THE
PROGRESSE
OF
SAINTS
TO
FVLL
HOLINESSE
:
Described
In
sundry
Apostolicall
Aphorismes
,
or
short
precepts
tending
to
sanctification
.
With
a
sweete
and
divine
prayer
to
attaine
the
practise
of
those
holy
precepts
.
By
THOMAS
TAYLOR
,
Doctor
in
Divinity
,
and
Pastor
of
St.
Mary
Aldermanbury
.
LONDON
.
ISAY
35.8
.
And
there
shall
be
a
path
,
and
a
way
,
and
the
way
shall
be
called
holy
,
and
the
polluted
shall
not
passe
by
it
.
LONDON
,
Printed
by
W.
I.
for
Iohn
Bartlet
,
at
the
signe
of
the
Guilded
Cuppe
in
Cheapeside
,
in
Goldsmiths
Rowe
.
1630.
TO
THE
RIGHT
WORSHIPFVLL
AND
WORTHY
KNIGHTS
,
SIR
RICHARD
YOVNG
,
Knight
Barronet
,
and
Sir
ROBERT
HARLY
,
Knight
of
the
Bath
;
and
to
my
worthy
friends
the
Merchants
,
and
the
rest
of
my
loving
people
of
St.
Mary
Aldermanbury
,
increase
of
grace
and
blessing
from
the
rich
fountaine
.
SInce
it
pleased
the
almighty
providence
,
by
your
free
choyse
,
to
give
me
charge
over
you
,
I
have
not
spared
my
paines
to
acquaint
you
with
the
counsell
of
God
,
according
to
the
measure
of
grace
bestowed
on
mee
.
My
aime
hath
beene
to
speake
to
the
meanest
capacity
,
for
the
informing
of
every
mans
judgement
,
and
the
awakening
of
every
mans
conscience
:
and
my
prayers
have
beene
frequent
unto
him
who
hath
commended
unto
me
this
peece
of
service
;
that
he
would
please
to
make
me
an
able
instrument
of
your
good
:
neither
hath
my
successe
discouraged
mee
,
who
have
for
the
greatest
,
and
best
part
of
you
;
found
you
a
willing
and
loving
people
.
If
any
be
as
yet
otherwise
minded
,
and
have
not
given
up
themselves
to
God
,
and
to
his
Ministers
;
by
instructing
them
still
with
meeknesse
,
and
waiting
when
God
will
give
repentance
,
And
now
because
love
is
a
loadstone
of
love
,
holy
subiection
.
Secondly
,
most
inwardly
to
affect
holinesse
in
your selves
,
and
most
entirely
to
love
such
as
walke
most
holily
,
as
being
the
likest
,
nearest
,
and
dearest
unto
God
.
Thirdly
,
to
see
that
every
part
of
your
lives
aime
at
progresse
to
full
holinesse
.
My
desire
of
the
Lord
is
that
there
may
be
added
to
your
perusall
,
a
second
addition
of
blessing
and
successe
.
My
request
to
you
all
is
,
kinde
acceptance
of
this
my
labour
,
as
a
pledge
of
my
care
over
you
,
and
of
my
heartie
desire
every
way
to
helpe
you
forward
towards
your
desired
end
.
My
encouragement
and
recompence
shall
bee
your
profiting
and
progresse
in
an
holie
reformation
of
heart
and
life
.
This
is
the
right
praise
of
a
Preacher
.
And
though
I
can
promise
,
or
presume
nothing
of
my
owne
strength
,
which
is
well
nigh
drawne
out
by
the
painfull
labours
of
my
Ministerie
above
thirtie
yeares
;
yet
(
the
Lord
assisting
mee
)
my
purpose
and
endeavour
shall
be
to
frame
this
latter
age
,
and
act
of
my
life
,
sutable
in
paines
to
the
former
;
so
as
it
may
be
most
fruitfull
unto
you
,
and
usefull
unto
the
Church
,
into
whose
treasurie
I
have
cast
another
mite
.
I
shall
better
attaine
my
purpose
by
the
assistance
of
your
prayers
:
which
I
desire
may
dailie
meete
with
mine
,
for
you
all
,
before
the
throne
of
grace
for
mutuall
blessing
.
And
so
I
rest
:
Your
loving
Pastour
,
THOMAS
TAYLOR
.
To
the
Christian
Reader
.
HArd
it
is
to
perswade
the
wisedome
of
flesh
that
which
the
wisedome
of
God
hath
so
expresly
affirmed
,
Luke
12.42
.
that
One
thing
is
necessary
.
And
the
reason
is
,
because
it
neither
discerneth
what
this
one
thing
is
;
nor
what
is
the
necessitie
of
it
.
This
one
thing
is
not
one
dish
as
Theophilact
:
Nor
Vnity
as
Augustine
:
Nor
one
grace
,
whether
faith
,
〈◊〉
hope
,
or
charitie
,
as
some
others
.
But
this
one
thing
is
that
Christian
care
which
every
one
ought
to
have
of
his
owne
salvation
.
For
1.
Mary
and
Marthaes
care
are
here
opposed
.
2.
Our
Saviour
calleth
it
the
good
part
chosen
by
Mary
,
whilest
shee
carefully
used
the
meanes
of
her
owne
salvation
.
3
To
this
is
promised
the
grace
of
perseverance
,
that
it
shall
never
be
taken
away
.
For
as
salvation
is
the
happy
part
of
the
elect
,
which
shall
never
be
taken
away
;
so
neither
shall
this
care
to
atteine
that
end
in
the
meanes
,
whereby
the
Lord
preserveth
it
.
And
it
is
said
to
be
the
one
thing
necessary
;
not
because
many
other
things
are
not
necessary
:
But
1.
It
is
in
order
before
,
and
aboue
all
things
necessary
.
Math.
6.33
.
First
seeke
the
kingdome
of
God
,
that
is
,
to
get
into
the
state
of
grace
.
First
in
time
,
and
in
the
first
place
:
as
Israel
must
goe
forth
to
gather
Mannah
the
first
thing
they
doe
in
the
morning
.
2.
This
one
thing
is
simply
necessary
for
it selfe
:
and
all
other
things
only
so
farre
as
they
conduce
unto
it
.
3.
It
is
most
transcendently
necessary
,
farre
beyond
all
other
things
in
the
world
,
for
this
alone
is
sufficient
to
make
a
man
truely
happy
,
and
to
state
him
in
salvation
:
all
they
are
insufficient
.
4.
It
is
constantly
necessary
,
and
perpetually
while
wee
live
;
lest
begining
in
the
spirit
we
end
in
the
flesh
:
and
so
loose
the
crowne
which
is
set
on
the
head
of
perseverance
.
But
is
it
not
necessary
to
follow
our
callings
,
to
provide
for
our
families
,
and
intend
our
civill
businesse
and
occasions
?
Answ.
Yes
.
And
every
one
must
abide
in
the
calling
in
which
he
is
called
.
Yea
Religion
binds
a
man
to
be
a
good
husband
,
and
to
guide
his
affaires
with
diligence
and
discretion
,
that
he
may
both
mainteine
his
owne
,
and
be
helpfull
to
others
.
But
he
must
know
,
that
he
must
first
be
a
good
husband
for
his
soule
.
2
That
in
thy
most
earnest
,
and
vrgent
affaires
of
this
life
,
he
must
never
forget
that
there
is
one
thing
more
necessary
than
they
all
.
3
That
Christ
commandeth
the
care
of
salvation
in
the
meanes
to
take
place
of
the
care
of
enterteining
his
owne
person
;
and
commendeth
it
in
Mary
.
4.
That
these
two
callings
are
not
contrary
but
subordinate
,
for
a
man
may
have
great
imployments
in
the
world
,
and
not
remitt
his
service
to
the
Lord
Christ
;
neither
hath
any
man
any
allowance
in
any
earthly
businesse
to
be
earthly
minded
.
5.
That
this
one
thing
being
neglected
,
all
other
things
are
unprofitable
.
For
what
would
the
gaine
of
the
whole
world
profite
him
that
hath
lost
his
owne
soule
?
Yea
,
they
be
vile
and
lossefull
.
How
doth
the
holy
Apostle
esteeme
of
all
things
losse
and
dung
,
in
comparison
of
Christ
in
the
meanes
?
All
without
a
mans
selfe
,
authoritie
,
wealth
,
favour
,
honor
:
all
within
himselfe
,
as
knowledge
,
wisedome
,
memory
,
discourse
,
profession
,
revelation
,
and
the
most
excellent
gifts
which
the
Apostle
had
had
in
abundance
:
all
is
lossfull
that
helpeth
vs
not
towards
heaven
.
And
indeed
the
glorious
excellency
of
Christ
in
the
Gospell
is
such
,
as
should
draw
all
eyes
from
off
these
shadowes
and
vanishing
contentments
,
to
the
surpassing
brightnes
of
it selfe
.
The
greater
will
prove
their
sinne
and
shame
,
that
shall
set
the
Moone
aboue
the
Sunne
of
grace
;
or
preferre
pottage
before
the
blessing
;
the
Swine
before
Christ
,
and
very
husks
before
the
bread
in
our
Fathers
house
.
Now
whereas
many
are
convinced
more
easily
,
that
this
care
of
this
one
thing
is
necessary
on
the
Sabboth
day
;
but
there
be
not
a
few
that
put
it
off
with
their
holy-day
clothes
,
and
are
so
farre
from
the
vse
of
any
publicke
meanes
in
the
weeke
day
,
as
that
they
are
ready
to
say
of
such
as
preach
or
heare
a
weekes
Lecture
,
as
Pharoah
of
Moses
,
and
the
Isralites
,
desiring
to
goe
into
the
wildernesse
to
worship
.
Exod.
5.4
.
Moses
and
Aaron
,
why
cause
ye
the
people
to
cease
from
their
worke
:
get
you
to
your
worke
,
to
your
callings
:
much
people
are
in
the
land
,
and
ye
make
them
idle
.
Therefore
partly
to
stoppe
such
prophane
mouthes
,
and
partly
to
satisfie
the
inquisition
of
others
,
I
shall
not
thinke
much
to
give
a
word
of
direction
in
this
particular
;
onely
ayming
to
advance
this
holy
care
which
ought
never
to
be
laid
aside
,
but
must
runne
through
and
quicken
all
the
actions
of
our
lives
,
one
day
as
well
as
another
;
as
the
blood
runnes
in
all
the
veines
of
the
body
to
mainteine
the
life
and
vitall
spirits
in
every
member
.
And
first
,
that
we
may
make
no
more
sins
then
God
hath
made
;
nor
by
men
,
where
God
hath
left
them
free
:
wee
make
it
not
a
case
of
necessity
,
either
for
a
Minister
to
preach
,
or
for
a
people
to
heare
a
weekes
Lecture
:
for
which
we
have
no
such
expresse
commandement
,
as
for
frequenting
the
publicke
exercises
on
the
Sabboth
day
.
Yea
we
affirme
that
all
men
must
ordinarily
abide
,
in
their
ordinary
callings
in
the
six
dayes
:
according
to
that
commandement
,
Six
dayes
shalt
thou
labour
:
and
that
some
men
are
more
straitly
tyed
to
sticke
close
to
their
callings
,
as
who
can
very
hardly
afford
the
time
for
a
publicke
exercise
,
without
disabling
themselves
&
wronging
their
families
.
But
yet
as
the
commandement
on
one
side
,
doth
not
so
enjoine
rest
on
the
Sabboth
,
as
that
on
no
occasion
we
may
labour
:
So
on
the
other
,
doth
it
not
straitely
enioyne
labour
on
the
six
dayes
,
as
that
on
no
occasion
we
may
rest
and
refresh
our selves
.
Nay
it
was
never
the
Lords
intention
,
to
allow
us
the
six
dayes
for
our
owne
worke
;
so
as
in
any
of
them
his
owne
worship
(
at
least
private
)
should
be
neglected
.
Neither
are
we
freed
from
the
service
of
God
on
any
of
the
sixe
dayes
,
no
more
than
on
the
Sabboth
;
because
we
must
serve
him
on
the
Sabboth
in
duties
of
Religion
and
mercy
onely
.
So
as
when
God
is
pleased
to
offer
the
opportunitie
;
as
where
a
willing
Pastor
calleth
his
people
,
or
a
willing
people
(
ready
to
redeeme
sometime
in
the
weeke
day
)
calleth
their
Pastour
to
bestowe
his
paines
for
an
houre
or
two
in
the
weeke
,
to
so
good
a
purpose
as
to
heare
Gods
word
,
and
invocate
his
name
in
prayer
and
prayses
.
I
conceive
it
not
onely
lawfull
,
but
commendable
,
and
in
some
cases
necessary
for
the
people
to
heare
.
For
1.
That
it
is
lawfull
for
the
preacher
to
preach
on
the
weeke
day
,
is
not
onely
warranted
by
that
vehement
charge
enjoyning
him
to
preach
the
word
,
to
be
instant
in
season
,
and
out
of
season
,
2
Tim.
4.2
.
but
also
by
the
practise
of
Christ
himselfe
,
Luke
19.47
.
who
taught
daily
in
the
Temple
.
Had
it
been
unlawfull
for
us
,
Christ
would
not
have
given
us
such
an
example
:
2.
That
it
is
lawfull
for
a
people
to
heare
on
the
weeke
day
is
manifest
,
in
that
all
the
people
hanged
on
Christ
daily
teaching
in
the
Temple
,
Luke
19.48
.
and
a
great
number
continued
with
him
three
dayes
together
,
and
spent
some
good
time
in
comming
and
going
.
It
is
plaine
also
that
it
was
not
the
Sabboth
,
Math:
15
,
32.
when
Mary
satt
downe
to
heare
Christs
gracious
words
,
being
as
is
observed
by
Divines
the
sixt
day
before
his
death
.
2.
If
this
practise
was
commendable
in
auncient
beleevers
,
how
can
it
be
but
praise-worthy
in
us
?
But
the
beleevers
in
the
Primitive
Church
were
commended
,
Acts
2
,
46
for
that
they
continued
with
one
accord
daily
in
the
Temple
.
Why
?
Had
they
nothing
else
to
doe
?
Had
they
no
callings
,
no
families
,
no
businesse
to
intend
?
Certainely
the
spirit
of
God
askes
no
such
questions
;
but
speakes
to
their
singular
praise
and
approbation
.
It
is
also
recorded
to
the
high
prayse
of
the
Gentiles
,
besought
Paul
and
Barnabas
,
who
had
taught
them
the
Sabboth
day
,
that
they
would
preach
the
same
wordes
unto
them
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
That
is
,
betwixt
that
and
the
Sabboth
following
.
And
that
the
Apostles
did
so
,
according
to
their
desire
appeares
in
the
next
verse
43.
Now
who
dare
blame
this
desire
in
them
which
the
spirit
of
God
commendeth
?
Or
whence
is
it
,
that
what
was
praise
worthy
in
them
,
should
be
blame
worthy
and
scorned
amongst
us
?
3.
In
some
cases
it
may
become
so
necessary
,
as
it
shall
proue
a
fearefull
sinne
to
neglect
this
publike
help
on
the
weeke
day
.
As
where
a
people
are
unprovided
of
an
able
and
preaching
Ministry
on
the
Sabboth
day
,
I
suppose
none
so
unreasonable
as
to
deny
it
necessary
for
them
to
seeke
out
,
and
enioy
at
home
or
abroad
the
meanes
on
the
weeke
day
,
unlesse
we
will
wholly
deny
them
the
meanes
of
salvation
.
And
besides
for
such
as
have
opportunitie
and
leisure
from
their
callings
,
it
must
needs
be
an
unanswerable
sinne
to
neglect
or
contemne
the
offer
of
the
meanes
of
their
owne
good
;
while
they
can
spend
that
,
or
more
time
idly
,
or
sottishly
;
or
in
gaming
,
sporting
,
vaine
companionship
,
complement
or
the
like
.
For
here
is
not
only
a
vaine
&
sinfull
expence
of
precious
time
;
but
a
prophane
despising
of
the
most
sacred
ordinance
of
God
,
which
is
now
as
a
prize
in
the
hand
of
a
fool
,
but
he
wanteth
heart
.
Were
there
a
true
knowledge
of
Christ
offered
in
the
means
,
he
would
be
thankefully
received
at
any
time
.
Were
there
any
true
love
of
Christ
,
it
would
alwayes
enioy
him
whom
the
soule
loveth
,
and
delight
at
any
time
to
beholde
him
through
these
grates
:
but
he
loves
him
not
on
the
Sabboth
,
that
hates
him
on
the
weeke-day
.
Were
there
any
hunger
after
Christ
,
it
would
find
the
need
of
this
bread
of
life
on
the
week-day
,
as
hunger
findeth
need
of
foode
for
the
body
on
the
Saboth
day
:
hunger
after
Christ
wold
force
him
out
of
his
tent
to
gather
this
Mannah
in
the
due
season
of
gathering
,
if
it
were
every
day
to
be
had
.
Were
there
a
true
taste
of
Christ
,
he
would
be
as
sweete
to
the
soule
one
day
as
another
:
Did
ever
man
that
truly
tasted
Christ
on
the
Sabboth
day
,
preferre
earthly
things
before
him
in
the
weeke-day
?
or
did
ever
man
prosper
by
the
meanes
on
the
Sabboth
,
that
desp●sed
them
in
the
weeke-day
?
Were
there
true
sence
of
a
mans
selfe
,
it
would
not
suffer
him
to
bee
lesse
holy
any
day
than
the
Sabboth
;
onely
it
must
be
more
publikely
expressed
:
it
would
not
suffer
him
at
any
time
,
in
the
middest
of
his
earthly
businesse
to
be
earthly-minded
;
and
much
lesse
to
bee
so
wedged
,
and
rivited
into
earthly
distractions
,
as
not
to
bestow
an
houre
in
a
weeke
,
when
God
offers
a
publike
helpe
to
the
winding
up
of
his
heart
towards
heaven
.
The
objections
are
idle
,
and
of
idle
men
:
that
there
is
too
much
preaching
.
If
it
be
made
by
Preachers
themselves
,
I
should
marvaile
the
more
;
because
I
never
heard
men
of
any
other
trade
complaine
of
too
much
trading
:
If
of
private
men
,
a
man
might
waite
to
wearinesse
before
he
should
heare
them
complaine
of
too
much
money
,
too
much
land
,
too
much
gaine
:
Which
plainly
evidenceth
,
that
Gods
word
is
undervalued
,
and
rejected
below
base
profits
;
whereby
men
pull
the
brand
of
Esaus
profanesse
upon
themselves
,
preferring
every
measse
of
broth
before
the
birth-right
,
and
exchanging
with
the
Prodigall
for
very
huskes
the
bread
of
their
Fathers
house
.
so
much
preaching
bringeth
preaching
into
contempt
,
say
some
.
Yea
but
what
infant
contemnes
the
milke
,
Dan.
6.10
.
when
he
prayed
thrice
every
day
:
Or
David
,
Psal.
119.164
.
when
hee
prayed
seaven
times
a
day
.
Why
may
they
not
as
well
perswade
us
,
that
the
publicke
prayers
appointed
foure
dayes
in
a
weeke
,
brings
publicke
prayer
into
contempt
,
as
well
as
preaching
once
in
a
weeke
?
But
I
have
no
leisure
,
saith
the
rich
man
,
I
have
many
weighty
occasions
and
employments
,
one
thing
is
more
necessary
than
they
all
;
in
comparison
of
which
Mary
neglects
all
other
things
:
and
who
dare
say
that
Mary
did
more
than
she
was
bound
to
doe
?
or
that
shee
did
heare
onely
because
shee
had
nothing
else
to
doe
?
or
that
shee
was
blame-worthy
,
whom
our
Lord
commendeth
,
in
that
for
the
love
of
the
word
shee
did
neglect
all
other
things
.
2.
It
is
not
indeede
want
of
leisure
,
but
want
of
love
,
and
taste
of
the
word
that
makes
this
objection
,
for
love
of
any
thing
will
finde
time
and
leisure
to
enjoy
it
.
3.
It
is
not
want
of
time
,
for
no
man
but
hath
much
more
time
than
he
useth
well
;
and
none
but
hath
much
time
which
he
spendeth
worse
:
but
want
of
judgement
,
to
give
priority
to
things
of
greatest
weight
,
and
worth
.
Is
any
worldly
businesse
of
greater
importance
than
the
seeking
of
Gods
favour
,
and
the
assurance
of
a
mans
owne
salvation
?
Would
any
employment
,
never
so
weighty
,
make
a
man
wholly
neglect
for
a
weeke
together
all
meanes
of
preserving
his
body
?
and
is
any
so
necessary
as
to
make
us
neglect
the
health
and
welfare
of
our
precious
soules
?
or
canst
thou
with
reason
be
straiter
to
thy
owne
soule
on
the
weeke
day
,
than
the
Lord
is
to
thy
body
on
the
Sabboth
day
?
He
allowes
thee
to
consult
with
a
Physitian
for
thy
body
in
case
of
necessity
even
upon
his
sabboth
;
and
doest
not
thou
allow
thy selfe
an
houre
among
so
many
houres
in
a
weeke
to
consult
with
thy
spirituall
Physitian
for
the
helpe
of
thy
soule
?
Might
a
Iew
make
a
journey
on
the
Sabboth
to
consult
with
a
Prophet
,
and
may
not
a
Christian
steppe
out
of
his
doores
for
counsell
in
the
week-day
?
Nay
more
,
may
a
Iew
performe
a
worke
of
mercy
to
a
beast
on
the
Sabboth
day
,
as
to
helpe
it
out
of
a
pit
,
or
to
drive
it
to
water
:
Luke
14.5
.
Matth.
12.11
.
and
must
not
a
Christian
doe
so
much
for
his
soule
on
the
week-day
,
as
they
for
the
body
of
a
beast
on
the
Sabboth
?
4.
It
is
not
want
of
time
,
but
want
of
well
husbanding
the
time
,
that
gives
rise
to
this
objection
;
for
he
that
employeth
his
time
wisely
,
shall
never
need
to
complaine
for
want
of
time
,
especially
for
the
maine
businesse
of
his
life
.
A
good
husband
will
be
sure
to
set
out
time
for
the
chiefe
points
of
husbandry
,
and
so
will
a
good
husband
for
his
soule
:
but
hee
that
trifles
out
his
time
in
unnecessaries
,
must
needes
want
it
in
necessaries
.
And
indeede
they
be
not
such
necessary
duties
as
they
are
pretended
,
which
engrosse
and
eate
out
mens
time
:
but
for
the
most
part
,
unnecessary
and
lombersome
employments
,
(
such
as
Christ
reproves
in
Martha
,
)
which
for
a
great
part
of
them
might
be
pared
off
and
parted
with
;
were
men
so
wise
as
to
lighten
the
overburdened
ship
for
the
safety
of
the
passengers
.
But
if
men
will
grapple
and
pull
upon
themselves
all
the
employments
they
can
any
way
reach
,
and
then
complaine
that
they
are
so
distracted
with
many
things
,
as
that
they
have
no
time
left
for
the
one
thing
necessary
:
It
is
all
one
as
if
a
man
should
roule
and
moyle
himselfe
in
the
clay
,
and
then
complaine
that
hee
cannot
get
out
his
feete
.
5.
Canst
thou
finde
no
time
for
the
Lords
worke
?
what
time
hopest
thou
to
finde
for
his
wages
?
hast
thou
leisure
for
every
thing
but
to
be
saved
?
what
time
wilt
thou
attaine
the
end
,
that
hast
no
time
for
use
of
the
meanes
?
or
art
thou
all
body
without
an
immortall
soule
?
or
is
there
is
no
further
use
of
thy
soule
,
but
to
be
as
salt
a
while
to
keepe
thy
body
sweete
?
Is
all
thy
care
for
a
ruinous
house
,
and
never
mindest
the
tenant
within
?
I
marvell
not
to
heare
our
Lord
say
,
that
it
is
a
very
hard
thing
for
a
rich
man
to
enter
into
heaven
;
but
I
never
heard
him
say
,
that
it
is
impossible
for
a
man
to
be
rich
and
religious
too
.
Object
.
And
I
,
saith
the
poore
man
,
can
spare
no
time
as
the
rich
may
doe
,
I
am
oppressed
with
a
great
charge
,
and
must
intend
my
family
,
&
c
?
