
20.
Teach
them
to
obserue
,
and
to
doe
all
things
that
I
haue
commanded
you
.
Heereby
many
sorts
of
men
to
obey
God
then
man
,
Act.
5.
29.
The
naturall
man
heares
the
voyce
of
the
serpent
,
as
Adam
did
,
though
Christs
voyce
be
neuer
so
loud
against
the
touching
of
the
forbidden
fruit
:
Yea
,
men
that
professe
better
things
,
may
heare
the
voyce
of
wiues
,
children
,
parents
,
yea
,
the
voyce
of
profit
and
vnlawful
pleasure
,
before
and
aboue
Christs
voice
;
Salomon
himselfe
heard
the
voyce
of
his
idolatrous
wiues
,
till
GOD
rent
the
Kingdome
from
him
:
so
as
the
best
of
vs
had
neede
be
stirred
vp
by
this
voyce
from
heauen
,
Heare
him
.
FINIS
.