But
art
thou
poore
and
wantest
many
necessaries
?
there
cannot
be
a
stronger
motive
to
attaine
this
one
thing
necessary
.
Art
thou
poore
in
earthly
blessings
,
and
wilt
thou
not
therefore
be
rich
in
heavenly
and
spirituall
graces
?
Hast
thou
no
house
,
land
nor
inheritance
to
rejoyce
in
?
Thou
shouldst
so
much
the
more
make
Gods
testimonies
thine
heritage
for
ever
,
and
the
joy
of
thy
heart
.
2.
It
is
true
,
men
of
meaner
estates
had
need
be
good
husbands
of
their
times
and
estates
;
but
yet
they
must
conceive
,
that
piety
and
seeking
of
God
is
an
enemy
to
thrift
,
and
good
husbandry
.
Mary
was
no
bad
houswife
in
sitting
downe
at
the
feete
of
Christ
;
and
it
was
the
blot
of
Marthaes
houswifrie
,
that
she
did
not
so
too
.
Is
godlines
great
gain
:
&
fearest
thou
it
wil
only
bring
want
&
poverty
?
Must
onely
that
hinder
our
thrift
and
prosperitie
,
that
hath
the
promise
of
this
life
as
well
as
of
that
to
come
?
and
which
onely
gets
blessing
on
our
labours
from
him
who
onely
gives
power
to
get
substance
?
How
farre
is
this
from
trusting
God
on
his
word
;
who
hath
assured
us
that
whosoever
feare
him
(
rich
or
poore
)
they
shall
want
nothing
that
is
good
for
them
?
By
all
which
that
hath
been
said
,
Psal.
34
.
1●
▪
Psal.
84.11
.
we
may
conclude
,
that
it
is
not
the
strength
of
any
argument
made
against
this
holy
care
;
but
strength
of
corruption
that
removes
unsetled
and
unstable
mindes
from
the
practise
of
it
.
This
I
have
set
downe
for
the
use
and
direction
of
such
as
heartily
desire
to
be
led
in
the
right
way
,
and
for
the
incouragement
of
such
as
seeke
the
Lord
constantly
in
his
ordinances
on
all
good
occasions
:
hoping
that
it
may
somewhat
confirme
them
,
that
no
blast
or
objection
of
prophane
persons
may
either
blow
them
away
,
or
weaken
their
frequent
and
reverent
use
of
Gods
most
sacred
ordinances
.
And
now
Christian
Reader
,
I
commend
thee
unto
God
,
this
booke
to
thy
godly
use
,
and
my selfe
unto
thy
godly
prayers
.
Aldermanbury
,
London
.
Novemb.
17.
1630.
Thine
in
Christ
,
THO:
TAYLOR
.
THE
PROGRESSE
OF
SAINTS
TO
FVLL
HOLINESSE
.
1
THESSAL
.
5.19
.
Quench
not
the
Spirit
.
THE
holy
Apostle
in
this
Chapter
,
setting
downe
,
and
enforceing
a
number
of
rules
,
for
true
sanctification
,
addes
this
also
as
a
principall
part
of
holinesse
,
Not
to
quench
the
Spirit
.
Here
wee
must
inquire
and
finde
out
,
-
1.
What
is
the
Spirit
.
-
2.
What
it
is
to
quench
the
Spirit
.
I.
By
the
Spirit
in
Scripture
is
meant
;
blessed
Spirit
of
God
,
promised
by
Christ
to
be
given
us
,
Ioh.
14
:
16.
and
dwelling
in
the
elect
as
his
owne
temples
,
1
Cor.
6.19
.
inspiring
them
with
all
good
thoughts
,
motions
and
affections
.
2.
The
gifts
and
graces
of
the
Spirit
,
such
as
wisedome
,
knowledge
,
counsell
,
the
feare
of
the
Lord
,
peace
,
joy
,
long-suffering
,
called
the
fruites
of
the
Spirit
,
Gal.
5.22
.
So
it
is
said
that
Iohn
Baptist
was
filled
with
the
Spirit
,
Luk.
1.15
.
that
is
,
the
graces
of
the
Spirit
.
3.
The
motions
of
the
Spirit
in
the
minde
,
stirring
up
good
desires
and
purposes
,
Psal.
51.10
.
Renew
a
right
Spirit
within
me
.
This
is
called
the
leading
of
the
Spirit
,
Rom.
8.14
.
As
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
sonnes
of
God
.
All
are
here
meant
,
even
the
presence
of
the
Spirit
in
us
;
for
gifts
,
and
operations
and
motions
,
presuppose
the
presence
of
the
Spirit
.
II.
Quench
not
.
This
is
a
Metaphor
taken
from
fire
,
which
giving
heate
and
light
in
great
measure
,
is
quenched
,
or
extinguished
.
In
which
respect
the
Spirit
,
burne
within
us
,
as
the
Disciples
going
to
Emaus
,
Luk.
24.32
.
and
he
revives
us
in
the
wayes
of
God
.
3.
Fire
consumeth
straw
and
stubble
;
so
doth
the
Spirit
consume
noysome
lusts
:
Rom.
8.13
.
If
ye
mortifie
the
deedes
of
the
body
by
the
Spirit
,
ye
shall
live
.
4.
Fire
purifieth
mettalls
;
so
the
Spirit
purgeth
the
heart
from
the
drosse
of
sinne
,
seperates
pure
from
impure
,
truth
from
falshood
,
1
Cor.
6.11
.
5.
Fire
ascendeth
upward
,
kindles
our
sacrifices
,
and
makes
them
also
to
ascend
;
so
the
Spirit
kindles
our
prayers
,
and
makes
us
ascend
toward
heaven
in
holy
affections
,
and
holy
conversation
.
Againe
,
fire
is
quenched
two
wayes
:
First
,
Quest.
Can
grace
be
wholly
quenched
or
decay
where
it
is
?
Answ.
Consider
here
a
twofold
distinction
;
first
,
distinguish
of
persons
:
some
are
hypocrites
,
or
wicked
and
obstinate
sinners
,
who
may
well
lose
all
the
grace
that
ever
they
have
,
as
Saul
and
Iudas
did
,
who
had
many
excellent
graces
.
Some
are
godly
▪
who
have
received
true
faith
,
true
hope
,
&c.
and
these
may
lose
some
fruites
and
effects
of
the
Spirit
by
security
,
and
(
as
it
were
)
slake
the
heate
and
light
,
and
warmth
,
and
comfort
of
the
Spirit
;
but
they
doe
never
wholly
quench
the
Spirit
:
for
the
Spirit
abideth
in
them
for
ever
,
Ioh.
14.16
.
And
the
seede
of
God
remaineth
in
them
,
1
Ioh.
3.9
.
else
could
it
not
be
an
immortall
seede
,
as
1
Pet.
1.23
.
Secondly
,
distinguish
of
graces
;
both
for
their
kindes
and
for
their
degrees
.
I.
For
the
kindes
of
graces
,
wee
are
to
know
,
first
,
that
some
graces
are
of
absolute
necessitie
,
and
serve
to
the
being
of
a
Christian
,
without
which
salvation
cannot
be
,
as
faith
,
hope
,
and
love
:
these
maine
graces
are
like
the
fire
of
the
Sanctuary
,
which
never
went
out
;
these
can
never
be
lost
quite
,
they
may
be
lessened
and
decay
,
but
can
neither
wholly
nor
finally
be
lost
:
Secondly
,
other
graces
serve
to
the
well-being
or
comfort
of
a
Christian
,
as
sense
of
Gods
favour
,
peace
of
conscience
,
joy
in
the
holy
Ghost
,
alacrity
in
good
duties
,
sense
and
feeling
of
comfort
in
that
estate
:
these
and
the
like
may
be
quite
lost
,
David
himselfe
may
pray
,
Restore
unto
me
the
joy
of
thy
salvation
,
Psal.
51.12
.
Againe
,
for
the
kindes
of
graces
,
wee
are
to
know
that
some
are
true
saving
graces
,
as
faith
,
love
,
zeale
,
&c.
which
are
given
to
such
as
are
effectually
called
,
fruites
of
the
Spirit
proper
to
the
elect
,
springing
only
in
their
gardens
;
these
cannot
be
wholly
quenched
,
although
where
these
be
,
the
Spirit
may
be
sore
grieved
,
as
by
Sampson
,
David
,
Peter
:
Other
graces
are
excellent
,
but
common
,
not
saving
,
not
sanctifying
,
tending
more
to
others
good
than
their
salvation
that
have
them
;
such
as
are
historicall
faith
,
justice
,
chastity
,
temperance
:
these
and
many
the
like
may
be
quite
quenched
,
and
never
remembred
.
As
wee
see
in
Saul
,
1
Sam.
16.14
.
The
Spirit
of
the
Lord
departed
from
Saul
,
namely
which
had
beene
present
with
him
in
many
common
graces
,
and
the
evill
spirit
came
upon
him
:
and
in
Iudas
,
who
had
many
excellent
gifts
,
yet
it
is
said
of
him
,
the
Divell
entred
into
him
,
who
never
comes
but
hee
makes
waste
of
all
grace
.
II.
For
the
degrees
of
grace
,
they
are
foure
:
Many
are
called
,
but
few
chosen
,
Matth.
22.14
.
and
from
a
great
measure
of
sanctification
;
and
from
the
whole
comfort
of
true
sanctification
,
seeing
nothing
in
his
soule
but
the
presence
of
corruption
:
yea
from
many
degrees
of
the
soundest
graces
,
attending
justification
,
and
eternall
life
.
Yet
here
some
care
is
preserved
in
the
heart
of
the
elect
,
by
the
Lord
,
so
as
all
sound
grace
is
not
quenched
.
Here
the
case
is
as
heretofore
in
the
Romans
warre
,
if
onely
the
top
of
the
standart
were
stricken
off
,
the
standart-bearer
holding
still
the
trunchion
in
his
hand
,
lost
neither
office
nor
honour
;
but
if
hee
lost
the
trunchion
,
and
suffered
that
to
be
beaten
out
of
his
hand
,
he
lost
both
:
So
in
our
Christian
warre
,
if
all
care
in
the
heart
be
expelled
,
the
honour
and
place
of
Christianity
is
lost
;
and
then
,
men
fall
not
away
from
their
election
,
but
they
that
were
never
elected
fall
away
.
Thus
we
see
the
meaning
of
this
precept
directed
to
beleevers
,
who
have
received
the
Spirit
,
(
for
fire
cannot
be
quenched
but
where
it
is
)
that
they
should
not
quench
the
Spirit
:
that
it
is
not
to
be
meant
of
an
utter
extinguishing
of
saving
graces
,
which
cannot
be
,
but
not
to
suffer
any
grace
to
be
quenched
,
in
the
brightnesse
,
measure
,
or
degree
of
it
:
this
fire
must
be
so
farre
from
being
quite
put
out
,
that
it
must
not
be
slackened
or
lessened
;
it
must
be
so
farre
from
totall
quenching
,
as
they
must
not
let
it
decay
in
part
,
or
in
any
degree
of
it
.
We
come
now
to
the
points
of
instruction
that
this
exposition
affoords
us
.
The
first
is
this
:
All
the
godly
have
the
Spirit
of
God
:
else
could
he
not
be
quenched
,
this
fire
cannot
be
quenched
but
where
it
is
:
Rom.
8.9
.
Ye
are
in
the
Spirit
,
because
the
Spirit
of
God
dwelleth
in
you
:
and
,
If
a
man
have
not
the
Spirit
of
God
,
the
same
is
not
his
.
Hence
the
godly
are
called
the
temples
of
the
holy
Ghost
,
Prove
your selves
,
know
yee
not
that
the
Spirit
of
God
is
in
you
,
unlesse
you
be
reprobates
.
1
Ioh.
2.20
.
Yee
have
the
anoynting
which
abideth
in
you
.
Object
.
The
Spirit
being
infinite
,
he
is
also
in
the
wicked
.
Answ.
1.
He
is
one
way
in
the
wicked
,
Reasons
of
the
point
are
these
.
1.
Members
must
needes
have
the
same
Spirit
with
the
head
;
The
same
Spirit
that
raised
up
Iesus
from
the
dead
,
shall
also
quicken
your
mortall
bodies
,
because
his
Spirit
dwelleth
in
you
.
2.
Christs
promise
is
,
that
his
Spirit
should
supply
his
bodily
absence
.
Ioh.
16.7
.
It
is
meete
I
goe
away
,
else
the
Comforter
shall
not
come
,
but
if
I
depart
I
will
send
him
unto
you
:
for
greater
is
our
comfort
in
Christs
bodily
absence
,
then
wee
could
have
in
his
bodily
presence
,
wee
must
not
now
gaze
upon
his
holy
flesh
,
but
the
blessed
merit
of
it
.
If
wee
should
alwayes
corporally
see
,
wee
could
not
spiritually
beleeve
,
saith
Augustine
.
Now
Christ
hath
carried
our
flesh
to
heaven
,
and
opened
the
way
by
his
flesh
to
our
flesh
;
in
our
flesh
makes
requests
and
prepareth
places
for
us
,
and
supplies
that
comfort
in
the
meane
while
by
sending
out
his
Spirit
to
glad
our
hearts
.
I
will
pray
the
Father
,
and
he
shall
send
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
.
Now
he
was
heard
in
all
things
,
Ioh.
11.42
.
But
for
whom
prayeth
he
?
Answ.
First
,
for
the
Apostles
,
and
then
for
those
that
keepe
the
word
,
and
beleeve
,
Ioh.
17.20
.
He
prayeth
not
for
the
world
,
verse
9.
And
for
what
prayeth
he
?
Answ.
For
a
Spirit
whom
the
world
knoweth
not
,
neither
can
receive
,
but
the
elect
know
him
:
For
ye
know
him
,
for
he
dwelleth
in
you
,
and
shall
be
with
you
all
,
Ioh.
14.17
.
4.
The
manifest
accomplishment
both
of
the
promise
and
prayer
,
And
because
ye
are
sonnes
,
God
hath
sent
forth
the
spirit
of
his
Sonne
into
your
hearts
,
which
cryeth
Abba
,
Father
.
Christs
intercession
is
not
a
forcelesse
prayer
;
but
according
to
his
promise
he
sends
out
the
Spirit
:
which
sending
forth
is
not
by
change
of
place
,
but
by
manifesting
his
operation
,
in
the
gifts
of
illumination
,
faith
,
regeneration
,
heavenly
life
,
sense
and
motion
:
and
for
the
most
part
they
are
never
more
comforted
,
than
when
they
are
most
afflicted
,
which
argueth
a
spirituall
and
inward
Comforter
,
whose
joy
the
world
cannot
take
away
.
spirit
of
glory
should
come
into
our
hearts
?
See
hereby
what
account
is
to
be
made
of
a
poore
Christian
:
let
his
outside
be
never
so
base
,
yet
he
is
so
glorious
within
as
God
himselfe
delights
to
dwell
in
him
:
As
we
make
much
even
of
a
wooden
coffer
that
is
filled
with
golde
,
and
pearles
,
and
precious
things
.
And
if
wee
make
so
much
of
a
man
that
beares
about
him
a
reasonable
soule
,
and
because
hee
hath
Gods
image
on
him
;
how
much
more
should
we
make
of
a
Christian
,
because
of
Gods
Spirit
?
What
a
shame
is
it
to
thinke
highly
of
a
man
for
land
in
the
field
,
for
oxen
in
his
stall
,
for
money
in
his
chest
,
and
not
for
graces
,
yea
the
spirit
of
God
in
his
heart
?
what
a
heavy
judgement
hangs
over
them
,
who
account
these
the
very
offscouring
of
the
world
?
against
whom
the
very
Pagans
and
Heathens
shall
rise
up
in
judgement
,
who
whensoever
they
spoyled
Christians
,
yet
spared
their
Temples
,
because
of
the
honour
of
God
:
but
these
destroy
the
temples
of
the
holy
Ghost
,
and
God
will
destroy
them
:
1
Cor.
3.17
.
Againe
,
this
serves
for
the
comfort
of
poore
Christians
.
Art
thou
contemned
?
He
shall
dwell
with
you
for
ever
.
Beth-gnolam
,
an
house
of
eternity
.
Thirdly
,
let
this
teach
Christians
to
looke
to
their
hearts
,
Lastly
,
this
teacheth
men
to
examine
their
sonneshippe
by
the
presence
of
the
Spirit
with
them
:
flesh
and
blood
shall
not
inherit
the
kingdome
of
God
:
thou
must
be
more
than
flesh
and
blood
,
or
thou
art
none
of
Gods
:
For
,
If
any
man
have
not
the
spirit
of
Christ
,
the
same
is
none
of
his
.
Thou
maist
as
well
say
,
thou
art
no
childe
of
God
;
For
,
if
yee
be
sonnes
,
hee
sends
his
Spirit
into
your
hearts
,
Gal.
4.6
.
If
of
Christs
body
,
you
have
Christs
spirit
:
deny
thy selfe
a
Christian
,
if
sinne
must
reigne
.
But
to
returne
to
the
chiefe
intent
of
this
use
,
none
we
see
can
be
assured
he
is
the
child
of
God
,
but
by
the
presence
of
the
Spirit
.
Quest.
How
shal
I
know
that
God
hath
given
mee
the
spirit
of
adoption
?
Answ.
This
question
is
very
necessary
,
though
some
thinke
they
cannot
know
their
sonneship
,
others
that
they
neede
not
,
and
so
neglect
it
.
For
the
possibility
hereof
:
As
hee
that
hath
life
in
him
,
knoweth
hee
hath
life
,
because
he
can
stirre
,
feele
,
move
,
walke
and
goe
,
so
here
also
.
And
as
for
the
necessity
of
it
,
marke
what
the
Apostle
saith
,
2
Cor.
13.5
.
Know
yee
not
that
Christ
is
in
you
,
(
namely
by
his
Spirit
)
unlesse
ye
be
reprobates
?
Conviction
:
Ioh.
16.8
.
When
the
Spirit
shall
come
,
hee
will
reproove
the
world
of
sinne
.
And
the
Spirit
of
God
rebukes
sinne
in
us
,
by
working
in
us
,
1.
sence
,
2.
sorrow
for
sinne
,
3.
an
earnest
desire
of
mercy
,
4.
a
loathing
and
leaving
of
sinne
:
All
which
we
may
see
in
those
converts
,
Acts
2.37
.
when
once
the
Spirit
came
,
They
were
pricked
in
their
hearts
,
and
said
,
Oh
what
shall
we
doe
to
be
saved
?
to
cast
downe
high
things
exalted
against
grace
,
and
to
bring
every
thought
into
the
obedience
of
Christ
:
by
working
selfe-deniall
,
and
a
willingnesse
to
undertake
whatsoever
the
word
suggests
,
and
a
constant
delight
in
the
law
of
God
.
The
third
is
Direction
,
writes
the
law
in
the
hearts
of
beleevers
,
and
so
brings
in
a
new
light
,
and
yet
more
,
Iohn
16.13
.
Hee
shall
leade
you
into
all
truth
:
hee
saith
not
onely
,
This
is
the
way
,
but
walke
in
it
,
Isa.
30.21
.
This
note
the
Apostle
give
us
,
Rom.
8.14
.
As
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
sonnes
of
God
:
Implying
,
that
we
are
as
blinde
men
before
conversion
,
and
afterward
as
children
,
both
having
neede
to
be
led
.
The
fourth
is
Sanctification
,
and
new
creation
:
Now
you
are
sanctified
by
the
Spirit
of
our
God
:
both
enabling
you
by
mortification
to
hate
evill
,
and
quickning
you
to
love
that
which
is
good
,
which
love
is
made
manifest
,
by
the
fruits
of
the
Spirit
:
Both
are
put
together
,
Gal.
5.13
.
Walke
in
the
Spirit
,
and
yee
shall
not
fulfill
the
lusts
of
the
flesh
The
fifth
is
sound
Consolation
;
the
Comforter
:
3
wayes
.
1.
Sealing
up
our
adoption
and
salvation
:
Rom.
8.15
,
16.
therefore
called
the
Seale
or
Earnest
confirming
the
whole
bargaine
.
2.
Strengthening
in
temptation
,
and
spirituall
combate
;
for
the
spirit
of
God
takes
our
part
in
the
strife
betweene
the
flesh
and
the
spirit
.
3.
Comforting
in
affliction
,
by
peace
of
conscience
,
and
joy
in
the
holy
Ghost
,
which
made
the
Martyrs
invincible
.
the
Spirit
of
supplication
,
Zech.
12.10
.
and
makes
us
cry
Abba
,
Father
,
Gal.
4.6
.
Because
,
1.
hee
makes
us
see
our
misery
:
2.
he
gives
us
sound
knowledge
of
the
excellency
of
God
,
and
his
mercies
,
which
maketh
us
fervent
in
prayer
:
3.
hee
lets
us
see
God
appeased
toward
us
in
his
Sonne
:
4.
he
propounds
the
truth
of
God
in
his
promise
,
who
hath
said
,
hee
will
heare
us
:
and
5.
the
merit
of
Christs
intercession
,
to
whom
the
Father
denieth
nothing
.
By
these
notes
examine
thy selfe
.
So
much
for
the
first
Doctrine
:
we
come
now
to
the
second
,
which
is
,
that
,
Those
that
have
the
spirit
of
God
,
must
be
carefull
not
to
quench
it
.
Let
no
man
fall
from
the
grace
of
God
:
no
man
,
rich
nor
poore
in
grace
,
high
or
low
;
no
man
,
not
the
hypocrite
,
who
shall
fall
from
all
grace
,
nor
the
sound
Christian
,
who
may
fall
from
many
degrees
,
and
much
comfort
,
but
is
preserved
from
falling
by
the
feare
of
falling
,
and
a
care
not
to
fall
:
for
God
susteines
him
inwardly
by
his
preserving
grace
,
and
outwardly
by
the
word
preventing
security
.
Therefore
Revel.
2.25
.
That
thou
hast
already
,
holde
fast
till
I
come
.
And
1
Cor.
10.12
.
Let
him
that
thinketh
hee
standeth
take
heede
lest
hee
fall
.
All
which
sheweth
that
the
state
of
grace
is
lubricus
ad
lapsum
,
that
is
,
slippery
,
and
in
danger
of
falling
.
First
,
to
begin
in
the
spirit
,
and
end
in
the
flesh
,
Gal.
3.3
?
Secondly
,
The
spirit
of
God
with
his
graces
,
earnest
of
our
salvation
.
2
Cor.
5.5
.
The
pledge
of
our
inheritance
:
Ephes.
1.14
.
The
chiefe
witnesse
with
our
spirits
that
wee
are
the
children
of
God
,
Rom.
8.16
.
By
which
we
call
God
Abba
,
Father
.
Yea
he
is
that
holy
Spirit
,
both
in
his
nature
,
By
whom
wee
are
sealed
to
the
day
of
our
redemption
.
This
is
a
Metaphor
taken
from
Merchants
,
who
having
bought
some
choyce
commodities
,
doe
seale
them
for
their
owne
,
to
know
them
againe
:
So
the
Lord
by
his
spirit
sealeth
his
owne
,
both
to
distinguish
them
from
others
,
and
to
set
them
apart
as
his
owne
;
and
also
to
make
their
election
firme
and
sure
,
by
setting
his
owne
seale
and
Image
upon
them
.
Shall
we
then
quench
this
spirit
,
who
alone
preserveth
our
holinesse
,
peace
,
comfort
,
boldnesse
with
God
,
and
assurance
of
our
owne
salvation
.
Thirdly
,
To
quench
the
spirit
is
farre
more
damnable
than
to
want
him
altogether
:
If
we
sinne
willingly
after
we
have
received
the
knowledge
of
the
truth
,
there
remaines
no
more
sacrifice
for
sinne
,
but
a
fearefull
expectation
of
judgement
,
&c.
And
this
the
godly
themselves
can
justifie
,
what
torture
they
have
in
their
soules
,
when
they
have
in
part
quenched
the
spirit
:
As
David
roared
day
and
night
,
and
his
bones
consumed
,
Psal.
32.3
,
4.
And
Peter
went
out
and
wept
bitterly
,
Matth.
26.
ult.
And
such
as
now
let
no
sorrow
come
neere
them
for
their
relapses
,
shall
finde
the
more
behinde
.
what
recompence
shall
hee
give
for
his
lost
soule
?
For
a
man
to
fall
with
a
milstone
about
his
necke
into
the
bottome
of
the
sea
,
were
an
easier
fall
,
(
saith
our
Saviour
)
than
thus
to
fall
.
4.
In
regard
of
the
wofull
and
miserable
change
in
the
soule
of
Gods
owne
childe
,
1.
Change
.
Whereas
the
spirit
of
God
was
the
soule
,
and
life
,
and
joy
of
the
soule
;
now
being
quenched
but
in
part
,
he
withdrawes
himselfe
and
his
presence
,
yea
the
joy
and
comfort
of
his
presence
,
that
a
man
shall
thinke
him
quite
gone
:
and
the
joy
which
upheld
the
heart
in
all
estates
,
shall
now
be
so
cleare
gone
as
if
it
had
never
bin
there
.
David
found
this
change
after
his
sinne
:
Psal.
51.10
.
Create
in
mee
a
cleane
heart
,
O
God
,
and
renew
a
right
Spirit
within
mee
:
therefore
in
this
sence
the
spirit
was
gone
:
Againe
,
Restore
mee
to
the
joy
of
thy
salvation
;
therefore
that
also
was
gone
.
2.
Change
.
Insteed
of
the
power
and
efficacy
of
grace
,
all
is
in
a
wane
,
and
goeth
backward
;
the
spirit
of
prayer
ceaseth
,
the
first
love
is
fallen
from
;
zeale
decayes
;
watchfulnesse
is
remitted
;
conscience
is
cast
asleepe
;
the
ayde
of
the
spirit
greatly
lost
:
which
when
David
discerned
,
hee
prayed
thus
:
Oh
stablish
mee
with
thy
free
Spirit
:
verse
12.
3.
Change
.
Gods
children
shall
finde
,
that
the
spirit
once
quenched
,
in
stead
of
the
lively
practise
of
piety
formerly
upheld
,
they
are
given
over
to
their
owne
corruptions
,
to
commit
grosse
sinnes
,
which
even
many
civill
men
would
not
commit
.
What
fearefull
sinnes
did
David
moyle
himselfe
in
,
when
the
spirit
withdrew
himselfe
?
the
sinnes
of
adultery
,
carnall
pollicy
,
and
shifting
out
of
one
sinne
into
another
,
and
falling
from
evill
to
worse
?
How
was
Peter
given
up
to
lying
,
swearing
,
and
forswearing
for
the
time
,
that
a
Iew
might
have
beene
ashamed
on
him
,
notwithstanding
all
his
former
holinesse
and
gracious
confession
?
4.
Change
.
Whereas
the
spirit
being
cherished
,
there
was
a
continuall
feast
in
the
soule
,
and
unspeakable
glorious
joy
,
now
being
in
part
quenched
,
hee
brings
a
racke
into
the
conscience
of
Gods
childe
,
and
that
conscience
which
before
excused
and
justified
,
now
accuseth
and
terrifieth
:
the
burden
of
which
is
so
heavie
,
as
all
the
mountaines
of
the
world
are
light
in
comparison
.
These
terrours
of
conscience
were
the
deepes
,
out
of
which
David
(
even
hopelesse
,
and
almost
swallowed
in
the
pit
of
despaire
)
cryed
to
the
Lord
,
Psal.
130.1
.
5.
Change
.
Even
the
child
of
God
quenching
his
spirit
shall
feele
the
smart
and
shame
of
his
sinne
,
which
shall
pursue
him
,
and
vexe
him
,
and
hee
shall
know
what
it
is
to
exasperate
the
spirit
.
Davids
childe
shall
dye
,
his
daughter
shall
be
defloured
,
Ammon
shall
be
slaine
,
his
wives
ravished
by
his
owne
sonne
,
himselfe
driven
out
of
his
kingdome
by
Absolom
:
Oh
miserable
change
by
quenching
the
spirit
.
Fifthly
,
Most
men
have
the
spirit
of
God
,
and
some
motions
;
First
,
hypocrites
have
knowledge
as
well
as
the
godly
,
but
they
quench
it
,
and
fight
against
it
,
therefore
all
good
knowledge
quite
leaves
them
in
the
end
:
but
the
godly
carry
their
knowledge
to
heaven
with
them
:
therefore
the
one
is
compared
to
the
light
of
the
Sunne
,
which
lasteth
all
day
,
the
other
is
like
a
flash
of
lightning
,
suddenly
appearing
,
and
suddenly
vanishing
.
Secondly
,
hypocrites
may
be
grieved
for
sin
,
but
it
is
onely
and
chiefly
because
of
punishment
,
not
because
of
offence
;
and
they
quench
this
griefe
,
not
willing
to
torment
themselves
before
the
time
:
they
runne
into
merry
company
and
turne
off
sorrow
,
lest
they
should
disquiet
themselves
too
much
with
such
melancholy
:
whereas
the
godly
nourish
godly
sorrow
,
and
never
cease
sowing
in
teares
,
till
they
reape
in
joy
.
Thirdly
,
hypocrites
pretend
great
love
to
God
,
but
it
is
for
his
goodnesse
to
them
,
not
his
goodnesse
in
himselfe
;
for
wages
,
not
for
service
:
but
they
utterly
quench
this
love
by
the
love
of
the
world
,
or
pleasure
,
or
sinne
,
and
being
grounded
on
earthly
things
,
when
they
faile
it
failes
.
If
Saul
love
God
for
his
Kingdome
,
when
his
kingdome
failes
,
his
love
quaileth
too
:
If
Iudas
love
Christ
for
an
Apostles
place
,
when
that
place
will
not
holde
him
with
further
credit
,
hee
will
for
gaine
betray
his
Master
.
But
the
godly
love
him
when
he
crosseth
them
,
and
if
he
kill
them
they
will
trust
in
him
:
much
water
cannot
quench
their
love
.
Fourthly
,
an
hypocrite
hath
many
good
motions
,
the
worst
man
living
is
not
without
some
:
Balaam
hath
good
desires
,
but
covetousnesse
quencheth
them
:
Saul
acknowledgeth
his
sinne
,
and
his
sonne
David
to
be
better
than
himselfe
,
but
it
was
a
blaze
in
straw
,
suddenly
quenched
.
But
the
godly
,
for
the
most
part
,
goe
from
motions
to
resolutions
,
and
so
to
practise
,
many
practises
grow
to
habits
,
and
so
to
perseverance
.
overgrowne
with
mosse
and
weedes
,
which
choake
the
good
seede
.
The
health
of
the
body
is
preserved
by
exercise
,
so
is
the
health
of
the
soule
by
the
exercise
of
grace
;
the
moth
frets
the
finest
garment
,
when
it
is
not
worne
,
standing
water
is
sooner
frozen
than
the
running
streame
.
For
our
owne
sinnes
.
First
,
our
sinnes
of
nature
doe
choake
grace
;
for
our
naturall
corruption
(
which
the
Apostle
calls
flesh
)
doth
ever
lust
against
the
Spirit
:
Anger
gives
advantage
to
the
Divell
,
Eph.
4.26
,
27.
Saul
had
many
good
motions
,
but
cherishing
his
anger
against
David
,
hee
lost
the
spirit
of
God
,
and
was
haunted
with
an
evill
spirit
;
not
onely
a
melancholicke
humour
,
(
as
some
thinke
)
but
even
an
evill
Angel
.
So
for
voluptuousnesse
,
a
lust
which
while
Herod
cherished
,
hee
lost
all
his
gifts
:
And
covetousnesse
in
Iudas
,
lost
all
his
gifts
together
with
himselfe
.
The
light
of
the
Sunne
puts
out
the
light
of
the
fire
:
and
the
love
of
the
world
puts
out
the
love
of
God
.
So
for
carnall
feare
,
the
feare
of
men
,
of
danger
,
of
losse
,
&c.
it
quencheth
thousands
of
good
motions
,
insomuch
as
men
neither
by
〈◊〉
,
nor
yet
by
night
dare
come
to
Christ
,
but
〈◊〉
themselves
to
be
as
the
cake
halfe
baked
on
the
hearth
,
not
warmed
through
.
Thirdly
,
sinnes
in
our
speeches
,
corrupt
communication
;
vile
speeches
doe
banish
and
vexe
the
Spirit
:
Eph.
4.30
,
31.
Let
no
speech
that
is
corrupt
proceede
out
of
your
mouthes
,
and
then
it
followes
,
Grieve
not
that
holy
Spirit
of
God
.
Therefore
we
must
keepe
our
mouth
with
bit
and
bridle
,
Now
among
all
actuall
sins
,
devise
wickednesse
on
their
beds
,
and
in
the
morning
practise
it
.
Absolom
for
two
yeares
together
plotted
his
brothers
death
,
and
at
last
compassed
it
.
How
can
this
but
extremely
quench
the
spirit
,
whose
motions
all
the
while
are
resisted
?
2.
Sinnes
repeated
,
doubled
,
and
traded
in
;
which
argues
greedinesse
and
delight
in
sinne
,
when
men
live
in
an
evill
course
,
purposely
and
constantly
.
These
are
as
the
complicated
diseases
,
seldome
cured
.
How
often
doe
wee
see
ordinary
drunkards
,
quarrellers
,
riotous
persons
left
by
God
and
his
spirit
,
and
now
ruled
by
the
Dive●●
,
and
commanded
by
him
to
outrages
against
their
owne
and
other
mens
lives
?
3.
Sinnes
against
conscience
,
when
Gods
word
stands
as
an
armed
man
in
the
conscience
,
yet
for
all
that
the
wretched
sinner
resists
the
lowd
call
of
Gods
word
ringing
in
his
owne
conscience
.
This
is
an
opposing
and
a
resisting
of
the
spirit
,
joyned
with
a
wilfulnesse
and
obstinacy
in
sinne
,
notwithstanding
all
calls
to
the
contrary
:
these
sinnes
thrust
downe
the
regiment
of
the
spirit
,
and
therefore
David
prayeth
against
them
,
Psal.
19.13
.
Keepe
thy
servant
from
presumptuous
sinnes
,
that
they
prevaile
not
over
mee
.
of
others
also
are
a
great
meanes
to
quench
the
spirit
of
God
.
How
doth
profane
company
dead
the
spirit
,
as
Peter
in
the
high
Priests
hall
!
Salomon
fell
by
the
company
of
outlandish
wives
,
and
shall
we
looke
to
stand
where
he
fell
?
The
Israelites
hated
the
Aegyptians
,
and
yet
through
conversing
with
them
learned
their
manners
.
Besides
,
when
wee
thrust
our selves
into
evill
company
,
we
ordinarily
say
nothing
at
all
,
or
nothing
but
what
is
pleasing
unto
them
;
&
by
both
these
means
the
spirit
is
grieved
and
quenched
.
But
especially
if
they
be
the
sinnes
of
superiours
,
sinnes
of
Magistrates
,
they
suddenly
infect
and
fall
upon
the
inferiours
;
as
sudden
raines
fall
off
the
hills
into
the
valleyes
,
and
stand
there
.
But
especially
sinnes
of
Ministers
,
by
preaching
seldome
,
coldly
or
maliciously
;
mens
greene
wood
will
not
burne
without
better
blowing
.
As
also
when
their
lives
are
scandalous
,
what
will
fire
in
preaching
doe
,
when
a
man
carries
water
in
his
life
,
and
is
noted
with
pride
,
covetousnesse
,
contention
,
drunkennesse
,
or
any
such
foule
lusts
?
III.
A
speciall
meanes
of
quenching
the
spirit
,
which
is
to
be
avoyded
,
is
,
To
grieve
the
hóly
Spirit
of
God
,
Eph.
4.30
.
Now
he
is
grieved
foure
wayes
:
1.
By
not
preparing
,
or
not
preserving
our
hearts
as
sweete
and
holy
Temples
for
him
;
if
we
doe
not
wash
,
trimme
,
and
perfume
our
houses
,
and
sweepe
out
every
distastfull
thing
,
and
beautifie
them
in
most
seemely
manner
,
for
so
honourable
a
personage
.
If
an
honourable
or
noble
person
should
vouchsafe
to
come
to
a
meane
mans
house
,
and
finde
the
house
sluttish
and
nasty
,
annoyed
with
filthy
smells
,
and
every
way
unprovided
,
hee
would
be
sorry
hee
came
into
such
a
noysome
place
,
and
begin
to
thinke
of
departure
.
So
if
the
holy
Spirit
of
God
finde
our
hearts
a
sinke
full
of
corrupt
thoughts
,
our
speeches
as
noysome
and
filthy
smells
,
our
actions
foule
and
polluted
,
he
is
sore
grieved
,
and
will
not
stay
.
Forty
yeares
long
was
I
vexed
in
the
wildernesse
,
while
they
hearkened
not
to
my
voyce
,
nor
regarded
my
wonders
.
Acts
7.51
.
Yee
stiffe-necked
and
uncircumcised
of
heart
,
yee
have
alwayes
resisted
the
holy
Ghost
,
even
as
your
fathers
.
3.
By
not
following
and
fostering
his
motions
:
who
would
not
be
grieved
to
see
his
counsell
despised
?
nay
the
contrary
counsells
of
Satan
himselfe
,
tending
to
destruction
,
to
be
preferred
and
wilfully
undertaken
?
How
this
drives
away
the
spirit
,
see
Prov.
1.30
.
They
would
none
of
my
counsell
,
therefore
they
shall
eate
of
the
fruite
of
their
owne
way
.
4.
By
dishonouring
him
in
his
owne
Temple
:
can
a
man
indure
to
be
wronged
in
his
owne
house
?
But
so
is
he
,
when
we
give
way
to
lusts
,
when
we
follow
the
sway
of
corruption
,
the
fashions
of
the
world
,
and
forget
the
guest
that
is
within
,
and
ought
principally
to
be
pleased
.
Also
when
wee
turne
his
gifts
against
himselfe
,
our
knowledge
to
puffe
us
up
,
our
wisedome
to
earthlinesse
,
our
zeale
against
zeale
,
the
word
to
maintaine
our
sinne
,
the
sacraments
to
feede
our
hypocrisie
,
and
the
whole
grace
of
God
into
wantonnesse
.
Againe
,
if
we
must
not
quench
the
spirit
,
then
must
we
observe
and
carefully
mark
,
Neglect
not
the
gift
that
is
given
thee
.
And
this
observation
is
of
great
use
:
1.
Highly
to
esteeme
the
gifts
and
graces
of
Gods
spirit
,
and
keepe
them
the
more
carefully
.
2.
To
be
so
much
the
more
thankfull
for
them
,
seeing
they
are
so
freely
conferred
upon
us
,
as
David
,
Psal.
116.12
.
Oh
what
shall
I
render
to
the
Lord
for
all
his
benefits
towards
mee
!
3.
To
binde
us
to
the
more
care
in
dispensing
them
:
for
the
greater
our
receit
is
,
the
greater
is
our
Lords
expectation
.
1
Pet.
4.10
.
Let
every
man
as
he
hath
received
a
gift
,
minister
the
same
to
others
as
a
good
steward
of
the
manifold
graces
of
God
.
4.
To
enable
us
to
make
up
our
accounts
,
according
to
the
number
and
measure
of
our
gifts
:
Matth.
25.24
.
the
master
observes
the
number
of
talents
,
and
the
servant
that
received
tenne
talents
,
must
bring
in
according
to
tenne
.
Quest.
How
shall
I
know
if
the
Spirit
be
quenched
,
or
no
?
Answ.
By
the
application
of
this
observation
,
thou
shalt
see
whether
thou
art
gone
forward
or
backward
,
whether
thou
hast
quenched
or
cherished
the
Spirit
.
This
examination
shall
be
reduced
to
five
particular
heads
:
First
,
examine
thy selfe
in
graces
received
,
1.
If
the
Spirit
in
respect
of
the
number
of
graces
be
quenched
,
try
thus
:
For
preservatives
in
this
case
,
first
consider
,
that
God
expects
the
number
of
talents
committed
unto
us
.
Secondly
,
why
should
wee
be
like
the
brute
beast
,
which
wants
the
art
of
numbering
?
why
should
wee
be
as
the
silly
bird
,
that
layeth
twenty
egges
,
yet
take
away
all
but
two
,
she
is
as
well
and
as
painfull
for
them
as
for
all
,
and
all
because
she
wants
numbring
?
How
can
a
Christian
be
so
simple
as
to
please
himselfe
as
much
with
few
graces
as
with
many
?
For
preservatives
against
this
decay
,
first
consider
,
that
the
Church
of
Ephesus
is
blamed
for
falling
from
her
first
love
,
that
degree
of
carefulnes
which
once
she
had
,
Rev.
2.4
.
Secondly
,
consider
that
we
are
commanded
in
the
Scripture
,
to
adde
grace
to
grace
,
as
dayes
are
added
to
our
lives
,
2
Pet.
1.5
,
6.
yea
in
respect
of
the
measure
and
strength
of
grace
:
2
Tim.
2.1
.
Thirdly
,
this
is
remarkable
,
that
those
,
whose
hearts
have
once
beene
heated
with
the
fire
of
Gods
spirit
,
and
afterwards
have
abated
,
doe
grow
more
frozen
in
iniquity
than
any
other
;
as
water
once
hot
is
afterward
most
colde
,
and
freezeth
hardest
.
Secondly
,
good
motions
:
If
these
be
lessened
,
the
spirit
is
quenched
.
As
for
example
,
when
thou
hast
beene
moved
to
heare
the
word
,
and
hast
neglected
it
for
some
vaine
pleasure
,
or
some
small
profit
;
or
sometime
thou
hast
a
motion
to
leave
thy
swearing
,
cursing
,
lying
,
usurie
,
gaming
,
&c.
Gods
spirit
did
knocke
at
the
doore
of
thy
heart
,
but
thou
didst
shut
the
doore
against
him
,
and
keptst
out
that
heate
which
hee
would
have
put
into
thee
;
this
is
to
quench
the
spirit
.
Take
heede
lest
failing
thus
in
so
necessary
duties
,
thou
faile
of
the
meanes
whereby
thou
shouldest
rise
:
Repent
and
doe
the
first
workes
,
or
else
I
will
come
unto
thee
quickly
,
(
saith
the
Lord
)
and
remove
thy
Candlesticke
out
of
his
place
,
Rev.
2.5
.
And
againe
,
Matth.
21.43
.
I
say
unto
you
,
the
Kingdome
of
God
shall
be
taken
from
you
,
and
given
to
a
nation
that
will
bring
forth
the
fruites
thereof
.
good
duties
:
after
this
manner
.
1.
If
in
stead
of
fervency
in
prayer
thou
findest
thy
prayer
colde
,
dead
,
remisse
,
formall
,
interrupted
with
idle
and
wandering
thoughts
;
now
the
spirit
is
quenched
,
who
makes
us
cry
,
and
stirres
up
groanes
which
are
unutterable
.
burne
by
opening
the
Scripture
.
A
man
in
a
swone
,
if
rubbing
and
Aqua
vitae
fetch
him
not
againe
,
his
soule
is
gone
:
the
same
is
thy
case
,
if
the
spirit
of
God
do
not
revive
and
quicken
thee
.
3.
In
keeping
the
Lords
Sabboths
,
if
sometimes
thou
couldest
account
them
thy
delight
,
&
the
most
comfortable
day
of
the
week
;
but
now
thou
formally
passest
them
over
;
not
altogether
hardened
,
but
with
colde
and
heavie
motions
,
in
confessing
sinne
,
in
petition
,
in
thanksgiving
:
if
thou
be
slow
of
heart
to
beleeve
,
heare
and
meditate
in
the
word
;
by
this
know
,
that
the
spirit
is
quenched
in
thee
,
who
worketh
joy
and
sweetnesse
in
the
heart
,
while
it
is
in
the
presence
of
God
,
and
societies
of
the
Saints
.
4.
If
after
the
performing
of
good
duties
thou
hast
sometimes
found
cheerefulnesse
,
strength
,
and
good
assurance
;
thy selfe
refreshed
by
them
,
and
better
disposed
:
but
now
thou
findest
in
thee
loathing
,
or
discontentment
,
no
strength
,
or
small
comfort
,
know
for
a
certaine
that
the
spirit
is
quenched
;
some
sinne
or
other
is
as
a
cloud
hindering
the
beames
of
his
sweete
grace
and
comfort
from
thee
:
Psal.
77.2
,
3.
I
sought
the
Lord
yet
my
sore
ranne
,
and
ceased
not
,
my
soule
refused
comfort
,
I
did
thinke
upon
God
and
was
troubled
,
I
prayed
,
and
my
Spirit
was
full
of
anguish
:
Verse
7.
Will
hee
absent
himselfe
for
ever
?
and
will
he
be
favourable
no
more
?
Consider
here
what
a
dead
carkasse
is
without
the
soule
,
and
so
is
all
our
service
without
the
spirit
.
Fourthly
,
examine
thy selfe
in
respect
of
sinne
,
he
rebuketh
sinne
.
4.
If
the
word
and
rodde
preserve
thee
not
from
sinne
,
the
spirit
is
not
present
in
thee
.
5.
If
after
sinne
committed
thou
doest
not
more
hate
it
and
sorrow
for
it
,
than
before
thou
lovedst
it
,
and
rejoycedst
in
it
;
if
thou
hast
not
a
more
constant
care
to
avoid
sinne
than
before
,
yea
if
thou
hast
not
a
greater
zeale
in
doing
good
;
know
for
a
certaine
,
that
some
sinne
in
thee
or
other
is
as
water
cast
upon
the
spirit
.
the
worke
of
Gods
Spirit
on
thy
affections
,
thus
:
If
thy
love
of
heavenly
things
be
abated
,
or
be
more
to
earth
than
to
heaven
;
if
thy
joy
be
troubled
;
if
thy
conscience
be
perplexed
with
accusations
:
if
there
be
in
thee
an
excessive
feare
of
death
,
or
the
like
:
certainly
the
spirit
is
now
quenched
,
looke
well
unto
it
.
Object
.
Alas
!
I
have
found
my
affections
more
fiery
than
now
they
be
,
I
have
had
a
great
measure
of
zeale
for
God
,
much
indignation
against
sinne
,
fervent
affection
in
Gods
service
,
joy
in
God
,
comfort
in
my selfe
,
and
in
good
duties
;
but
now
it
is
not
so
with
me
,
I
could
never
attaine
the
like
affections
as
at
first
:
what
may
I
thinke
of
my selfe
?
Answ.
We
must
wisely
distinguish
of
the
diffusing
of
grace
,
from
the
decaying
of
it
.
In
earthly
marriage
,
love
will
be
more
vehement
at
first
,
because
lesse
diffused
,
but
afterward
is
rather
more
extended
than
languishing
:
so
it
is
in
the
heate
of
grace
.
But
how
may
I
know
it
?
thus
:
1.
If
thou
be
displeased
that
thou
canst
not
get
thy
heart
to
the
highest
pitch
of
delight
in
grace
.
2.
If
thou
still
hungrest
after
grace
,
and
a
further
measure
,
as
one
that
hath
tasted
hony
desireth
more
:
so
having
tasted
of
the
spirit
,
doest
earnestly
desire
a
greater
measure
of
it
.
3.
Stickest
thou
to
the
meanes
,
in
publicke
and
in
private
,
and
wilt
not
be
driven
off
,
still
lying
at
the
Poole
where
the
spirit
mooveth
?
then
discourage
not
thy
selfe
,
but
goe
on
comfortably
,
this
small
affection
toward
the
Lord
,
and
his
grace
,
be
it
but
as
a
graine
of
mustard
seed
,
it
shall
outgrow
all
choke
weedes
,
and
master
and
kill
whatsoever
affections
would
overtop
it
.
So
much
for
the
second
use
.
Thirdly
,
stirre
up
the
gift
of
God
that
is
in
him
,
and
not
suffer
it
to
decay
:
2
Tim.
1.6
.
A
fit
lesson
even
for
Timothy
himselfe
.
For
first
,
the
Spirit
is
ever
working
something
in
Gods
children
worthy
the
stirring
up
:
he
is
no
where
idle
,
but
still
beautifying
&
perfecting
his
own
dwelling
.
2.
Every
Christian
hath
some
graces
to
stirre
up
;
else
were
there
no
difference
betweene
him
and
a
naturall
man
who
wants
the
Spirit
.
3.
No
Christian
hath
any
grace
so
perfect
but
it
needes
stirring
up
:
where
growth
is
there
is
no
perfection
.
4.
Without
stirring
the
fire
dies
,
&
so
the
Spirit
;
for
which
cause
the
Apostle
useth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
blow
up
.
Quest.
What
meanes
may
wee
use
to
blow
up
the
Spirit
?
Answ.
1.
meet
together
in
a
perfect
body
,
Ephes.
4.11
,
12
,
13.
Naturall
food
strengthens
the
body
by
the
daily
use
of
it
,
&
spiritual
food
strengthens
the
soule
by
the
continuall
use
of
it
.
Those
that
say
they
know
as
much
as
they
neede
,
or
as
much
as
the
Preacher
can
tell
them
;
never
truly
saw
their
great
weaknesse
:
for
let
any
good
conscience
say
,
if
it
neede
not
the
word
continually
.
David
,
a
man
of
singular
grace
,
yet
lay
fouly
in
his
sinnes
till
Nathan
came
and
stirred
him
,
saying
,
Thou
art
the
man
.
Despise
Prophecy
,
and
quench
the
Spirit
;
where
vision
faileth
,
grace
perisheth
.
Secondly
,
the
word
must
be
privately
read
and
conversed
in
,
for
such
is
the
excellency
and
power
of
it
,
that
it
transformes
the
minde
conversant
in
it
unto
it selfe
,
and
to
be
affected
as
the
pen-men
were
,
holily
and
graciously
.
Besides
,
it
begets
and
furthers
found
judgement
;
whereas
others
erre
,
not
knowing
the
Scriptures
:
and
it
stirres
up
good
affections
and
gracious
desires
.
Againe
,
the
word
must
be
meditated
on
in
private
,
without
which
,
hearing
and
reading
are
to
little
purpose
.
Psal.
1.1
.
Blessed
is
the
man
that
meditates
in
the
law
of
the
Lord
continually
.
And
here
is
mutuall
helpe
;
for
,
hearing
and
reading
doe
feede
meditation
,
and
meditation
doth
fasten
them
:
Why
else
hath
God
given
man
a
reasonable
soule
,
but
to
meditate
upon
his
word
and
workes
?
Or
why
else
hath
he
set
apart
a
whole
day
in
seaven
,
especially
for
meditation
,
if
it
were
not
a
notable
meanes
to
excite
grace
?
Or
why
else
did
our
Lord
take
all
occasions
from
the
workes
of
God
,
to
teach
and
instruct
us
,
but
for
our
example
,
that
we
should
tread
in
his
holy
steppes
?
We
see
the
first
meanes
.
2.
The
Sacraments
were
instituted
to
strengthen
our
faith
,
which
in
it selfe
is
weake
,
and
to
keepe
in
continuall
memory
the
covenant
betweene
God
and
us
,
with
the
meanes
thereof
:
yea
the
very
preparation
to
them
includeth
a
speciall
meanes
of
stirring
up
our
graces
,
of
repentance
,
of
renewing
our
faith
,
of
obedience
,
thankfulnesse
,
and
all
the
meanes
of
growth
in
the
covenant
.
And
much
more
strength
doth
a
good
heart
finde
in
the
celebration
of
them
.
Therefore
to
forbeare
them
of
contempt
,
argues
no
member
of
Christ
:
and
of
negligence
to
forbeare
is
to
cast
ones
selfe
into
the
judgement
of
God
.
3.
Prayer
sets
all
graces
on
worke
:
as
faith
in
Gods
promises
,
charity
toward
our
brethren
,
hope
which
lookes
for
the
performance
of
that
we
pray
for
;
humility
in
confession
of
sinnes
,
and
sense
of
wants
;
thankfulnesse
for
supplies
,
and
leave
to
pray
:
and
by
exercise
in
prayer
wee
get
the
spirit
of
prayer
:
Luke
11.13
.
Our
Father
will
not
deny
his
Spirit
to
them
that
aske
him
.
4.
Company
,
or
commerce
with
the
godly
,
doth
exceedingly
sharpen
our
graces
.
One
candle
lights
another
,
and
one
sticke
of
fire
kindles
another
.
A
lesser
sticke
may
kindle
a
billet
:
so
the
strongest
Christian
may
receive
furtherance
from
the
weakest
.
Paul
himselfe
might
be
comforted
by
the
Romanes
,
chap.
1.12
.
And
when
Silas
came
,
Paul
burned
in
the
Spirit
.
But
how
can
one
coale
alone
by
it selfe
keepe
it selfe
glowing
?
Yea
evill
men
have
become
better
for
good
mens
company
:
Saul
himselfe
among
the
Prophets
will
prophecie
.
And
shall
the
wicked
in
their
companies
abet
and
further
one
another
in
evill
,
and
shal
not
good
men
in
good
?
5.
Observe
the
first
motions
of
Gods
Spirit
,
and
the
ayme
of
God
in
his
wayes
with
us
,
6.
Let
us
exercise
diligently
our
generall
calling
of
Christians
.
In
our selves
let
us
practise
piety
,
and
keepe
on
worke
the
grace
received
;
for
the
Lord
recompenceth
the
practise
of
grace
with
the
increase
of
grace
:
No
man
used
his
talent
but
with
gaine
.
And
to
others
let
us
exercise
friendly
admonition
,
exhortation
,
reprehension
,
and
loving
chastisement
of
such
as
are
under
our
charge
.
For
first
,
every
Christian
is
a
debter
to
every
one
,
and
all
gifts
are
given
for
the
body
.
Secondly
,
the
nature
of
grace
is
as
fire
,
which
will
fasten
and
kindle
where
ever
it
can
find
matter
.
Thirdly
,
the
recompence
shall
be
much
increase
,
as
the
meale
in
the
barrell
,
and
the
oyle
in
the
cruse
,
the
more
spent
the
more
increased
.
The
speciall
calling
also
feedes
all
graces
,
and
calls
for
the
practise
of
them
,
as
of
piety
,
and
justice
,
patience
,
and
charity
,
and
the
rest
;
yea
is
indeed
a
schoole
of
all
vertues
.
7.
Propound
wee
still
to
our selves
an
higher
pitch
,
and
a
further
degree
of
grace
than
as
yet
we
have
attained
,
consider
how
farre
wee
are
short
of
perfection
.
Thus
did
Paul
stirre
up
himselfe
,
Phil.
3.13
.
I
forget
those
things
which
are
behinde
,
and
reach
forth
to
those
things
which
are
before
,
&c.
Men
are
never
rich
enough
(
they
think
)
have
never
money
enough
,
so
long
as
any
are
before
them
,
this
makes
them
bestirre
themselves
to
gather
still
:
But
a
little
grace
is
enough
,
yea
a
small
measure
is
thought
excesse
and
too
much
.
The
Pharisy
lookes
to
such
as
in
his
conceit
are
behinde
him
,
and
then
hee
is
not
such
a
one
,
or
such
a
one
.
But
we
must
set
before
us
the
best
examples
;
and
to
imitate
the
best
things
in
the
best
men
:
and
not
onely
men
,
but
the
Apostle
propounds
to
the
Church
the
example
of
Christ
that
unerring
patterne
:
Heb.
12.2
.
Now
to
stirre
us
up
both
to
avoid
the
meanes
of
quenching
the
Spirit
,
The
good
Spirit
went
,
and
the
evill
Spirit
came
upon
Saul
:
and
the
Divell
entred
into
Iudas
.
Of
them
that
by
Apostasie
so
farre
provoke
the
Lord
,
it
is
most
true
,
Their
latter
end
is
worse
than
their
beginning
:
better
for
them
they
had
beene
heathens
,
yea
dogges
;
better
for
them
that
the
Spirit
had
never
given
them
the
least
common
grace
,
better
they
had
never
knowne
the
way
of
truth
and
righteousnesse
,
2
Pet.
2.20
.
And
if
the
godly
quench
him
by
security
,
or
any
sinne
,
hee
will
hide
himselfe
till
they
know
what
they
have
done
.
Object
.
What
matter
?
he
will
come
againe
if
I
be
Gods
:
no
great
harme
if
he
goe
for
a
while
.
Answ.
1.
Thou
maist
deceive
thy selfe
in
thy
reckoning
,
and
thinke
he
dwells
in
thee
as
one
of
the
elect
,
when
he
is
in
thee
but
in
some
common
graces
:
and
then
he
goes
quite
away
at
length
,
and
never
comes
any
more
:
And
likely
it
is
,
that
thou
art
such
an
one
,
in
whom
this
deceit
discovers
it selfe
,
who
canst
be
content
he
absent
himselfe
:
when
as
David
prayed
,
Lord
,
take
not
thy
holy
Spirit
from
mee
,
Psal.
51.11
.
2.
Suppose
he
will
come
againe
to
thee
that
art
the
Lords
,
yet
hee
will
not
come
againe
so
freely
,
but
thou
shalt
know
to
thy
cost
what
thou
hadst
,
and
what
thou
hast
lost
;
and
shalt
shed
teares
,
and
sigh
,
and
cry
,
and
learne
how
to
prise
him
before
he
come
againe
:
See
Cant.
5.2.6
.
3.
Perhaps
hee
will
neuer
come
with
that
abundant
blessing
as
hee
did
before
,
and
thou
shalt
never
attaine
thy
first
love
,
thy
first
joy
,
and
the
comfort
thou
once
hadst
;
yea
thou
maist
passe
all
thy
daies
in
griefe
to
see
how
much
thou
wantest
of
thy selfe
,
and
to
consider
of
thy
decayes
.
Therfore
deceive
not
thy selfe
,
watch
thy
heart
to
receive
and
entertaine
the
good
Spirit
whilest
thou
hast
him
,
lest
he
depart
in
displeasure
;
and
thou
be
left
to
lament
thy
losse
.
VERSE
20.
Despise
not
Prophecie
.
THe
Coherence
of
these
words
with
the
former
is
this
:
The
Spirit
of
God
and
his
graces
are
continued
and
cherished
in
the
hearts
of
beleevers
by
the
meanes
of
Prophecy
;
therfore
if
you
would
not
have
the
Spirit
quenched
,
you
must
not
despise
Prophecy
.
To
finde
out
the
meaning
hereof
consider
these
two
things
:
-
1.
What
Prophecy
is
.
-
2.
What
it
is
Not
to
despise
it
.
to
foretell
.
So
those
holy
penne-men
of
Scripture
are
called
Prophets
,
2
Pet.
1.10
.
And
Philips
foure
daughters
,
Prophetisses
:
Acts
21.9
.
In
a
large
sense
Prophecy
is
taken
for
the
interpretation
of
the
word
of
God
,
and
the
holy
Scriptures
.
And
this
is
a
gift
of
the
holy
Spirit
,
enabling
men
to
expound
Prophecies
concerning
Christ
,
and
to
interpret
,
and
apply
the
writings
of
the
Prophets
and
Apostles
.
Thus
the
word
is
taken
,
Rom.
12.6
.
Having
Prophecy
let
us
Prophecy
according
to
the
analogy
of
faith
.
And
Ephes.
4.11
.
Christ
ascending
into
heaven
,
gave
some
to
be
Prophets
:
speaking
of
Evangelicall
Ministers
.
This
latter
Prophecy
,
being
here
meant
,
hath
two
parts
,
preaching
and
prayer
:
Abraham
,
Gen.
20.7
.
Give
the
man
his
wife
againe
,
and
hee
will
pray
for
thee
;
for
hee
is
a
Prophet
.
And
both
of
them
are
joyned
together
,
1
Cor.
11.4
.
Both
these
parts
of
Prophecy
are
here
meant
,
especially
the
former
,
which
hath
two
parts
:
first
,
He
that
prophecieth
,
speaketh
to
men
,
for
edification
,
for
exhortation
and
consolation
.
II.
To
despise
,
is
not
onely
openly
to
contemne
preaching
and
publike
prayers
,
but
lightly
to
regard
,
or
carelesly
to
heare
the
word
:
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifies
basely
to
account
of
a
thing
,
and
esteeme
it
nothing
worth
,
and
of
no
reckoning
;
which
indeede
is
all
one
with
despising
it
.
And
the
Apostle
intendeth
when
he
saith
(
Despise
not
)
that
they
should
not
onely
not
loath
and
contemne
the
word
,
but
honour
it
,
highly
esteeme
it
,
heartily
love
it
,
yea
sincerely
follow
it
.
So
the
children
are
said
to
despise
the
counsell
of
their
parents
,
when
they
doe
not
follow
it
.
For
thus
the
phrase
(
Not
to
despise
)
is
used
in
Scripture
:
Psal.
51.17
.
A
broken
and
a
contrite
heart
,
O
Lord
,
thou
wilt
not
despise
,
that
is
,
highly
esteeme
,
value
at
a
high
prise
and
rate
:
In
such
speeches
(
by
a
meiosis
)
lesse
being
spoken
than
meant
.
Above
all
other
speciall
gifts
desire
and
esteeme
Prophecying
.
Prov.
8.32
,
33.
Heare
instruction
,
and
be
wise
,
refuse
it
not
:
Blessed
is
the
man
that
heareth
me
,
watching
daily
at
my
gates
,
and
giving
attendance
at
the
posts
of
my
doores
.
While
Peter
spake
,
the
holy
Ghost
fell
upon
them
which
heard
his
words
.
2.
Prophecy
is
that
which
inciteth
and
provoketh
us
in
our
dulnesse
,
and
quickens
us
to
the
faithfull
imployment
of
such
gifts
as
are
given
us
by
the
Spirit
.
Eccles.
12.11
.
The
words
of
the
wise
are
like
goades
,
and
nailes
,
fastened
by
the
masters
of
assemblies
:
As
goades
,
to
pricke
us
forward
when
wee
grow
dull
and
sloathfull
in
the
practise
of
piety
and
vertue
;
and
as
nailes
,
to
fasten
us
to
the
sound
love
and
obedience
of
the
truth
,
when
we
grow
either
wavering
,
weake
,
or
weary
;
for
so
the
Apostles
by
preaching
confirmed
the
Disciples
at
Antioch
,
Acts
14.22
.
So
Ieremy
calls
the
word
of
the
Lord
a
fire
shut
up
in
his
bones
,
which
warme
and
heates
our
colde
and
frozen
hearts
,
and
quickens
our
graces
;
as
the
two
Disciples
,
whose
hearts
glowed
in
them
while
Christ
opened
to
them
the
Scriptures
.
by
many
tribulations
to
enter
into
the
Kingdome
,
For
the
gathering
together
of
the
Saints
,
for
the
worke
of
the
Ministery
,
for
the
building
up
of
the
body
of
Christ
.
Now
with
what
safety
can
any
man
despise
so
great
a
gift
of
so
deare
a
friend
,
which
hee
was
so
carefull
at
his
last
departure
to
commend
to
his
friends
;
to
so
gracious
a
purpose
and
end
,
as
to
gather
them
from
under
the
wrath
of
God
,
and
from
the
dispersed
and
lost
estate
of
the
world
?
whereas
without
vision
or
prophecy
people
are
lost
,
or
(
as
the
word
is
)
naked
,
exposed
to
Gods
wrath
and
their
owne
perdition
:
Prov.
29.18
.
Nay
more
;
the
Lord
in
this
one
gift
offers
a
whole
mint
of
mercy
to
be
divided
among
beleevers
.
He
offers
us
life
of
grace
in
it
;
and
therefore
it
is
called
the
word
of
life
:
the
word
of
grace
,
Ioh.
6.33
.
the
word
that
I
speake
unto
you
is
spirit
and
life
.
He
offers
us
light
of
grace
and
glory
,
without
the
shine
of
which
glorious
light
of
the
Gospell
,
men
sit
in
darkenesse
and
shadow
of
death
;
having
their
understanding
darkned
,
and
strangers
to
the
life
of
God
through
the
ignorance
that
is
in
them
.
Hee
offers
by
it
grace
and
peace
,
with
himselfe
,
and
in
our
owne
consciences
,
and
therefore
it
is
called
a
Ministery
of
reconciliation
,
:
2
Cor.
5.19
.
He
offereth
us
faith
by
this
gift
of
Prophecy
,
this
being
the
ordinary
meanes
by
which
we
attaine
that
precious
gift
of
gifts
:
Rom.
10.17
.
Without
hearing
,
no
faith
.
Rom.
10.8
.
The
word
of
faith
which
wee
preach
.
Lastly
,
he
offereth
us
by
it
,
the
end
of
our
faith
,
even
the
salvation
of
our
soules
,
1
Pet.
1.9
.
and
therefore
it
is
called
a
word
of
salvation
,
Acts
13.26
.
Now
what
great
and
unspeakable
wickednesse
were
it
to
despise
so
great
salvation
,
to
despise
the
word
of
life
,
of
grace
,
of
light
,
of
peace
,
of
faith
,
and
the
end
of
it
which
is
salvation
?
for
it
is
the
ingraffed
word
,
able
to
save
soules
:
Iam.
1.21
.
3.
Manifold
is
the
evill
that
overtakes
a
despiser
of
Prophecy
:
1.
He
is
destitute
of
the
Spirit
,
Because
I
have
cryed
(
saith
the
Lord
)
and
yee
would
not
heare
,
yee
shall
cry
and
not
be
heard
.
4.
It
ties
and
fastens
sinne
on
men
,
yea
and
heapes
up
judgement
;
for
first
,
it
nourisheth
ignorance
,
a
maine
supporter
of
Satans
kingdome
:
secondly
,
it
resisteth
faith
,
by
refusing
the
onely
and
ordinary
meanes
of
it
:
thirdly
,
it
barreth
out
repentance
,
because
this
is
the
meanes
of
our
regeneraration
,
and
change
of
heart
and
life
:
fourthly
,
it
makes
sinne
farre
more
sinfull
,
because
here
is
a
refusall
of
mercy
and
grace
offered
by
prophecy
:
Ioh.
15.22
If
I
had
not
come
and
spoken
,
they
had
not
sinned
;
but
now
they
have
no
cloake
for
their
sinne
.
Fifthly
,
the
refusall
of
prophecy
provoketh
the
Lord
to
give
up
men
to
vile
affections
,
to
worke
all
uncleannesse
with
greedinesse
,
because
they
received
not
the
love
of
the
truth
,
that
they
might
be
saved
,
2
Thess.
2.10
.
Lastly
,
it
tyes
on
judgement
as
fast
as
sinne
,
and
wraps
the
despiser
in
the
curse
of
God
:
Heb.
2.3
.
How
shall
we
escape
,
if
we
neglect
,
(
much
more
)
despise
so
great
salvation
.
Consider
the
threatnings
,
Acts
13.41
.
Beholde
ye
despisers
,
and
wonder
,
and
vanish
away
:
Beholde
,
I
will
worke
a
worke
in
your
dayes
which
a
man
would
not
beleeve
for
the
terrour
of
it
:
out
of
Habak.
1.5
.
taught
of
God
,
1
Thess.
4.9
.
yet
must
not
they
despise
Prophecy
,
and
wilt
thou
despise
it
?
We
see
not
(
saith
another
)
but
that
all
this
preaching
doth
breede
barrennesse
,
as
an
immoderate
raine
,
and
brings
preaching
into
contempt
:
As
if
the
abundance
of
prophecying
did
priviledge
the
profane
heart
to
despise
it
.
The
Israelites
made
just
such
another
reason
,
Oh
wee
have
nothing
but
Mannah
,
Mannah
,
and
our
soule
is
weary
of
this
Mannah
,
and
yet
by
their
owne
confession
,
if
they
loathe
this
Mannah
,
they
must
have
nothing
else
to
live
by
,
they
shall
surely
die
,
and
their
blood
be
upon
them
.
Object
.
Wee
see
not
that
this
preaching
doth
any
thing
but
breede
contention
among
Preachers
and
hearers
.
Answ.
As
if
,
because
a
bad
stomacke
turnes
wholsome
meate
into
bad
humours
,
therefore
good
meate
must
be
despised
:
and
because
mans
nature
(
spider-like
)
turnes
wholsome
doctrine
into
poyson
,
therefore
wholsome
doctrine
may
be
despised
.
Many
other
allegations
the
Divell
puts
into
the
mindes
and
mouthes
of
men
,
against
Prophecy
,
because
he
knowes
by
preaching
,
his
kingdome
falls
like
lightening
,
Luk.
10.18
.
But
those
that
feare
the
Lord
will
abhorre
them
.
3.
Others
are
reprooved
,
who
can
be
content
to
heare
the
word
read
,
and
thinke
themselves
in
good
case
if
they
can
reade
the
word
,
or
good
bookes
at
home
,
but
despise
prophecy
and
interpretation
:
which
what
else
is
it
but
to
reject
Gods
wisedome
in
his
owne
meanes
,
who
hath
set
us
apart
to
pray
men
in
Christs
stead
to
be
reconciled
to
God
?
The
conversion
of
men
was
never
committed
to
mens
owne
private
reading
,
no
nor
to
the
ministery
of
Angels
;
no
nor
Christ
himselfe
,
undertooke
to
convert
the
world
,
by
his
owne
industry
,
but
left
his
Disciples
to
doe
greater
things
than
himselfe
:
Ioh.
14.12
.
Contemne
Gods
meanes
,
and
thy
owne
shall
never
succeede
.
Besides
,
will
not
any
say
,
that
hee
understands
better
by
interpretation
of
things
,
than
by
bare
reading
?
Yes
,
any
but
grosse
malice
,
and
wilfulnesse
.
4.
Others
will
heare
the
word
,
not
read
onely
but
preached
,
and
yet
despise
Prophecy
,
because
they
despise
the
practise
of
that
they
heare
;
as
Herod
.
That
which
a
man
cares
not
to
keepe
,
hee
despiseth
.
Blessed
are
they
that
heare
the
word
of
God
,
and
keepe
it
,
and
doe
it
.
receiving
the
grace
of
God
in
vaine
,
2
Cor.
6.1
.
but
rather
heartily
and
sincerely
embrace
it
.
the
power
of
God
to
salvation
,
Rom.
1.16
.
and
a
principall
ordinance
of
his
to
reveale
the
great
mysteries
of
salvation
,
which
thou
canst
never
understand
without
a
teacher
.
2.
Make
conscience
of
hearing
the
word
often
:
1
Pet.
2.2
.
As
new-borne
babes
,
feeling
their
want
,
would
sucke
every
houre
of
the
day
and
night
.
Esteeme
it
with
Mary
,
the
one
thing
necessary
.
3.
Attend
at
the
gates
of
wisdomes
house
,
Prov.
8.33
.
It
was
the
praise
of
these
Thessalonians
,
that
they
heard
the
word
with
all
readinesse
,
Act.
17.11
.
and
a
great
worke
of
God
in
Lydia
,
chap.
16.14
.
The
Lord
opened
her
heart
,
to
attend
to
the
words
of
the
Apostles
.
4.
Rejoyce
in
it
as
the
Iaylor
,
Act.
16.32
.
Hee
rejoyced
that
hee
and
all
the
household
beleeved
.
And
the
wise
Merchant
went
away
rejoycing
.
Not
to
delight
in
the
word
,
is
to
despise
it
:
Ierem.
6.10
.
Beholde
the
word
of
God
is
to
them
a
reproach
,
why
?
they
have
no
delight
in
it
.
5.
If
thou
wouldest
not
despise
Prophecy
,
despise
not
Prophets
:
This
were
to
despise
Christ
himselfe
;
for
,
Hee
that
despiseth
you
despiseth
mee
,
Luk.
10.10
.
But
have
them
in
singular
love
for
their
workes
sake
,
as
our
spirituall
fathers
begetting
us
unto
Christ
.
Wee
see
how
the
Prophets
of
the
olde
Testament
were
esteemed
even
of
Kings
themselves
;
as
Ioash
,
though
a
wicked
King
,
finding
Elisha
ready
to
die
,
fell
on
his
face
,
and
wept
,
and
cried
,
My
father
,
my
father
,
the
horsemen
of
Israel
and
the
chariots
thereof
,
2
King
▪
13.14
.
And
shall
not
beleevers
in
the
new
Testament
honour
the
Prophets
of
the
new
Testament
,
who
as
good
lampes
consume
themselves
to
give
others
light
?
But
alas
!
the
calling
of
Prophecying
it
is
like
Christ
himselfe
,
who
was
like
a
withered
branch
,
and
a
roote
in
a
dry
ground
,
no
beauty
,
no
favour
to
desire
it
,
the
carnall
man
sees
no
good
in
it
;
notwithstanding
Christ
hath
magnified
it
in
his
owne
person
.
Such
are
cleerely
convinced
to
despise
prophecying
,
what
ever
they
say
to
the
contrary
.
And
much
more
those
,
who
like
Saul
can
let
his
speare
fly
at
David
,
while
hee
playes
on
his
harpe
to
solace
and
comfort
him
,
and
drive
the
evill
spirit
from
him
.
They
can
cast
darts
of
reproach
and
slander
,
and
shoote
arrowes
of
malice
and
violence
,
while
the
Prophets
of
the
Lord
play
on
this
heavenly
harpe
,
to
drive
the
evill
Spirit
away
out
of
the
hearts
of
men
.
VERSE
21.
Try
all
things
:
Hold
that
which
is
good
.
THis
precept
is
aptly
knit
to
the
former
;
we
must
not
despise
Prophecy
,
[
Try
all
things
.
]
Here
are
three
things
considerable
.
-
1.
The
Action
:
Try
.
-
2.
The
Object
:
Things
.
-
3.
The
Extent
:
All
things
.
To
understand
the
precept
,
consider
these
foure
particulars
.
-
1.
What
it
is
to
try
.
-
2.
What
are
the
things
to
be
tryed
.
-
3.
Who
must
try
them
.
-
4.
By
what
rule
they
must
be
tryed
.
the
one
,
to
eschew
and
abstaine
from
the
other
.
There
is
a
tryall
of
all
things
by
fire
also
:
but
it
is
not
of
Christians
here
,
but
of
Christ
himselfe
hereafter
;
of
which
the
Apostle
speakes
,
1
Cor.
3.13
.
The
fire
shall
try
every
mans
worke
of
what
it
is
.
All
things
.
Quest.
What
?
may
we
try
as
Adam
did
the
forbidden
tree
as
well
as
the
tree
of
life
?
Or
would
our
Apostle
have
us
try
with
Salomon
,
mirth
and
laughter
,
wisdome
and
folly
,
Eccles.
2.1
?
the
former
whereof
by
tryall
he
found
but
madnesse
,
and
the
latter
but
vanity
?
Or
in
matter
of
doctrine
,
would
hee
have
us
runne
through
all
sects
and
religions
,
as
an
Hereticke
(
confuted
by
Iunius
)
confessed
he
had
beene
with
Iewes
,
Arians
,
Mahometans
,
and
such
sects
,
that
at
length
he
might
finde
the
truth
among
them
:
which
is
(
as
he
saith
)
viam
per
avia
investigare
,
and
to
seeke
truth
by
wandring
through
all
sorts
of
errours
.
Are
all
things
to
be
tried
without
restraint
or
limitation
?
Answ.
This
generall
or
universall
particle
All
is
to
be
restrained
to
the
matter
in
hand
;
Despise
not
Prophecy
,
but
yet
be
not
so
light
and
rashly
credulous
,
to
receive
and
beleeve
whatsoever
doctrine
yee
heare
;
but
try
and
examine
all
doctrines
which
are
propounded
for
truth
,
whether
they
concerne
matter
of
faith
or
of
manners
,
that
ye
may
receive
that
which
is
sound
and
reject
the
contrary
.
Quest.
1.
What
?
must
all
doctrines
be
tryed
?
what
if
the
chiefe
Doctours
and
Pastours
of
the
Church
enjoyne
us
to
holde
this
or
that
point
?
Is
that
lyable
to
examination
?
Answ.
1.
The
Priests
in
the
Law
might
not
determine
and
judge
of
cases
as
they
list
,
but
according
to
the
Law
,
Deut.
17.9
,
10
,
11.
2.
If
they
were
partiall
in
the
Law
,
yet
the
people
might
not
depart
from
the
wayes
of
sincere
truth
,
Mal.
2.9
.
3.
True
it
is
,
that
sheepe
are
simple
creatures
,
and
should
follow
the
shepheard
,
but
Christs
sheepe
are
not
so
simple
as
to
follow
any
for
his
office
and
place
sake
,
heare
the
voice
of
Christ
:
They
are
reasonable
sheepe
,
and
know
,
that
He
that
is
Truth
it selfe
must
be
determiner
of
all
truth
.
And
suppose
a
guide
be
blinde
,
as
Christ
calls
the
Pharises
blinde
guides
,
it
is
no
warrant
for
other
men
to
shut
their
eyes
,
and
follow
them
,
both
fall
into
the
ditch
.
4.
Wee
reade
,
that
the
Bereans
are
commended
for
trying
Saint
Pauls
doctrine
,
Acts
17.11
.
And
what
Doctour
or
Pastour
of
the
Church
is
any
whit
comparable
to
Saint
Paul
?
who
hath
the
spirit
of
infallibility
as
he
had
?
Quest.
2.
What
if
a
doctrine
come
backed
with
the
consent
of
ancient
Fathers
,
or
the
Authority
of
Councels
,
or
other
Antiquity
?
may
not
that
be
free
from
triall
?
If
we
,
or
an
Angell
from
heaven
bring
any
other
Doctrine
,
holde
him
accursed
?
plainly
implying
,
that
though
the
person
which
brings
a
Doctrine
,
were
an
Angell
,
yet
he
must
be
tryed
.
3.
Fathers
themselves
never
challenged
this
immunity
and
exemption
,
as
indeede
there
is
no
reason
they
should
;
for
themselves
have
erred
in
many
Doctrines
,
some
of
which
they
retracted
,
and
some
they
never
retracted
:
Besides
,
they
wrote
many
truthes
which
are
not
extant
,
and
many
things
are
extant
in
their
names
which
they
never
wrote
;
and
many
things
are
true
which
they
never
thought
on
.
Therefore
an
allegation
out
of
their
writings
may
not
passe
without
tryall
.
4.
Antiquity
exempts
no
Doctrine
from
tryall
;
Quod
antiquissimum
,
illud
v●rissimum
.
for
though
that
which
is
most
ancient
,
be
most
true
,
(
for
the
good
wheate
was
sowne
before
the
tares
)
yet
truth
got
onely
the
start
of
falshood
,
and
falshood
is
almost
as
ancient
as
truth
:
I
am
sure
as
ancient
as
Paradise
,
or
as
the
first
day
of
mans
creation
,
and
followes
truth
as
the
shadow
the
body
,
and
hangs
on
it
,
and
comes
up
with
it
as
chaffe
with
wheate
.
5.
Who
that
is
conversant
in
the
ancient
Fathers
,
wisheth
not
that
some
of
them
had
beene
more
wary
than
by
undiscreete
zeale
to
receive
from
the
tide
of
ancient
times
many
relickes
of
Iewes
and
Pagans
?
and
that
they
had
beene
more
cautelous
,
than
out
of
darke
devotion
to
set
up
Antichrist
in
his
throne
while
they
intended
to
holde
him
downe
?
By
all
which
we
may
observe
the
Popish
blasphemy
,
vented
by
Stapleton
saying
,
Quest.
3.
In
matter
of
practise
;
what
if
any
thing
come
backed
with
the
example
of
great
men
,
or
of
the
generall
multitude
,
and
the
custome
of
the
times
?
I
hope
wee
must
not
be
so
nice
as
to
bring
that
to
the
tryall
.
Answ.
1.
As
the
ancient
speech
is
,
Christ
said
,
I
am
Truth
,
not
Custome
,
so
Christians
must
frame
themselves
to
Truth
,
what
ever
the
Custome
be
:
Custome
(
we
say
)
is
a
tyrant
,
but
Truth
must
be
our
King
and
Guide
;
and
it
is
the
part
of
a
wise
Christian
to
row
hard
against
the
streame
of
bad
Customes
,
wherof
the
world
is
full
.
2.
For
the
example
of
great
men
,
it
had
beene
good
for
Peter
to
have
tryed
the
example
of
the
Rulers
in
their
dealing
against
Christ
,
before
hee
had
denied
and
forsworne
him
:
their
example
as
little
patronized
him
as
themselves
.
Well
said
Augustine
,
Non
debemus
semper
probare
quicquid
probati
homines
urgent
,
August
.
lib.
2.
Epist.
con●
.
Gaude●ium
.
sed
judicium
Scripturarum
adhibere
an
illae
probent
:
We
must
not
still
approve
whatsoever
worthy
men
urge
us
unto
,
but
take
with
us
the
judgement
of
the
Scriptures
,
whether
they
approove
it
or
no.
3.
Suppose
they
be
as
good
as
great
,
and
as
great
as
the
Apostles
,
yet
must
wee
follow
them
no
further
than
they
follow
Christ
,
1
Cor.
11.1
.
4.
For
the
example
of
multitudes
,
it
is
a
good
saying
of
the
Father
,
Wee
are
not
to
number
the
voices
wee
have
on
our
side
,
Nen
numeranda
suffragia
sed
appendende
:
August
.
in
Psal.
39
but
to
weigh
them
:
and
it
often
comes
to
passe
,
that
the
great
part
overcomes
the
better
part
.
And
as
I
approove
of
Diogenes
his
wisdome
,
who
thought
he
should
doe
best
when
he
did
least
what
the
common
people
did
:
so
I
am
sure
out
of
the
word
,
that
that
course
of
life
is
most
acceptable
to
God
,
which
is
most
contrary
to
the
fashion
of
the
world
.
Quest.
4.
What
if
any
thing
come
with
Authority
,
and
have
the
image
and
subscription
of
Cesar
upon
it
?
must
that
be
presently
admitted
without
further
question
?
Every
soule
must
be
subject
to
the
higher
powers
,
and
that
for
conscience
sake
;
but
not
without
a
conscience
rightly
enformed
and
guided
,
onely
so
farre
forth
as
God
be
not
disobeyed
,
nor
his
truth
disparaged
.
2.
We
acknowledge
with
Tertullian
,
give
unto
Cesar
the
things
that
are
Cesars
,
but
so
as
we
give
unto
God
the
things
that
are
Gods
.
3.
It
was
the
errour
of
the
unbeleeving
Iewes
against
Iason
and
the
brethren
,
Acts
17.7
.
These
men
doe
against
the
decrees
of
Cesar
,
saying
,
there
is
another
King
,
one
Iesus
.
For
,
wee
may
not
doe
against
the
decrees
of
Cesar
,
yet
we
must
say
,
there
is
another
King
one
Iesus
,
whose
decrees
are
of
absolute
authority
,
and
Cesars
so
farre
as
they
crosse
not
his
.
4.
No
man
blames
his
neighbour
that
brings
a
peece
of
money
to
the
touch
and
weights
,
though
it
have
Cesars
image
and
superscription
upon
it
:
It
is
no
disloyalty
,
but
wisdome
and
warinesse
,
to
try
the
Kings
coyne
,
there
being
so
many
slippes
and
counterfeits
.
Thus
wee
see
that
nothing
either
in
doctrine
or
manners
can
come
so
strongly
armed
with
Civill
or
Ecclesiasticall
Authority
,
but
it
must
passe
the
tryall
before
we
can
hold
it
as
good
and
currant
.
Now
of
the
third
generall
:
Answ.
Our
Apostle
writeth
to
a
whole
Church
,
and
to
every
particular
Christian
in
it
.
Object
.
What
?
hath
every
Thessalonian
,
without
restraint
,
granted
him
a
power
to
censure
and
judge
of
Doctrines
,
in
all
points
of
faith
&
manners
?
Is
it
not
enough
for
a
common
man
to
give
his
consent
to
the
Church
,
and
to
beleeve
as
the
Pastors
beleeve
.
Answ.
Indeed
so
the
Church
of
Rome
teacheth
,
and
namely
the
Rhemists
on
1
Ioh.
4.1
.
corrupting
a
most
expresse
text
,
where
the
Apostle
wisheth
and
commandeth
every
Christian
to
Try
the
Spirits
.
But
nothing
is
more
plaine
in
Scripture
,
than
that
people
ought
judicially
to
examine
the
Doctrine
of
their
Pastors
before
they
give
it
entertainment
,
as
afterward
we
shall
more
clearely
proove
.
of
himselfe
or
by
himselfe
onely
hee
should
try
them
,
but
for
himselfe
every
Christian
must
,
and
by
such
rules
as
God
hath
appointed
to
discerne
whether
a
Doctrine
be
of
God
,
or
no
:
unto
which
not
onely
Doctrines
of
Pastors
,
but
of
Councells
,
Fathers
,
and
Popes
are
to
be
subjected
,
unlesse
we
will
take
sowre
for
sweet
,
and
darknesse
for
light
.
Hence
it
is
that
every
Christian
should
have
his
senses
exercised
to
discerne
good
and
evill
,
Heb.
5.14
.
That
every
man
should
abound
with
knowledge
and
judgement
to
discerne
things
that
differ
,
Philip.
1.10
.
That
every
man
should
be
perswaded
in
his
owne
proper
minde
,
Rom.
14.5
.
And
every
sheepe
of
Christ
discernes
Christs
voice
,
and
will
not
heare
the
voice
of
a
stranger
,
because
he
is
able
to
try
and
discerne
that
too
:
Iohn
20.4
,
5.
tryall
of
all
things
,
but
onely
the
word
writted
:
Esa.
2.3
.
The
law
out
of
Zion
,
and
the
word
from
Ierusalem
must
be
Iudge
among
the
Nations
:
and
chap.
8.20
.
all
appeales
must
be
made
to
the
law
and
the
testimony
,
or
else
there
is
no
light
to
be
had
.
Christ
himselfe
for
his
doctrine
stood
to
the
judgement
of
Scripture
:
Ioh.
5.39
.
Search
the
Scriptures
,
for
they
testifie
of
me
.
And
Paul
subjected
his
Doctrine
to
the
same
rule
,
Acts
28.23
.
And
good
reason
:
For
,
1.
The
Scripture
hath
all
in
it
that
a
sufficient
rule
should
have
:
It
is
,
1.
declarative
,
2.
directive
,
the
patterne
of
wholsome
words
.
2.
By
what
should
causes
be
tryed
but
by
the
Lawes
of
the
Body
Civill
where
they
doe
arise
?
But
looke
what
the
Law
is
in
the
Common-wealth
,
the
same
is
the
Scripture
in
the
Church
,
and
speakes
not
as
a
man
but
as
a
Iudge
.
3.
The
word
hereafter
must
judge
all
things
,
Iohn
12.48
.
therefore
it
is
meete
that
it
should
judge
them
here
,
and
try
them
.
4.
No
man
will
deny
but
that
the
Oracle
in
the
time
of
the
Law
was
a
most
sufficient
and
certaine
rule
in
all
cases
,
because
it
was
the
lively
voice
of
God
himselfe
.
But
the
Scriptures
are
titled
to
be
the
Oracles
of
God
,
Rom.
3.2
.
yea
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lively
Oracles
,
Acts
7.38
.
Because
,
though
they
were
not
delivered
by
lively
voice
,
yet
by
immediate
inspiration
from
God
,
and
must
be
as
Oracles
to
us
in
all
doubts
,
as
David
made
them
the
men
of
his
counsell
.
briefe
Commonitory
,
to
be
eeked
partly
by
Tradition
,
and
partly
by
the
help
of
the
Church
.
I
answer
,
Aris●
:
Rhet
:
lib.
1
,
capt.
1.
and
leave
as
little
as
may
be
to
the
liberty
of
the
Iudge
.
Now
shall
Wisedome
it selfe
,
Christ
himselfe
,
who
hath
the
fountaines
and
treasures
of
wisedome
,
prescribe
a
law
to
his
Church
,
which
must
be
imperfect
,
unlesse
it
be
eeked
by
Tradition
,
and
by
the
helpe
of
a
supposed
Iudge
?
For
the
Iudge
of
the
Church
is
not
the
Pope
,
Christs
pretended
Vicar
,
but
Christ
himselfe
the
Popes
destroyer
.
2.
The
very
writing
of
the
Scripture
was
to
this
purpose
,
that
the
hazard
might
be
prevented
which
the
truth
were
in
,
if
it
should
spread
it selfe
by
report
onely
,
and
passe
from
hand
to
hand
by
Tradition
as
formerly
it
had
done
.
3.
The
state
of
the
Church
of
the
New
Testament
should
by
this
account
be
worse
than
the
Old
;
the
Patriarkes
should
have
had
a
more
perfect
word
than
we
:
for
they
were
taught
and
ruled
by
immediate
revelation
,
and
infallible
voice
;
and
if
we
should
hold
truth
as
trailed
through
the
corruptest
ages
of
the
world
,
and
the
unfaithfull
hands
of
men
,
we
should
be
farre
behinde
them
,
and
the
Apostle
was
out
when
he
said
,
Wee
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Pet.
1.19
.
that
is
,
a
surer
word
of
the
Prophets
.
4.
He
hath
lost
his
reason
that
will
deny
but
that
the
first
and
chiefe
Truth
must
be
the
rule
and
measure
of
all
the
rest
;
and
hee
hath
lost
all
religion
that
will
deny
,
that
of
all
Truths
behoofefull
for
salvation
the
Scripture
is
the
principall
and
first
;
the
perfection
of
which
David
avoucheth
,
Psal.
19.7
.
The
Law
of
the
Lord
is
perfect
:
and
Paul
,
2
Tim.
3.15
.
It
is
able
to
make
the
man
of
God
perfect
to
every
good
worke
.
Out
of
all
this
exposition
ariseth
this
point
of
Doctrine
:
That
,
every
Christian
is
bound
in
whatsoever
thing
he
is
to
doe
or
beleeve
,
first
to
try
it
by
the
touch-stone
of
Gods
word
.
Acts
17.11
.
the
men
of
Berea
are
commended
for
searching
the
Scriptures
,
to
see
whether
the
things
spoken
by
the
Apostles
were
so
or
no.
1
Ioh.
4.1
.
Try
the
Spirits
.
And
the
same
Commandement
is
in
the
Law
,
Deut.
13.2
.
to
try
the
Prophets
,
not
by
events
,
but
by
Doctrine
,
if
it
were
agreeable
to
the
word
.
This
is
that
warinesse
commended
so
often
by
our
Saviour
Christ
;
as
Matth.
7.15
.
I
beseech
you
,
brethren
marke
them
diligently
which
cause
division
and
offences
,
contrary
to
the
Doctrine
which
ye
have
received
,
and
avoid
them
.
And
for
practises
herein
see
,
Lament.
3.40
.
Let
us
search
and
try
our
wayes
,
&c.
that
yee
may
proove
what
is
that
good
,
that
acceptable
will
of
God
.
Proving
what
is
acceptable
to
the
Lord
.
Let
every
man
proove
his
owne
worke
,
and
then
shall
hee
have
rejoycing
in
himselfe
alone
,
and
not
in
another
.
And
why
?
1.
Because
there
shall
alwayes
be
false
Teachers
in
the
Church
,
who
shall
easily
misleade
us
into
errour
,
if
we
try
them
not
.
This
is
the
Apostles
argument
,
1
Ioh.
4.1
.
Try
the
Spirits
:
Why
?
For
(
saith
hee
)
many
false
Prophets
are
gone
out
into
the
world
.
a
lying
Spirit
in
the
mouth
of
400
Prophets
:
and
in
the
New
Testament
,
that
false
Apostles
came
as
they
had
beene
the
Apostles
of
Christ
;
the
Divell
can
transforme
himselfe
into
an
Angel
of
light
,
More
particularly
:
the
word
of
God
witnesseth
,
1.
That
they
shall
come
under
Satans
standart
in
great
troupes
:
2
Tim.
4.3
.
Heapes
of
Teachers
.
So
wee
reade
,
that
in
the
first
foure
hundred
yeares
after
Christ
,
which
was
the
prime
of
the
Church
,
there
arose
88
severall
kindes
of
false
Teachers
,
seducing
from
the
faith
,
and
mightily
prevailing
against
the
Church
.
2.
That
they
shall
come
armed
with
all
arts
to
deceive
:
first
,
they
shall
pretend
simplicity
,
come
in
sheepes
cloathing
,
but
inwardly
are
ravening
wolves
:
that
is
,
come
in
the
habit
of
true
Teachers
,
being
indeed
false
Apostles
,
and
deceitfull
Teachers
.
If
Elias
and
Iohn
Baptist
come
in
rough
and
hairy
garments
,
the
false
Prophets
also
will
weare
a
rough
garment
to
deceive
,
Zech.
13.4
.
Secondly
,
for
their
Doctrine
,
they
shall
alledge
Scripture
as
the
Divell
did
to
overthrow
Christ
:
deepe
learning
,
as
the
sect
of
the
Nicholaitans
called
their
heresie
profound
learning
,
Mysticall
Divinity
,
Thirdly
,
for
their
Authority
,
they
shall
pretend
themselves
to
be
some
great
men
,
Irrefragabilis
&c.
Angelicall
Doctours
,
Seraphicall
Doctors
,
the
onely
men
of
Authority
,
Christs
Vicars
,
Peters
Successours
,
great
Cardinalls
,
on
whom
are
set
all
the
pillars
of
the
state
of
the
Church
;
Catholikes
,
and
Catholike
Doctours
,
and
the
like
:
yea
sometimes
they
come
armed
with
great
signes
,
lying
wonders
,
pretending
mighty
miracles
as
Simon
Magus
did
,
Acts
8.10
:
But
alas
!
What
miracles
did
Calvin
and
Luther
shew
?
Romish
Priests
abound
in
miracles
,
they
cure
strange
diseases
,
and
cast
out
Divells
,
&c.
Which
indeede
God
may
suffer
them
to
doe
sometime
by
sorcery
,
sometime
by
jugling
and
knavery
,
for
a
plague
upon
the
unthankfull
world
,
which
cared
not
to
receive
the
truth
in
love
,
as
was
foretolde
,
2
Thess.
2.9
,
10.
For
this
purpose
God
sent
them
strong
delusions
.
humility
,
Col.
2.18
.
Oh
they
dare
not
goe
to
God
but
by
Mediatours
,
Saints
and
Angels
,
they
must
use
much
bodily
affliction
in
chastising
and
whipping
themselves
:
as
Baals
Priests
did
,
so
doe
they
.
And
their
speeches
shall
be
as
faire
and
insinuative
as
their
behaviour
:
faire
and
flattering
speech
they
deceive
the
simple
,
Rom.
16.18
.
They
flatter
with
Princes
and
great
men
,
to
make
themselves
great
.
Ahab
must
not
be
offended
,
but
goe
up
and
prosper
,
Fifthly
,
for
not
the
paine
,
Causa
non
poena
facit
Martyrem
.
but
the
cause
makes
a
Martyr
.
Therefore
seeing
false
Teachers
come
so
many
,
so
armed
with
pretence
of
simplicity
,
of
depth
of
learning
,
of
authority
,
of
miracles
,
of
humbling
themselves
,
of
faire
behaviour
toward
others
,
of
constancy
even
to
the
death
;
had
not
such
as
would
not
be
deceived
by
them
,
neede
try
both
them
and
their
doctrines
by
that
which
onely
can
direct
them
,
namely
,
the
light
of
the
Scriptures
?
2.
True
Teachers
are
not
so
assisted
but
they
may
erre
;
Surely
the
Lords
Anoynted
is
before
mee
:
but
the
Lord
wished
him
not
to
looke
on
countenance
,
&c.
and
so
checked
his
errour
.
The
next
Prophet
to
Samuel
that
we
reade
of
,
was
Nathan
a
worthy
man
,
yet
he
also
was
deceived
;
and
was
like
to
have
deceived
David
:
2
Sam.
7.3
.
Goe
and
doe
all
that
is
in
thy
heart
,
for
the
Lord
is
with
thee
:
But
the
same
night
the
Lord
caused
him
to
retract
it
.
Now
if
the
extraordinary
Prophets
might
sometimes
nod
(
as
we
say
)
and
not
looke
so
neere
to
their
message
as
they
should
:
much
more
may
Evangelicall
Prophets
,
whose
message
is
not
so
immediate
as
theirs
:
1
Cor.
14.32
.
The
spirit
of
the
Prophets
is
subject
to
the
Prophets
:
and
verse
29.
When
one
prophecyeth
,
the
rest
must
judge
.
3.
As
there
be
many
errours
and
heresies
,
so
also
are
there
many
offences
in
the
world
to
try
us
,
Our
soules
are
proner
to
any
evill
than
to
the
least
good
;
flesh
is
ever
lusting
against
the
Spirit
,
Gal.
5.17
.
2.
Besides
our
owne
evill
imaginations
,
the
Divell
is
ready
to
drive
us
forward
:
and
3.
the
world
will
ever
bee
encouraging
us
in
evill
.
But
in
any
good
thing
we
rowe
against
the
streame
,
and
doe
(
as
it
were
)
an
unnaturall
thing
,
offering
violence
to
nature
.
To
what
good
purpose
would
the
Israelites
have
parted
so
easily
with
their
eare-rings
,
as
to
make
a
Calfe
?
If
the
Iewes
who
were
so
forward
to
bestow
their
corne
,
and
wine
,
and
oyle
,
and
wool
,
yea
their
golde
and
silver
on
Baal
,
to
maintaine
false
worship
,
Hos.
2.8
.
had
they
beene
moved
to
have
beene
halfe
so
liberall
to
the
true
worship
of
God
,
what
excuses
and
whining
should
the
Prophet
have
heard
?
But
in
Baals
honour
,
if
their
golde
and
silver
were
too
little
,
they
would
affoord
their
sonnes
and
daughters
,
and
sacrifice
them
to
Divells
.
At
this
day
:
If
men
be
moved
to
any
matter
of
charge
towards
Gods
worship
,
toward
the
poore
,
or
good
purposes
,
they
will
be
niggardly
,
pinching
,
and
grossely
base
:
But
let
their
lusts
call
on
them
,
let
play
,
cards
or
dice
,
bowles
or
carnall
fellowship
,
invite
them
to
expences
,
they
can
freely
enough
drop
shillings
,
or
crownes
,
or
pounds
perhaps
and
peeces
.
Had
we
not
neede
then
to
try
diligently
the
things
wee
lay
hands
on
,
seeing
our
inclination
is
so
averse
and
alienate
from
every
good
thing
?
If
wee
observe
our
choises
in
generall
,
wee
shall
finde
by
tryall
,
that
the
hastiest
assent
is
never
safest
.
And
it
would
prove
safe
for
us
(
as
our
Proverbe
is
)
to
looke
before
we
leape
,
to
try
before
we
trust
;
and
to
proove
and
examine
things
before
wee
give
them
entertainment
.
I
come
now
to
the
uses
of
this
Doctrine
.
First
,
those
are
here
reprooved
,
who
upon
a
prejudicate
opinion
despise
all
preaching
:
Oh
these
Preachers
are
not
agreed
among
themselves
,
and
we
know
not
who
to
trust
,
we
will
let
all
alone
,
till
they
agree
together
.
How
is
this
to
try
all
things
?
Or
who
is
so
absurd
as
to
conclude
thus
in
civill
things
?
because
some
men
may
deceive
us
in
buying
a
commodity
,
will
wee
therefore
vowe
never
to
buy
any
thing
?
Because
some
wares
are
bad
,
will
we
buy
none
at
all
:
or
because
some
are
crafty
Merchants
and
couseners
,
shall
we
trust
no
man
that
is
of
good
credit
and
report
?
What
man
will
refuse
all
silver
and
golde
,
because
some
be
copper
peeces
and
counterfeit
?
Or
what
an
awke
and
unreasonable
conclusion
is
this
;
There
be
many
slippes
in
mettalls
,
and
therefore
I
scorne
the
touch-stone
?
nay
rather
,
therefore
thou
shouldest
use
it
.
Or
this
,
There
is
poyson
prepared
,
therefore
I
scorne
a
preservative
?
Secondly
,
this
serves
to
confute
not
onely
the
Popish
,
but
also
the
Protestants
implicit
faith
,
Every
man
must
be
ready
to
give
account
of
his
faith
,
and
therefore
must
be
able
to
expresse
his
owne
faith
.
Salomon
records
it
as
a
part
of
extreame
folly
to
be
so
credulous
,
Prov.
14.15
.
A
foole
beleeveth
every
thing
,
that
is
,
rashly
gives
credit
,
and
hearkens
to
every
Deceiver
:
But
a
prudent
man
takes
heede
to
his
steppes
,
that
is
,
examineth
and
weigheth
what
he
heareth
,
and
what
he
doth
before
he
undertake
it
.
And
Iob
makes
this
the
chlefe
office
of
judgement
,
Chap.
34.3
.
The
eare
tryeth
words
,
as
the
mouth
tasteth
meate
.
Let
us
seeke
judgement
among
us
,
and
let
us
know
among
our selves
what
is
good
.
And
what
difference
is
there
betweene
a
wise
man
and
a
foole
,
but
that
the
foole
wants
judgement
,
followes
his
fancy
,
and
is
led
by
his
senses
,
and
appearances
without
tryall
?
Object
.
Charity
beleeveth
all
things
,
1
Cor.
13.7
.
Answ.
1.
That
is
,
in
other
mens
sayings
and
actions
it
beleeves
the
best
,
but
suspecteth
his
owne
wayes
most
,
Prov.
14.8
.
2.
It
beleeveth
not
all
things
simply
and
indefinitely
,
not
errours
and
falshood
,
but
rejoyceth
in
the
truth
,
verse
6.
3.
Not
all
things
without
tryall
and
discretion
,
(
for
then
it
should
rejoyce
in
unrighteousnesse
:
)
but
after
it
hath
tryed
them
.
4.
Nothing
is
contrary
to
charity
that
is
agreeable
to
wisdome
,
but
with
the
judgement
of
charity
there
must
goe
a
judgement
of
prudence
.
Object
.
2.
Is
not
this
a
disparagement
to
our
Teachers
,
and
to
the
truth
which
should
be
freely
embraced
?
or
how
will
this
stand
with
mingling
the
word
with
faith
?
Heb.
4.2
.
Answ.
1.
Our
Proverb
is
,
A
man
may
tell
money
after
his
father
,
not
in
distrustfulnesse
,
as
if
he
suspected
he
would
deceive
him
,
(
for
this
were
against
duty
,
and
charity
)
but
in
wisedome
,
because
he
may
unwittingly
deceive
;
and
this
is
held
no
disparagement
to
his
father
:
no
more
is
it
to
our
spirituall
fathers
.
2.
The
truth
loseth
nothing
,
but
rather
gaineth
by
being
tryed
;
because
it
is
more
approved
and
justified
than
before
:
as
gold
is
no
whit
prejudiced
,
but
purged
and
refined
by
the
fire
.
Thirdly
,
this
Doctrine
reprooves
the
preposterous
courses
of
many
men
,
some
of
whom
are
unwilling
to
try
any
thing
at
all
;
others
try
something
,
but
not
by
the
right
rule
:
some
in
great
matters
nearely
concerning
them
,
purposely
abstaine
from
all
examination
;
as
those
in
the
2
Pet.
3.5
.
they
are
willingly
ignorant
in
matters
both
of
judgement
and
practise
,
thinking
that
while
they
hood
winke
themselves
,
they
may
the
more
freely
entertaine
whatsoever
makes
for
their
pleasure
,
profit
or
preferment
:
some
controversies
they
dare
not
looke
into
,
for
feare
the
light
should
make
them
losers
.
Some
practises
they
would
neuer
bring
to
the
tryall
:
it
is
death
for
them
to
haue
their
usuries
,
their
affected
games
,
their
strange
fashions
meddled
withall
,
or
brought
to
the
touch-stone
:
they
would
stoppe
both
their
eares
,
or
wish
there
were
no
tongue
to
touch
their
darling
sinnes
,
for
feare
they
should
be
brought
to
dislike
such
profitable
and
pleasurable
sinnes
,
which
to
lose
were
to
part
with
their
hands
and
eyes
.
These
persons
resemble
that
gluttonous
Parasite
,
who
covered
his
tongue
with
a
skinne
,
that
he
might
swallow
any
thing
though
never
so
hot
:
they
have
covered
their
consciences
with
a
seared
skinne
,
that
they
may
take
downe
any
thing
insensibly
without
examination
.
But
here
let
us
consider
,
Proove
what
is
the
good
and
acceptable
will
of
God
:
and
Eph.
5.10
.
Proove
what
is
pleasing
unto
God
:
Gal.
6.4
.
Let
every
man
proove
his
owne
worke
.
Lam.
3.40
.
Let
us
search
and
try
our
wayes
.
2.
How
will
it
stand
with
wisdome
to
be
curious
in
trisles
,
and
in
every
outward
thing
be
it
never
so
small
,
and
yet
neglect
the
greatest
?
Wee
will
try
our
meate
,
our
drinke
,
our
money
,
our
mettalls
,
our
beasts
,
nothing
shall
come
into
our
hands
untryed
:
But
onely
in
the
greatest
things
,
appertaining
to
God
and
good
conscience
,
we
are
altogether
carelesse
.
3.
There
is
nothing
wherein
a
man
may
be
so
dangerously
deceived
,
as
in
matters
of
this
nature
:
To
be
deceived
in
counterfeit
money
or
golde
,
to
be
deceived
with
false
evidences
and
titles
of
land
,
is
a
great
oversight
,
but
nothing
in
comparison
of
this
:
the
deceit
here
is
in
things
eternall
,
touching
our
rights
and
free-hold
in
heaven
.
4.
Never
had
any
man
such
dangerous
cheaters
about
him
to
deceive
him
,
as
wee
have
,
for
their
number
,
power
and
subtilty
,
all
cunning
enough
to
worke
upon
our
simplicity
.
Satan
will
surely
sift
and
try
us
,
hee
will
winnow
us
as
wheate
,
Luk.
22.31
.
The
world
and
all
sorts
of
wicked
ones
lye
in
ambush
to
entise
us
:
Our
owne
deceitfull
Delilah
,
our
owne
flesh
,
which
is
the
nearest
and
most
powerfull
over
us
,
is
most
treacherous
against
our selves
.
Every
occasion
without
stirres
up
inward
corruption
.
We
had
need
therefore
try
every
thing
offered
unto
us
,
lest
we
take
from
these
cheaters
a
boxe
of
counters
for
a
box
of
gold
.
5.
God
observes
and
commends
such
as
carefully
try
doctrines
and
courses
,
Rev.
2.2
.
To
the
Church
of
Ephesus
write
thus
,
I
know
thy
workes
,
and
that
thou
hast
examined
them
which
say
they
are
Apostles
,
and
are
not
,
but
hast
found
them
lyers
.
6.
This
is
necessary
to
comfort
our
owne
hearts
in
the
many
tryalls
,
and
scornes
of
evill
men
,
who
will
be
ready
to
turne
all
our
glory
into
shame
,
and
all
our
religion
into
hypocrisie
;
and
all
our
godly
indeavours
into
precisenesse
and
faction
.
We
had
neede
try
our
wayes
by
the
Rule
,
that
we
may
be
able
to
outstand
their
imputations
,
and
contemne
their
contempt
,
and
scandalous
falshoods
.
So
long
as
we
holde
our
Rule
,
we
shall
be
ever
able
to
appeale
unto
God
,
and
holde
our
innocency
till
we
die
:
let
it
be
faction
,
let
it
be
schism
,
yea
heresie
,
we
shall
boldly
say
,
In
that
way
which
they
call
heresie
,
we
will
worship
the
God
of
our
fathers
,
Acts
24.14
.
7.
There
is
a
day
of
tryall
for
all
things
,
and
a
fire
which
shall
try
every
mans
worke
of
what
kinde
it
is
,
1
Cor.
3.13
.
Let
the
fire
of
the
word
goe
before
the
fire
of
the
world
,
let
that
try
which
is
stubble
,
hay
,
and
chaffe
,
and
which
worke
will
abide
.
There
is
a
Iudge
who
one
day
will
straitly
examine
what
men
now
passe
so
slightly
;
and
he
will
judge
our
wayes
then
as
the
word
now
judgeth
them
.
If
we
would
in
tryall
be
approoved
then
,
we
must
now
have
our
courses
approoved
by
the
same
word
which
shall
judge
us
at
the
last
day
,
Iohn
12.48
.
Fourthly
,
this
Doctrine
reprooves
such
as
would
walke
by
a
rule
,
but
not
the
right
rule
.
And
these
are
diverse
according
to
their
diverse
rules
.
1.
Some
will
have
corrupt
reason
to
hold
the
scales
;
Are
not
Arbanah
and
Pharphar
,
rivers
of
Damascus
,
better
than
all
the
waters
of
Israel
?
And
had
not
his
servants
beene
wiser
than
he
,
to
perswade
him
to
so
small
a
thing
,
his
reason
had
returned
him
home
without
his
errand
.
Men
thinke
it
reason
to
professe
religion
,
but
so
far
as
they
may
thrive
&
prosper
by
it
;
to
trust
in
God
,
but
so
far
as
they
see
him
,
and
as
he
leaves
a
pawne
behinde
him
;
to
favour
religion
and
religious
persons
,
when
the
times
favour
them
:
But
they
see
no
reason
to
forsake
themselves
,
to
hate
father
and
mother
,
to
part
with
their
profits
,
their
lands
,
liberties
,
or
lives
;
and
they
never
thought
them
wise
men
,
that
for
such
conceits
would
so
easily
part
with
so
precious
things
.
And
what
is
the
reason
,
but
because
they
never
became
fooles
,
that
they
might
be
wise
,
and
because
their
religion
is
not
now
regulated
by
the
proper
rule
of
religion
,
but
of
corrupt
and
naturall
reason
?
water
of
life
and
well
water
.
Secondly
,
naturall
reason
is
too
short
a
rule
,
and
how
it
can
it
be
a
perfect
rule
,
because
,
not
onely
made
so
crooked
as
it
is
,
but
,
seeing
if
it
were
entire
,
it
is
not
able
to
comprehend
many
Mysteries
of
the
faith
,
and
of
the
Gospell
that
must
be
ruled
;
reason
,
if
entire
,
yet
it
is
too
short
for
such
mysteries
as
are
above
reason
:
faith
,
though
it
goes
by
the
way
of
reason
,
yet
it
goes
farre
beyond
reason
.
And
no
marvell
,
for
reason
cannot
reach
many
secrets
in
nature
:
Eccles.
11.5
.
Thou
knowest
not
the
way
of
the
winde
,
nor
how
the
bones
grow
in
the
wombe
.
Who
ever
gave
a
reason
of
the
Loadstones
drawing
iron
?
of
the
fig-tree
taming
a
wilde
bull
?
of
the
little
Remora
fish
that
aresteth
a
ship
passing
swiftly
on
full
seas
?
of
the
dying
of
the
corne
in
the
earth
before
it
can
live
?
and
much
more
must
it
grope
as
in
the
darke
,
and
shut
up
it selfe
as
an
owle
eye
against
the
shine
of
mysteries
in
grace
:
How
absurd
and
contrary
to
reason
is
the
creation
of
all
things
out
of
nothing
?
nature
cannot
beleeve
it
,
but
faith
must
,
Heb.
11.3
The
conception
of
a
Virgin
without
hand
of
man
:
The
resurrection
of
dead
bodies
almost
infinitely
transmutated
:
That
life
must
be
fetched
out
of
death
;
heaven
out
of
hell
:
that
losses
for
Christ
is
gaine
;
that
not
kisses
but
killings
are
love
;
that
death
is
advantage
:
Philosophers
laugh
at
these
things
,
Acts
17.
So
the
life
of
reason
is
cleane
contrary
to
the
life
of
faith
.
Thirdly
,
the
rule
must
goe
before
the
thing
ruled
;
but
reason
must
be
an
attendant
to
follow
faith
,
not
an
usher
to
goe
before
:
for
the
malepertnesse
of
reason
is
the
raiser
and
feeder
,
and
ever
hath
beene
the
mother
and
nurse
of
all
errour
and
heresies
.
Carnall
reason
raised
up
Anthropomorphits
,
who
conceive
of
God
every
way
as
a
man
;
brought
Images
into
the
Churches
;
hatched
that
monster
of
Transubstantion
,
and
all
Popery
.
And
whence
are
our
new
Pelagian
positions
quickned
in
the
profound
mysteries
of
election
and
predestination
;
but
because
we
must
with
our
candle
drowne
the
light
of
the
Sunne
,
and
receive
into
our
spoone
the
deepe
sea
and
Ocean
?
The
Apostle
Paul
gives
faith
unto
that
which
reason
cannot
reach
,
and
cryes
out
,
Oh
the
deepnesse
!
but
proud
reason
must
be
a
straine
beyond
Paul
,
and
must
comprehend
all
this
deepnesse
in
the
flat
and
shallow
of
it selfe
.
Thus
wee
see
the
unfitnesse
of
this
rule
,
reason
must
know
her
place
,
and
not
presume
to
checke
or
prescribe
to
faith
;
if
Hagar
will
contest
with
Sarah
,
shee
must
be
cast
out
of
doores
.
still
offer
sacrifice
to
the
Queene
of
heaven
,
because
their
fathers
did
so
:
the
case
was
over-ruled
by
the
former
ages
.
So
the
Papists
refuse
knowledge
,
will
heare
no
Sermons
,
come
to
no
Church
,
because
their
forefathers
did
no
such
thing
:
consult
with
flesh
and
blood
in
the
matter
of
our
faith
,
which
Paul
in
the
matter
of
his
religion
refused
to
doe
,
Gal.
1.16
?
Immediately
I
consulted
not
with
flesh
and
blood
,
&c.
hee
held
it
unmeete
and
absurd
in
the
matters
of
God
to
conferre
with
men
.
Secondly
,
it
is
absurd
in
reason
,
as
if
a
sonne
were
bound
to
pull
out
his
eyes
,
because
his
father
was
blinde
;
or
hee
must
poyson
himselfe
,
because
his
grandfather
was
so
.
Thirdly
,
it
is
attended
ever
with
a
seduced
conscience
,
the
very
prop
of
false
religion
,
and
studde
of
superstition
;
as
in
blinde
Papists
and
Iewes
:
for
come
to
these
blinde
seduced
consciences
,
and
demaund
of
them
thus
:
why
will
not
you
goe
to
Church
,
or
take
the
oath
of
Allegiance
,
or
the
like
?
Oh
(
say
they
)
my
conscience
will
not
suffer
mee
:
just
as
the
Iewes
conscience
would
not
suffer
them
to
goe
into
the
Common
Hall
,
lest
they
should
be
defiled
,
Ioh.
18.28
.
yet
in
the
meane
time
their
conscience
could
suffer
them
to
accuse
,
arraigne
and
condemne
the
innocent
Son
of
God
:
They
made
great
conscience
of
putting
the
thirty
silver
peeces
into
the
treasurie
,
but
none
at
all
of
giving
thirty
peeces
to
betray
Christ
.
So
these
conscionable
Catholikes
make
no
conscience
of
Treasons
,
of
Equivocations
,
of
blowing
up
of
Parliaments
,
and
the
like
.
And
what
a
rule
is
that
which
Turkes
and
Infidels
can
truly
alledge
for
their
religion
?
who
suck
in
their
impious
Alcoran
with
their
mothers
milke
from
their
forefathers
?
which
the
Samaritanes
alledge
for
their
mixture
?
Iohn
4.20
.
Our
fathers
worshipped
in
this
Mount
.
And
this
all
limbes
of
Antichrist
alledge
for
themselves
;
which
a
man
may
frame
unto
,
and
be
without
all
religion
.
As
these
bragge
of
Peter
and
Paul
,
and
of
bones
,
and
relickes
of
Saints
and
Martyrs
:
But
for
the
Doctrine
of
faith
,
of
religion
,
of
holinesse
and
a
good
conscience
they
quite
cast
off
.
Fourthly
,
this
is
contrary
to
the
rule
which
calls
us
from
our
forefathers
to
it selfe
:
Ezek.
20.18
.
I
said
walke
not
in
the
statutes
of
your
forefathers
,
but
walk
in
my
statutes
and
judgements
,
and
doe
them
:
and
he
complaines
of
that
stubborne
and
rebellious
generation
,
that
set
not
their
hearts
aright
,
and
whose
spirit
was
not
stedfast
with
God
,
Psal.
78.8
.
Fifthly
,
the
Rule
notably
directs
us
in
points
of
imitation
.
1.
It
teacheth
us
that
the
rule
of
religion
,
is
not
the
foundation
of
any
forefathers
but
of
the
Prophets
and
Apostles
.
2.
It
teacheth
us
to
dististinguish
of
fathers
;
some
were
carnall
,
some
spirituall
;
some
were
inlightened
and
zealous
,
some
blinde
and
superstitious
:
and
wee
must
not
admit
any
our
forefathers
in
religion
,
but
such
as
had
God
their
Father
,
and
the
true
Church
their
Mother
,
that
said
unto
wisdome
thou
art
my
sister
.
Thus
farre
the
good
Kings
followed
David
,
and
so
did
Timothy
his
Grandmother
Lois
.
3.
It
teacheth
us
to
distinguish
betweene
that
our
forefathers
have
done
,
and
what
they
ought
to
have
done
;
and
wee
may
follow
them
in
all
that
they
ought
to
doe
,
not
in
all
they
doe
:
Thus
in
looking
on
our
Ancients
must
wee
heede
what
the
Ancient
of
Dayes
hath
warranted
.
The
Iewes
now
goe
on
in
their
blaspheming
of
Christ
,
as
their
Predecessours
did
,
but
they
ought
not
;
and
Papists
they
imitate
their
Ancestours
in
horrible
idolatry
,
blindnesse
,
cruelty
,
but
they
looke
not
what
they
ought
to
doe
.
4.
To
inquire
whether
wee
may
lawfully
doe
what
our
Ancestours
might
lawfully
doe
:
The
ancient
Iewes
might
lawfully
Sacrifice
,
Circumcise
;
but
their
posterity
(
though
they
doe
)
ought
not
:
still
wee
must
looke
to
our
owne
warrant
.
Our
Ancestours
were
in
the
darke
,
wanted
the
light
which
we
have
:
it
is
lesse
safety
,
more
shame
and
danger
to
us
to
walke
as
in
the
darke
than
for
them
.
5.
It
affoords
us
wisdome
to
discerne
between
the
things
wee
receive
from
our
forefathers
.
A
wise
man
would
be
willing
to
enjoy
his
fathers
lands
,
goods
,
plate
,
jewells
,
yea
his
good
qualities
and
vertues
;
but
he
would
be
loth
to
receive
his
hereditary
diseases
,
goutes
,
stone
,
blindnesse
,
vices
and
shamefull
blemishes
:
so
it
is
here
.
But
foolish
and
superstitious
sotts
as
Israel
going
out
of
Egypt
,
not
onely
borrow
their
jewells
and
wealth
,
but
carry
away
their
biles
,
botches
,
leprosie
,
Idolatry
calves
and
all
corruption
.
3.
Some
make
humane
lawes
the
rule
of
their
life
.
Why
come
many
to
Church
,
Sweare
not
at
all
,
(
not
by
little
oathes
,
faith
and
troth
,
not
in
matter
of
truth
,
not
by
good
things
,
not
by
small
things
:
)
and
,
The
Lord
will
not
holde
him
guiltlesse
that
taketh
his
name
in
vaine
:
that
a
good
heart
would
tremble
at
an
oath
.
But
generally
this
is
no
sufficient
rule
to
bindmens
tongues
to
their
good
behaviour
.
Why
is
biting
usury
growne
to
so
great
and
ordinary
a
trade
,
that
a
number
of
trades
and
tradesmen
resolve
themselves
into
it
,
but
because
Gods
Law
is
cast
aside
,
and
men
sticke
to
the
Law
of
the
Land
,
which
indeed
allow
it
not
,
but
supposing
Vsurers
to
be
cruell
,
enacts
a
Law
against
their
cruelty
?
What
is
the
reason
that
men
abstaine
from
Adulterie
in
the
act
,
but
not
in
the
eye
,
in
the
tongue
,
in
the
heart
,
but
because
they
walke
by
mans
Law
?
their
outward
man
is
bound
by
an
outward
Rule
,
but
they
have
cast
into
a
corner
this
Rule
which
would
bind
their
thoughts
and
enter
into
all
the
corners
of
their
hearts
.
And
why
else
doe
men
abstaine
from
actuall
murther
,
but
not
from
murtherous
speeches
and
thoughts
,
but
that
the
law
of
man
bindes
their
hands
,
and
rules
them
,
but
the
Law
of
God
rules
not
their
hearts
?
And
the
like
might
be
said
of
a
number
of
sinnes
.
The
Romans
had
a
law
,
forbidding
any
Emperour
to
consecrate
or
set
up
any
God
which
was
not
first
approoved
by
the
Senate
.
For
Tiberius
Cesar
,
Euseb.
hist:
Eccles.
lib.
2
cap.
2.
hearing
of
the
miracles
and
fame
of
Christ
in
Iudea
,
by
vertue
of
that
law
mooved
the
Senate
to
promulgate
and
relate
Christ
among
the
number
of
gods
.
Whose
folly
Tertullian
thus
scoffeth
:
Tertul.
in
Apol●get
.
Apud
vos
de
humano
arbitrio
divinitas
pensitatur
;
nisi
homini
Deus
placuerit
,
non
erit
Deus
;
homojam
Deo
propitius
esse
debet
.
So
may
we
say
of
these
legall
Christians
,
whose
Religion
reacheth
not
beyond
the
Scepter
,
Truth
shall
not
be
Truth
,
nor
God
God
,
unlesse
it
please
men
so
to
enact
it
,
and
God
must
be
beholding
to
man
to
let
his
word
stand
as
a
rule
.
Against
all
which
know
that
all
humane
lawes
are
imperfect
rules
,
as
all
men
be
,
First
,
they
neither
can
discover
all
sinne
,
for
the
knowledge
of
sinne
is
by
Gods
Law
;
nor
give
rules
for
fulfilling
of
all
righteousnesse
.
Secondly
,
they
are
not
internall
,
but
onely
require
externall
obedience
:
but
the
perfect
rule
must
binde
the
soule
and
conscience
.
Thirdly
,
they
are
alterable
,
and
abrogable
,
as
their
makers
bee
,
and
as
occasions
rise
;
but
the
rule
must
be
perpetuall
,
and
endures
for
ever
.
Fourthly
,
the
rule
must
not
onely
rule
man
in
innocency
,
but
in
the
state
of
Glorification
shall
serve
to
shew
the
conformity
of
glorified
creatures
in
their
obedience
to
the
perfect
will
of
God
their
Creatour
.
4.
Some
walke
by
the
rule
of
crooked
and
corrupt
affections
,
which
as
so
many
Lords
,
But
shall
the
word
be
a
rule
to
our
judgement
,
and
not
to
our
practise
?
Shall
it
be
a
rule
for
us
and
for
our
rights
,
and
shall
it
not
be
a
rule
for
our
duty
and
office
?
Let
all
men
know
and
consider
,
first
,
what
a
judgement
of
God
it
is
to
give
up
men
to
walk
after
the
lusts
of
their
own
hearts
as
is
noted
of
the
Gentiles
,
Ephes.
2.3
.
Secondly
,
the
rule
chargeth
us
to
affect
all
things
in
God
and
for
God
,
nothing
above
him
,
nothing
against
him
,
nothing
like
him
:
Thirdly
,
to
feare
the
departure
from
the
rule
as
the
greatest
evill
,
because
that
is
onely
simply
evill
.
5.
Some
depend
upon
the
persons
of
some
great
men
whom
they
reverence
,
But
consider
,
first
,
what
a
plague
it
is
for
great
men
to
be
carried
along
by
flatterers
,
who
rivet
them
in
their
wickednesse
by
applauding
them
:
As
Dionisius
the
Tyrant
,
had
flatterers
about
him
,
who
like
dogges
would
licke
up
his
spittle
,
and
commend
it
to
him
to
be
as
sweete
as
Nectar
.
Secondly
,
no
example
can
make
that
good
which
the
rule
judgeth
evill
.
Thirdly
,
all
persons
must
be
tryed
by
the
rule
,
not
the
rule
by
any
person
:
Even
the
Apostles
must
be
followed
so
farre
as
they
goe
by
rule
,
and
follow
Christ
,
no
further
.
This
is
the
difference
betweene
the
Papists
and
us
,
they
receive
no
Doctrine
,
no
nor
the
Scriptures
,
but
so
farre
as
warranted
by
Fathers
and
Councels
;
we
receive
no
Fathers
nor
Councels
,
but
so
farre
as
they
are
warranted
by
the
Scriptures
:
Let
God
be
true
,
and
every
man
a
lyer
.
Is
this
our
judgement
,
and
shall
we
slippe
from
it
in
our
practise
?
Fourthly
,
there
is
no
more
compendious
way
to
lose
the
truth
than
to
walke
by
this
rule
of
examples
.
If
truth
had
gone
by
persons
,
who
would
not
have
taken
part
with
400
false
Prophets
,
men
in
great
favour
with
the
King
and
Queene
,
all
against
one
poore
Micaiah
,
esteemed
the
Kings
enemy
?
yet
he
alone
held
the
rule
.
This
was
the
cause
that
puld
all
the
Iewes
into
the
guilt
of
Christs
death
,
they
admired
their
Rulers
and
Rabbies
,
as
great
and
learned
men
,
having
the
key
of
knowledge
,
and
so
easily
and
freely
consented
to
that
fearfull
sinne
,
which
the
Sunne
was
ashamed
to
beholde
.
Fifthly
,
in
all
imitation
of
men
we
must
follow
the
light
side
of
the
cloud
,
not
the
darke
side
:
for
why
are
the
falls
of
Saints
else
recorded
,
but
to
shew
that
all
examples
are
defective
,
and
measurable
by
the
rule
.
Sixthly
,
the
onely
perfect
example
of
our
rule
,
was
Iesus
Christ
,
whom
we
must
follow
:
we
are
commanded
to
be
perfect
,
not
as
Abraham
,
Moses
,
David
,
&c.
but
as
our
heavenly
Father
,
whose
absolute
perfection
shineth
in
his
Sonne
,
who
is
the
ingraven
Image
of
his
Fathers
person
.
Now
as
the
best
picture
must
needes
be
that
which
is
drawne
from
the
lively
face
,
rather
than
that
which
is
drawne
out
of
another
picture
;
so
must
this
which
wee
take
from
Iesus
Christ
himselfe
,
who
was
the
true
idea
and
counterpaine
of
our
Rule
here
described
.
6.
Some
make
Successe
their
rule
,
These
things
hast
thou
done
,
and
I
held
my
peace
;
but
I
will
reproove
thee
,
and
set
thy
sins
in
order
before
thee
.
And
Eccles.
9.2
.
The
same
event
is
to
the
good
and
the
bad
,
to
him
that
sweareth
,
and
him
that
feareth
an
oath
.
Many
runne
to
witches
and
sorcerers
,
and
thinke
it
warrantable
from
the
successe
,
they
finde
some
reliefe
and
some
help
,
and
God
would
give
no
such
successe
if
it
were
unlawfull
.
Whereas
it
is
just
with
God
,
that
such
as
runne
to
the
Divell
,
shall
meete
with
the
Divell
to
their
further
delusion
.
Others
runne
to
stage-playes
and
enterludes
,
because
they
teach
some
good
lessons
,
and
may
edifie
as
well
as
Ministers
by
Sermons
.
Oh
profane
mouthes
,
who
have
cast
away
the
rule
,
which
is
farre
from
sending
them
to
the
stewes
to
learne
chastity
,
or
to
Atheists
to
learne
religion
;
or
to
learne
vertue
and
good
manners
in
the
schoole
of
vices
,
where
things
are
expressed
and
acted
which
ought
not
to
be
named
among
Christians
.
Secondly
,
this
rule
telleth
us
,
that
Gods
patience
shall
not
violate
his
justice
,
nor
forbearance
is
no
payment
,
hee
will
not
beare
the
sword
in
vaine
.
Thirdly
,
no
man
easily
forgets
his
owne
name
;
the
Lord
will
not
forget
his
justice
,
but
must
returne
to
every
man
according
to
his
owne
workes
.
Fourthly
,
as
thou
hast
thy
time
,
so
surely
will
God
have
his
,
when
thy
measure
is
heaped
up
,
and
thy
Epha
is
full
;
although
thou
maist
thinke
with
Agag
,
the
bitternesse
of
death
is
passed
,
yet
the
Lords
sword
will
come
and
hew
thee
in
peeces
.
Against
all
these
crooked
and
distorted
rules
,
the
Scripture
shewes
,
first
,
that
Christianity
is
no
ranging
course
,
or
a
running
at
randome
,
but
a
life
led
by
rule
.
Secondly
,
this
rule
is
expresly
set
downe
,
Phil.
3.16
.
So
farre
as
we
are
come
,
let
us
proceede
by
one
rule
.
Thirdly
,
there
is
a
promise
to
all
that
walk
according
to
this
rule
,
Gal.
6.16
.
As
many
as
walk
by
this
rule
,
peace
shall
be
on
them
&
mercy
,
and
on
all
the
Israel
of
God
;
that
is
,
the
rule
of
Gods
word
,
which
is
to
Christians
as
the
pillar
of
the
cloud
and
of
the
fire
to
the
Israelites
.
Fourthly
,
it
is
evill
to
them
that
forsake
this
rule
:
As
a
sonne
left
unto
himselfe
,
is
the
shame
of
his
Father
:
So
the
sonnes
of
God
running
their
owne
wayes
,
and
despising
the
counsells
of
God
,
are
a
shame
to
their
Father
,
a
reproach
to
their
Fathers
house
the
Church
,
a
dishonour
to
their
profession
,
and
ruine
to
themselves
.
The
second
use
is
an
use
of
instruction
:
try
all
things
,
then
must
we
learne
to
get
wisdome
,
rightly
to
apply
the
rule
to
every
particular
which
is
to
be
regulated
:
1
Cor.
2.13
.
Comparing
spirituall
things
with
spirituall
:
for
to
try
is
nothing
else
but
to
apply
the
rule
or
touch-stone
to
the
thing
to
be
tryed
.
And
when
I
speake
of
wisdome
,
I
meane
that
spirituall
wisdome
,
whereby
the
spirituall
man
comparing
spirituall
things
with
spirituall
,
discerneth
all
things
.
This
man
led
by
the
Spirit
,
acknowledgeth
Christ
,
and
followes
him
in
all
things
;
takes
faith
his
companion
,
and
sets
in
his
eye
Gods
glory
the
end
and
scope
of
all
things
.
Quest.
Can
you
helpe
us
to
some
directions
or
Rules
,
by
which
we
may
be
guided
in
this
application
,
which
is
the
onely
difficulty
now
to
be
opened
in
this
Treatise
?
Answ.
Yes
,
and
these
Rules
are
of
two
sorts
:
1.
Generall
,
Preparative
.
2.
Speciall
,
Practicall
.
The
generall
or
preparative
Rules
to
application
are
foure
1.
We
must
be
industrious
to
know
and
be
acquainted
with
the
Scriptures
in
their
right
sence
of
them
;
whether
historicall
and
litterall
,
or
allegoricall
and
figurative
:
For
this
is
to
have
our
Rule
at
hand
,
and
in
our
hand
;
without
which
it
must
be
with
us
as
with
the
Sadduces
,
of
whom
our
Lord
said
,
Ye
erre
not
knowing
the
Scriptures
.
And
because
true
Scripture
is
not
in
words
and
sillables
,
but
in
the
true
sence
of
it
;
wee
must
be
carefull
not
to
rest
in
the
words
without
the
true
signification
of
them
.
The
Papists
heare
our
Saviour
saying
of
the
Sacramentall
bread
,
This
is
my
body
,
and
sticking
to
the
words
,
and
applying
them
without
the
sense
,
runne
into
infinite
absurdities
and
errours
on
one
hand
;
and
so
the
Lutherans
on
the
other
.
Against
both
which
wee
may
not
unfitly
mention
one
of
the
two
rules
of
Augustine
in
his
bookes
of
Christian
Doctrine
;
Si
praeceptiva
locutio
videtur
flagitium
aut
facinus
jubere
,
August
de
Doctr:
Christ
.
lib.
3.
cap.
16.
aut
utilitatem
aut
beneficentiam
vetare
,
figurata
est
:
It
is
not
a
proper
but
a
figurative
speech
,
which
seemes
either
to
injoyne
a
thing
unlawfull
,
or
to
hinder
a
lawfull
.
So
this
speech
of
our
Lord
,
Vnlesse
ye
eate
the
flesh
of
the
Sonne
of
man
and
drinke
his
blood
,
ye
have
not
life
in
you
,
seemes
at
the
first
to
impose
on
us
a
kinde
of
cruelty
,
therefore
it
is
figurative
:
So
Augustine
.
2.
If
we
would
be
fit
for
this
tryall
,
we
must
lay
up
and
hide
in
our
hearts
such
Scriptures
as
wee
understand
,
that
they
may
be
neare
us
to
serve
our
severall
uses
.
The
Prophet
David
professeth
that
hee
had
hid
the
word
in
his
heart
,
that
he
might
not
sinne
against
God
:
And
Mary
was
commended
,
that
shee
pondered
all
the
sayings
concerning
Christ
,
and
hid
them
in
her
heart
.
A
Carpenter
or
Mason
whose
worke
is
squared
or
laid
by
rule
,
is
never
without
his
rule
in
his
hand
,
or
at
his
backe
:
so
should
it
be
with
Christians
.
3.
We
must
absolutely
submit
our
judgement
to
the
word
of
God
without
reasoning
or
disputing
,
though
it
be
never
so
difficult
and
dangerous
unto
us
:
for
,
what
is
else
the
use
of
a
rule
,
but
to
rule
?
Abraham
left
his
owne
Countrey
,
and
went
he
knew
not
whither
,
at
Gods
commandement
,
Heb.
11.8
.
One
would
thinke
this
were
folly
in
Abraham
,
but
that
the
Scripture
acquits
him
,
and
saith
,
he
did
it
by
faith
.
And
in
a
more
difficult
commandement
,
hee
rose
earely
,
went
three
dayes
journey
to
kill
his
onely
sonne
whom
he
loved
,
and
reasoned
no
cases
,
but
went
.
Good
Moses
would
weigh
the
word
of
God
in
his
owne
ballance
,
fixing
his
eye
rather
upon
the
impotency
and
impossibility
of
the
meanes
,
than
upon
the
strength
of
Gods
word
which
cleaves
the
hardest
rockes
:
therefore
he
sinned
in
striking
the
Rocke
,
when
God
bade
him
onely
speake
to
it
,
and
for
it
was
barred
out
of
Canaan
.
4.
We
must
ayme
at
an
absolute
conformity
betweene
the
whole
word
and
our
whole
man
.
This
Rule
takes
place
above
all
mens
rules
and
lawes
,
which
rule
the
outward
man
,
but
this
the
inner
man
;
the
soule
and
the
conscience
,
the
heart
and
the
will
,
yea
the
affections
and
thoughts
,
which
in
regard
of
mens
lawes
are
free
:
but
the
word
captivateth
every
thought
,
and
brings
it
into
subjection
,
2
Cor.
12.5
.
It
rules
the
whole
outward
man
also
,
our
speeches
and
actions
,
even
the
least
,
our
lookes
and
behaviours
,
our
callings
and
conditions
,
our
sports
and
recreations
:
and
as
David
saith
of
the
Sunne
,
Psal.
19.6
.
there
is
nothing
hid
from
the
heate
and
discoverie
of
it
,
so
nothing
in
man
is
exempted
from
the
rule
of
the
word
.
We
must
therefore
bring
our
practise
thereto
,
and
thinke
it
not
enough
to
be
a
rule
in
it selfe
,
unlesse
it
be
a
rule
to
us
also
:
And
lay
this
for
a
ground
in
our
soules
,
that
there
must
be
a
proportion
betweene
the
rule
,
and
the
thing
ruled
.
Now
we
come
to
the
speciall
rules
for
the
application
of
this
Rule
:
And
they
concerne
,
1.
Doctrines
,
2.
Actions
and
Practise
.
Rules
for
the
Tryall
of
Doctrines
are
sixe
.
Whether
wee
prophecie
,
let
us
prophecie
according
to
the
analogy
of
faith
.
By
analogy
of
faith
,
the
Apostle
meaneth
the
measure
of
faith
and
Doctrine
,
which
is
indeede
the
holy
Scripture
:
1.
The
Church
of
Rome
teacheth
,
that
the
bread
in
the
Sacrament
is
turned
into
the
very
body
,
flesh
,
blood
and
bone
of
Christ
,
which
was
borne
of
the
Virgin
:
We
hold
the
cleane
contrary
.
Now
bring
this
Doctrine
to
the
analogie
of
faith
;
that
teacheth
,
that
Christ
was
born
of
the
Virgin
,
true
man
,
with
a
true
humane
nature
like
ours
in
all
sinne
things
,
sin
onely
excepted
,
visible
,
circumscribed
,
palpable
,
in
one
place
only
at
once
,
as
is
ours
:
that
teacheth
,
that
he
ascended
into
heaven
in
that
humane
nature
,
and
there
fitteth
at
the
right
hand
of
God
untill
his
second
comming
,
and
therefore
cannot
be
really
and
locally
in
the
Sacrament
.
2.
Romish
Doctrine
teacheth
;
that
a
man
may
merit
by
his
good
workes
,
remission
of
sins
and
eternall
life
;
they
establish
the
merit
of
mans
workes
in
the
matter
of
justification
:
we
utterly
exclude
them
.
Bring
we
this
Doctrine
to
the
analogie
of
faith
:
The
ten
Commandements
say
,
The
Lord
sheweth
mercy
to
thousands
that
love
him
and
keepe
his
commandements
:
If
the
reward
be
given
by
mercy
,
3.
Romish
Doctrine
teacheth
a
man
to
doubt
of
his
salvation
,
and
that
no
man
can
be
assured
of
it
without
speciall
revelation
,
it
were
presumption
:
We
holde
the
cleane
contrary
;
A
man
may
be
assured
by
a
speciall
faith
.
Bring
it
now
to
the
Canon
.
Our
Creed
teacheth
us
to
beleeve
remission
of
sinnes
,
to
beleeve
our selves
to
be
true
members
of
the
Church
,
and
life
everlasting
to
belong
unto
us
:
(
for
else
we
beleeve
no
more
than
the
Divells
doe
:
)
so
as
every
one
must
give
all
diligence
to
make
his
election
sure
,
2
Pet.
1.10
.
and
to
know
that
Christ
is
in
him
,
2
Cor.
13.5
.
This
is
the
first
Rule
.
offer
to
the
Lord
for
his
trespasse
,
and
he
shall
be
forgiven
;
but
on
this
condition
,
that
he
bring
the
whole
summe
which
he
hath
defrauded
,
and
adde
a
fifth
part
more
unto
it
,
and
restore
it
to
the
owner
the
same
day
that
he
offereth
for
his
trespasse
.
According
unto
which
our
Saviour
wisheth
to
leave
the
gift
at
the
Altar
,
and
goe
and
be
first
reconciled
to
our
brother
,
Matth.
5.23
.
The
Lord
rejects
all
sacrifices
abstract
from
mercy
,
Esay
1.12
.
What
have
I
to
doe
with
the
multitude
of
your
sacrifices
,
while
your
hands
are
full
of
blood
?
and
Ierem.
7.9
,
10.
Will
ye
steale
,
and
murder
,
and
commit
adultery
,
and
yet
come
and
stand
before
me
in
this
house
wherein
my
name
is
called
upon
?
And
our
Saviour
reprooveth
the
grosse
conceit
of
the
Pharisies
,
who
taught
the
people
,
that
if
they
did
give
oblations
to
the
Church
,
though
they
releeved
not
their
poore
parents
,
yet
God
was
well
pleased
with
them
:
This
Doctrine
tryed
by
this
touch-stone
,
was
found
counterfeit
,
Matth.
15.5
.
Hence
we
inferre
,
if
any
Doctrine
be
prejudiciall
to
men
,
it
is
false
and
unsound
:
As
for
example
:
First
,
the
Church
of
Rome
maintaineth
a
Monkish
life
,
wherein
their
cloystred
persons
must
leave
the
societies
of
men
,
and
sequester
themselves
from
all
companie
to
give
themselves
to
fasting
and
prayer
.
Bring
this
Doctrine
to
this
tryall
,
and
we
shall
finde
it
most
unsound
;
because
God
is
served
not
onely
in
the
duties
of
the
first
Table
,
but
also
of
the
second
;
and
this
kinde
of
life
is
against
the
light
of
nature
,
and
the
good
of
all
societies
,
both
in
Church
and
Common-wealth
,
and
family
;
all
which
claime
part
in
every
man
:
and
is
a
thrusting
of
men
out
of
their
callings
,
in
which
they
are
commanded
to
abide
,
1
Cor.
7.20
.
Luther
de
votis
Monasticis
prooveth
,
It
is
against
the
whole
first
Table
;
As
placeing
confidence
in
it
:
As
setting
up
a
will-worship
:
As
taking
Gods
name
in
vaine
by
an
unlawfull
vowe
,
&c.
So
against
the
whole
second
Table
:
1.
Impeaching
the
honour
of
parents
,
and
exempting
themselves
from
civill
authority
,
so
against
the
fifth
Commandement
.
2.
They
eate
not
their
owne
bread
,
against
the
sixth
Commandement
.
3.
They
raise
Sodome
and
Gomorrah
from
their
ashes
,
against
the
seventh
Commandement
.
4.
They
live
in
idlenesse
,
and
are
unprofitable
burdens
of
the
earth
,
contrary
to
the
eighth
Commandement
.
4.
They
beare
false
witnesse
of
the
merit
of
single
life
,
against
chastity
and
holy
wedlocke
,
contrary
to
the
ninth
Commandement
.
6.
They
teach
,
that
burning
is
no
sinne
,
as
Pigius
:
But
a
condition
under
which
divina
bonitas
et
sapientia
,
that
is
,
Gods
goodnesse
and
wisdome
hath
put
us
,
as
under
hunger
and
thirst
:
cleane
contrary
to
the
Apostle
Paul
,
1
Cor.
7.
who
saith
,
It
is
better
to
marry
than
to
burne
.
2.
In
cases
of
trespasse
,
the
same
Church
appoints
auricular
confession
,
and
canonicall
satisfaction
,
in
which
they
must
give
oblations
,
and
satisfie
the
Church
:
But
if
it
were
sound
Doctrine
,
it
would
appoint
reconciliation
and
restitution
to
the
parties
wronged
;
which
is
the
least
part
of
their
thoughts
.
3.
The
same
Church
appoints
a
great
number
of
fasts
and
penances
for
offences
:
But
so
long
as
they
fast
to
strife
and
debate
,
and
smite
with
the
fist
of
wickednesse
,
anathematizing
and
cursing
Prince
and
people
,
excommunicating
all
such
as
walke
not
in
their
rules
;
yea
patronizing
and
pardoning
cut-throat
villaines
sent
from
them
to
murder
Christian
Kings
,
and
blow
up
Parliament
houses
;
all
the
world
sees
these
are
not
the
fasts
which
God
hath
chosen
.
This
Rule
condemnes
all
Iesuitisme
which
is
the
rebells
Catechisme
;
But
we
must
distinguish
Popish
Sinonimaes
:
between
excommunicating
out
of
Churches
,
and
excommunicating
out
of
Kingdomes
:
betweene
keyes
of
the
kingdome
of
heaven
,
and
keyes
of
the
kingdomes
of
the
earth
:
betweene
absolving
sinners
from
sinnes
,
and
absolving
of
subjects
from
duties
:
betweene
fishing
of
men
,
and
fishing
for
kingdomes
:
betweene
teaching
of
soules
,
and
killing
of
bodies
:
betweene
power
directive
,
and
power
coactive
:
betweene
ministration
,
and
domination
:
betweene
the
sword
spirituall
,
and
civill
.
This
Iesuiticall
confusion
of
phrases
hath
beene
the
confusion
of
the
world
.
4.
The
same
Church
hath
a
long
time
challenged
a
power
of
the
keyes
,
of
binding
and
loosing
,
over
all
other
persons
,
but
wickedly
changed
the
Ecclesiasticall
power
,
into
a
meere
Civill
power
,
to
the
great
mischiefe
of
the
world
:
for
thereby
they
doe
unjustly
and
tyrannically
take
upon
them
to
depose
Kings
and
Queenes
from
their
regency
,
to
deprive
them
of
their
Crownes
and
Scepters
,
to
free
subjects
from
all
oathes
of
allegiance
,
and
binde
them
to
become
their
executioners
where
ever
they
can
take
them
at
advantage
.
And
all
this
by
the
power
of
the
keyes
.
5.
The
same
Church
hath
ratified
by
decree
,
that
the
vowes
of
children
undertaking
their
religious
orders
shall
be
in
force
;
and
,
that
close
and
clandestine
marriages
made
betweene
children
,
without
all
consent
of
wise
and
carefull
parents
,
are
allowable
and
indissoluble
.
Which
Doctrine
,
honour
their
Parents
,
especially
in
matters
of
moment
,
such
as
are
their
marriage
and
choyce
of
their
callings
.
6.
Some
Divines
have
undertaken
the
defence
of
some
kinde
of
usurie
,
especially
to
the
rich
,
and
so
have
animated
some
in
that
course
.
But
this
Doctrine
brought
to
this
tryall
will
not
holde
,
seeing
it
is
such
a
consumer
of
mens
estates
,
and
so
uncharitable
,
as
the
Lord
would
not
admit
of
it
in
Israel
,
Lamicro
,
extranc●
huic
,
that
is
,
to
this
stranger
,
meaning
the
Canaanite
.
3.
It
is
no
more
lawfull
than
Poligamy
or
a
bill
of
divorce
,
which
was
against
the
Institutor
.
4.
When
the
Canaanites
were
destroyed
,
all
usury
was
afterward
absolutely
forbidden
:
Psal.
15.
and
Prov.
28.8
.
Ierome
on
Lev.
18.
Vide
profectum
,
&c.
Ieron
.
In
the
Law
usurie
is
forbidden
onely
to
brethren
,
but
in
the
Prophets
to
all
absolutely
:
and
in
the
Gospell
much
more
,
because
all
are
now
brethren
.
So
much
for
the
second
Rule
.
Thirdly
,
in
all
doubtfull
Doctrines
,
That
he
that
glorieth
might
glory
in
the
Lord
:
and
that
no
creature
migh●
share
with
him
in
his
glory
,
which
he
never
would
communicate
to
any
other
:
verse
29.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
no
flesh
might
glory
in
his
presence
.
To
apply
this
to
particulars
.
1.
The
Church
of
Rome
maintaines
a
Doctrine
,
that
Saints
departed
are
to
be
invocated
,
as
Mediatours
(
though
not
of
redemption
,
yet
)
of
intercession
.
Wee
affirme
the
contrary
according
to
the
Scripture
.
Bring
now
this
point
to
this
tryall
,
whether
gives
more
glory
to
God
,
and
lesse
to
the
creature
;
we
,
who
affirme
him
to
be
a
God
hearing
prayer
,
who
onely
knowes
the
hearts
of
the
sonnes
of
men
,
and
is
omnipresent
to
heare
,
and
omnipotent
to
helpe
,
(
all
which
are
incommunicable
Attributes
of
the
Deity
:
)
or
they
which
against
the
Scripture
robbe
God
of
this
part
of
his
honour
,
and
bestow
it
on
creatures
which
are
not
capable
of
it
?
Isay
63.16
.
2.
The
same
Church
of
Rome
teacheth
,
that
to
the
justifying
of
a
sinner
before
God
is
required
not
onely
an
imputed
righteousnesse
,
but
an
habituall
righteousnesse
,
which
are
workes
of
charity
,
which
makes
a
man
of
just
more
just
.
Wee
in
this
Doctrine
of
Iustification
utterly
exclude
humane
merit
.
Now
bring
this
different
Doctrine
to
this
Rule
:
Whether
gives
more
to
God
,
and
lesse
to
the
creature
;
that
Doctrine
of
Iustification
by
faith
onely
,
which
utterly
takes
from
man
all
that
hee
can
thinke
of
to
justifie
himselfe
withall
,
and
ascribes
the
whole
worke
of
salvation
from
first
to
last
unto
God
:
or
that
Doctrine
which
puffes
up
man
in
conceit
of
some
righteousnesse
in
himselfe
,
and
takes
from
the
Lord
this
honour
to
be
Hee
that
justifies
the
ungodly
?
And
this
is
the
Rule
,
to
which
the
Apostle
brings
the
same
Doctrine
to
be
tryed
,
Rom.
3.27
,
28.
By
what
Law
is
boasting
excluded
?
Not
by
the
Law
of
workes
,
but
by
the
Law
of
faith
:
And
because
this
Doctrine
excludes
all
boasting
,
hee
concludes
,
Therefore
is
a
man
justified
by
faith
without
the
works
of
the
Law
.
See
Rom.
4.2
.
3.
The
Church
of
Rome
also
maintaineth
the
Doctrine
of
humane
satisfactions
,
and
enjoynes
many
penances
to
satisfie
the
justice
of
God
for
veniall
sinnes
:
Wee
on
the
contrary
teach
,
that
wee
must
every
day
pray
for
the
pardon
of
our
daily
sinnes
.
Now
bring
this
different
Doctrine
to
this
Tryall
:
Which
gives
more
to
God
,
and
lesse
to
the
creature
;
that
which
applies
an
infinite
justice
to
God
,
the
violation
of
which
must
be
made
up
by
an
infinite
person
;
or
that
which
imputes
to
him
an
imperfect
justice
,
such
as
a
sinfull
man
may
satisfie
,
and
an
imperfect
mercy
,
if
our
owne
workes
make
not
supply
?
4.
The
same
Church
teacheth
,
and
so
the
Church
of
the
〈…〉
that
God
hath
elected
all
to
salvation
,
and
Christ
hath
redeemed
all
and
every
particular
man
.
We
according
to
the
Scripture
holde
,
that
God
hath
chosen
onely
heires
of
salvation
,
and
that
Christ
for
his
part
redeemed
not
all
particulars
,
but
all
kindes
:
for
hee
that
would
not
pray
for
the
world
,
would
not
die
for
the
world
.
How
shall
we
bolt
out
the
truth
?
Answ.
Who
ever
resisted
his
will
.
Adde
hereunto
,
that
in
the
Doctrine
of
falling
from
grace
,
Gods
glory
suffereth
,
for
thereby
the
seede
of
God
loseth
the
glory
of
being
incorruptible
,
and
Gods
truth
suffereth
,
who
saith
it
abideth
for
ever
.
5.
The
same
Church
teacheth
,
according
to
their
ordinary
practise
at
this
day
,
that
the
Pope
hath
power
to
make
lawes
to
binde
the
conscience
;
hee
hath
power
to
dispence
with
lawfull
oathes
,
and
untie
the
conscience
which
Gods
law
hath
bound
:
he
hath
power
to
dispense
for
marriages
within
degrees
prohibited
by
God
,
&
the
like
:
We
deny
any
such
power
can
agree
to
any
mortall
creature
,
and
holde
it
a
tyrannicall
usurpation
.
Bring
these
and
the
like
positions
to
this
Tryall
.
Whether
gives
more
glory
to
God
,
and
lesse
to
the
creature
,
to
acknowledge
him
the
Lord
of
his
owne
Law
,
onely
above
it
,
or
to
set
a
Prelate
not
onely
in
his
chaire
of
estate
,
but
above
God
,
who
is
able
to
reverse
and
abrogate
his
Lawes
at
his
pleasure
,
and
to
sit
in
the
consciences
of
men
,
which
is
the
Lords
owne
and
onely
consistory
.
That
is
the
third
Rule
.
There
is
no
other
name
given
under
heaven
whereby
to
be
saved
,
a
name
to
save
himselfe
.
2.
That
damnable
Idol
of
the
Masse
,
wherein
(
as
they
say
)
Christ
is
offered
by
the
Priest
for
the
sinnes
of
the
quicke
and
dead
,
what
is
it
else
but
an
utter
renouncing
of
Christs
owne
and
onely
oblation
,
arguing
it
to
be
imperfect
,
and
an
insufficient
satisfaction
?
For
so
the
Apostle
concludes
against
Leviticall
Sacrifices
,
Heb.
7.27
.
They
were
many
because
they
were
imperfect
;
this
is
perfect
,
therefore
but
one
and
once
.
See
chap.
9.26
.
3.
Their
unholy
Order
of
Priesthood
and
sacrificing
shavelings
,
what
else
doth
it
but
wage
battel
against
the
Priesthood
of
Christ
,
which
being
after
the
Order
of
Melchizedeck
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
cannot
passe
from
him
to
any
other
,
Heb.
7.23
,
24.
There
were
many
Priests
,
because
of
their
impotency
,
but
this
man
hath
an
everlasting
Priesthood
,
therefore
needes
no
successour
on
earth
,
nor
had
none
as
they
had
.
4.
The
maine
pillar
of
Popery
,
which
stands
on
the
Popes
headship
over
the
Church
,
how
dishonourable
is
it
to
Christ
,
who
,
being
every
where
present
by
his
Spirit
and
grace
,
is
implied
thereby
to
be
absent
,
and
to
stand
in
neede
of
a
Vicar
?
Besides
,
it
makes
the
deare
Spouse
of
Christ
a
Monster
,
having
two
heads
being
but
one
body
.
Besides
,
the
infinite
constitutions
of
this
supposed
head
cleane
contrary
to
the
lawes
and
government
of
the
one
and
onely
lawfull
head
and
King
of
his
Church
,
Iesus
Christ
.
5.
Their
Doctrine
of
unwritten
Traditions
,
Concil.
Trident
▪
which
are
pari
pietatis
affectu
to
be
received
with
the
written
word
,
how
manifestly
doth
it
dishonour
the
Propheticall
office
of
Christ
?
How
could
he
be
the
onely
true
Prophet
,
if
hee
left
halfe
the
will
of
his
Father
unrevealed
,
but
lapt
up
in
obscure
Traditions
?
How
could
he
satisfie
his
Propheticall
office
,
if
he
deteined
from
his
Church
some
Doctrine
needful
for
her
to
know
?
How
was
he
faithfull
in
the
house
of
God
as
a
Sonne
,
if
he
came
behind
Moses
his
servant
,
teach
us
all
things
when
he
came
,
as
Ioh.
4.25
.
if
the
Church
may
still
coyne
new
Articles
of
faith
?
as
Scotus
.
Before
the
Lateran
Councell
Transubstantiation
was
no
Article
of
faith
:
it
seemes
our
Saviour
left
something
alone
for
the
Councell
of
Trent
,
and
the
Lateran
Councell
to
determine
,
and
that
the
Samaritan
was
deceived
.
6.
Their
blasphemous
prayers
to
Saints
,
Angels
and
Relikes
,
how
pull
they
men
from
the
Mediatour
who
is
but
One
,
and
dishonour
his
Intercession
which
now
he
makes
for
the
Saints
?
our
mighty
God
and
Saviour
is
become
an
underling
to
a
poore
creature
.
These
can
be
no
sound
Doctrines
,
which
so
dishonour
the
Sonne
of
God
,
and
spoyle
him
of
his
royalties
,
as
the
souldiers
did
spoile
him
of
his
garments
,
whom
the
Father
hath
given
a
name
above
all
names
,
that
all
tongues
should
confesse
him
,
and
all
knees
bow
unto
him
.
So
much
for
the
fourth
Rule
.
Fifthly
,
that
is
the
soundest
Doctrine
,
which
most
restraines
corrupt
nature
and
fleshly
affections
:
Tit.
2.11
,
12.
The
grace
of
God
hath
appeared
,
teaching
us
to
deny
ungodlines
and
worldly
lusts
:
which
is
the
maine
intendment
of
the
discovery
of
grace
.
a
maine
fruit
of
the
Gospell
is
the
crucifying
of
the
flesh
with
the
lusts
,
and
a
mortifying
of
our
members
upon
earth
,
which
of
all
things
a
carnall
man
cannot
brooke
.
Therefore
in
all
differences
of
Doctrines
,
observe
which
of
them
presseth
most
precise
obedience
to
Gods
will
,
which
of
them
gives
least
toleration
to
the
least
offence
of
God
,
which
of
them
is
most
unpleasant
and
unsavoury
to
the
nature
of
man
,
which
of
them
most
boulsters
and
gives
liberty
to
naturall
inclination
,
and
you
have
tryed
the
truth
from
errour
.
For
example
:
The
whole
Doctrine
of
Popery
,
how
pleasing
is
it
to
the
nature
of
man
,
seeing
there
is
nothing
in
it
but
a
naturall
man
may
performe
it
without
any
speciall
grace
of
regeneration
?
which
indeede
is
the
chiefe
cause
why
a
great
part
of
the
world
is
taken
with
the
love
of
it
.
Ignorance
is
the
mother
of
devotion
,
and
,
it
is
lost
labour
which
is
spent
on
the
Scripture
?
and
while
they
burne
the
Scriptures
as
formerly
wicked
King
Ahaz
did
,
or
Antiochus
,
or
Maximinus
,
calling
them
the
Heretickes
Bookes
:
so
as
a
man
may
truly
say
,
that
the
Papists
hate
the
Bible
,
as
a
theefe
hates
the
gallowes
:
This
is
farre
easier
than
to
call
after
knowledge
,
and
cry
after
understanding
,
to
seeke
her
as
silver
,
and
to
search
as
after
treasures
.
2.
How
can
there
be
devised
a
more
easy
faith
,
and
sooner
got
,
than
confusedly
to
beleeve
as
the
Church
beleeves
,
without
any
distinct
knowledge
or
faith
of
their
owne
?
A
faith
got
without
all
paines
,
and
of
which
we
may
well
say
,
It
is
worth
nothing
;
because
it
is
had
for
nothing
:
a
faith
wherein
they
never
neede
to
looke
to
the
essentiall
markes
and
sound
growth
of
it
.
This
is
sooner
done
than
to
proove
a
mans
owne
selfe
whether
he
be
in
the
faith
or
no.
3.
How
doth
it
please
nature
to
magnifie
nature
,
to
deny
it
to
be
so
corrupt
and
dead
as
it
is
,
but
halfe
dead
,
as
the
man
betweene
Iericho
and
Ierusalem
,
new
creation
,
which
is
of
nothing
,
4.
How
pleasing
is
it
to
nature
,
to
be
tolde
and
taught
,
that
no
paines
is
required
to
keepe
the
heart
,
nor
to
resist
the
first
motions
to
evill
,
which
they
say
are
not
evill
:
that
some
sinnes
are
veniall
in
their
nature
,
put
away
with
a
light
sigh
,
a
knocke
on
the
breast
,
or
an
Ave
Mary
:
that
a
man
may
lie
in
sport
or
officiously
for
his
advantage
;
and
if
hee
steale
a
small
thing
,
it
is
but
a
veniall
thing
?
This
will
please
the
carnall
man
farre
better
than
to
tell
him
,
that
he
may
not
lye
for
Gods
greatest
glory
,
and
that
the
very
first
thought
of
stealing
the
least
trifle
is
damnable
.
But
,
what
is
all
this
but
to
speake
peace
to
the
wicked
man
,
to
whom
the
Lord
saith
there
is
no
peace
,
Esay
57.
ult.
5.
Who
would
not
be
a
Papist
,
if
that
Doctrine
were
not
prooved
false
by
this
Rule
,
which
offers
release
from
sinnes
,
and
from
hell
;
yea
offers
the
whole
kingdome
of
heaven
for
money
?
who
would
not
sweare
,
whore
,
profane
the
Lords
day
,
rise
up
against
Magistrates
,
oppresse
,
riot
,
and
addict
himselfe
to
all
villany
,
if
for
a
little
money
he
may
have
a
pardon
for
all
his
sinnes
:
or
suppose
hee
must
needes
goe
a
while
into
the
kitchin
of
Purgatory
,
yet
for
a
little
money
or
lands
to
the
Church
and
Priests
for
Masses
,
he
is
sure
to
be
remooved
to
Gods
parlour
in
heaven
?
6.
In
our
whole
courses
let
one
Preacher
come
and
call
men
to
a
diligent
study
of
the
word
,
or
to
a
strict
observing
of
the
whole
Saboth
,
let
him
seeke
to
pull
out
of
mens
mouthes
their
owne
words
,
out
of
their
hands
their
cards
,
or
cuppes
,
and
injoyne
them
a
constant
sanctification
of
the
Lords
rest
;
let
him
call
them
to
the
often
receiving
of
the
Sacrament
,
and
strict
preparation
to
it
:
let
him
call
them
to
circumspection
against
the
least
sinne
,
to
zeale
and
profession
in
holinesse
:
oh
what
a
tedious
and
irksome
Doctrine
is
all
this
!
Now
farewell
liberty
,
sports
,
and
all
good
company
;
what
a
precise
fellow
have
wee
gotten
to
make
fooles
of
us
,
&
c
!
Let
another
Preacher
(
as
some
such
there
be
)
come
and
tell
us
,
A
man
may
doe
well
enough
without
so
much
preaching
,
and
what
should
private
men
meddle
so
much
with
the
Scripture
?
That
to
spend
the
Saboth
so
religiously
and
strictly
,
is
Iewish
,
and
not
so
necessary
:
That
men
may
take
some
liberty
to
play
and
recreate
themselves
on
the
Saboth
day
:
That
it
is
not
good
to
be
overforward
in
religion
,
for
that
were
to
smell
of
purity
,
and
be
too
strict
,
yea
wise
overmuch
:
That
Ministers
may
doe
well
,
and
winne
their
people
by
being
good
companions
:
That
men
be
men
,
not
Angels
,
nor
God
so
strict
in
so
small
matters
:
Here
's
a
man
indeede
that
winnes
the
spurres
,
hee
carries
Townes
and
Countries
after
him
:
Here
is
a
Preacher
for
our
people
,
as
was
once
said
of
the
Prophet
that
prophecies
of
wine
and
strong
drinke
.
The
sixth
and
last
Rule
for
tryall
of
Doctrines
,
That
we
through
patience
and
comfort
might
have
hope
:
and
the
Prophet
,
Psal.
19.8
.
saith
,
The
testimonies
of
God
rejoyce
the
heart
.
The
reason
why
God
hath
given
learned
tongues
,
is
,
to
speake
words
of
comfort
to
the
weary
:
And
most
excellent
is
that
in
Gal.
6.16
.
Peace
shall
be
to
him
that
walkes
by
this
rule
,
and
mercy
,
and
upon
the
Israel
of
God
.
The
Gospell
is
a
word
of
peace
,
and
glad
tidings
of
salvation
.
And
therefore
that
Doctrine
which
brings
the
most
welcome
message
to
a
distressed
conscience
,
is
the
true
Doctrine
,
most
agreeable
to
the
Gospell
.
To
make
some
application
.
1.
We
teach
,
that
a
man
may
be
certaine
of
his
salvation
in
this
life
by
an
ordinary
and
speciall
faith
;
because
faith
assureth
the
soule
of
pardon
of
sinne
,
and
present
favour
of
God
,
and
brings
in
comfort
,
as
Matth.
9.2
.
Iesus
seeing
their
faith
,
said
,
Sonne
,
be
of
good
comfort
,
thy
sinnes
are
forgiven
thee
:
it
brings
peace
,
and
boldnesse
with
God
,
Rom.
5.1
,
2.
it
brings
in
joy
of
faith
unspeakable
and
glorious
,
1
Pet.
1.8
.
But
the
Papists
,
and
some
amongst
our selves
hold
there
can
be
no
such
certainty
of
salvation
,
but
conjecturall
and
probable
,
and
deceitfull
.
Bring
this
Doctrine
to
this
Rule
:
A
poore
soule
afflicted
in
conscience
,
sees
nothing
but
Gods
wrath
,
and
hell
ready
to
swallow
him
,
hee
is
afraid
of
damnation
which
hee
knowes
he
hath
deserved
:
whether
hath
more
comfort
,
for
a
Papist
to
tell
him
of
the
unspeakable
love
of
God
,
here
is
an
emplaster
and
remedy
,
but
you
must
not
be
so
presumptuous
as
to
apply
it
;
all
this
increaseth
the
torment
:
or
for
him
that
brings
the
emplaster
,
to
say
,
here
is
the
unspeakable
love
of
God
,
the
unsearchable
grace
and
merit
of
Christ
,
here
take
and
apply
it
,
holde
the
comfortable
possession
of
Christ
,
which
enrighteth
and
entitleth
you
into
the
unchangeable
love
of
God
?
Here
the
heart
rests
not
in
the
emplaster
,
but
in
the
application
of
it
:
Popish
Doctrine
is
like
an
emplaster
to
a
broken
bone
,
but
kept
in
the
pocket
.
2.
What
uncomfortable
Doctrine
is
it
,
that
they
teach
us
to
seeke
life
in
the
Law
,
which
is
to
seeke
life
in
death
,
because
of
our
weaknesse
?
Gal.
3.21
.
If
there
were
a
Law
that
could
have
given
life
,
righteousnesse
should
have
beene
by
the
Law
,
Rom.
8.3
.
The
Sonne
of
God
supplyed
what
was
impossible
to
the
Law
by
the
infirmity
of
our
flesh
.
What
an
uncomfortable
Doctrine
then
is
it
,
that
wee
must
place
our
hope
in
our
owne
righteousnesse
,
and
that
the
Gospell
is
nothing
else
but
a
more
perfect
Law
than
Moses
was
?
Surely
if
we
ground
our
joy
in
our selves
,
it
shall
be
like
that
of
Israel
,
dancing
before
the
Calfe
of
their
owne
making
,
Exod.
32.16
.
as
short
and
unsound
.
3.
What
an
uncomfortable
Doctrine
is
that
of
falling
away
from
grace
,
and
out
of
Gods
favour
?
What
comfort
can
I
have
of
my
faith
and
hope
,
if
of
a
true
childe
of
God
to
day
,
I
may
become
a
childe
of
the
Divell
,
and
be
cast
into
hell
to
morrow
?
What
glorious
and
unspeakable
joy
can
there
be
in
such
a
perswasion
,
preserves
us
by
his
power
to
salvation
,
saying
as
Isaac
,
He
is
blessed
,
and
hee
shall
be
blessed
,
Gen.
27.33
.
and
as
Pilate
in
Christs
superscription
,
What
I
have
written
,
I
have
written
,
Iohn
19.22
.
His
Decrees
are
as
the
Lawes
of
the
Medes
and
Persians
which
cannot
be
altered
,
Dan.
6.8
.
Whom
he
once
loves
he
loves
to
the
end
,
Ioh.
13.1
.
and
also
upholds
them
to
love
him
to
the
end
.
4.
What
an
uncomfortable
Doctrine
is
it
to
a
wounded
soule
,
that
he
must
come
upon
paine
of
damnation
once
in
a
yeere
,
and
confesse
all
his
sinnes
to
a
Priest
,
against
whom
hee
hath
not
sinned
?
hee
must
confesse
a
debt
to
him
to
whom
he
owes
nothing
,
and
to
him
who
cannot
remit
it
?
Which
is
so
farre
from
being
an
ease
to
a
wounded
conscience
,
as
that
it
is
indeede
a
very
racke
and
gibbet
to
it
.
For
,
how
can
he
confesse
all
his
sinnes
,
which
himselfe
cannot
understand
?
Certainly
if
no
man
can
number
his
sinnes
,
no
man
can
confesse
them
.
David
confessed
to
God
,
5.
How
full
of
uncomfortablenesse
is
their
Doctrine
concerning
the
Word
and
Sacraments
,
the
speciall
meanes
ordeined
for
our
strength
and
comfort
?
For
the
Word
:
If
thy
word
(
saith
David
)
had
not
beene
my
comfort
I
had
perished
in
my
trouble
.
For
the
Sacraments
:
If
their
Doctrine
be
true
,
that
the
efficacy
of
the
Sacrament
depends
on
the
intention
of
the
Priest
,
who
can
know
when
it
is
effectuall
but
himselfe
?
What
man
knowes
whether
he
receive
the
Sacrament
,
or
no
,
or
whether
the
Sacrament
doe
him
any
good
,
seeing
he
cannot
know
the
Priests
intention
?
So
much
for
the
application
of
Rules
unto
Doctrines
.
Now
to
the
Rules
applyable
unto
practise
.
The
first
Rule
respecteth
God
,
three
wayes
:
1.
from
his
word
,
2.
in
his
presence
,
3.
for
his
glory
.
I.
For
the
word
of
God
wee
must
labour
to
bring
to
every
one
of
our
actions
,
1.
A
precept
or
commandement
,
calling
for
obedience
:
What
I
command
,
that
doe
onely
:
else
will
be
said
,
Who
required
these
things
at
your
hands
?
Isay
1.12
.
2.
A
promise
confirming
us
in
our
obedience
;
for
,
as
the
former
gives
us
a
calling
and
leave
,
so
this
gives
successe
.
If
thou
beest
in
Gods
worke
,
thou
art
under
his
protection
,
and
maist
boldly
pray
for
a
blessing
promised
.
3.
A
threatning
,
to
restraine
disobedience
,
if
thou
beest
either
negligent
in
well-doing
,
or
doing
that
thou
shouldest
not
.
For
all
these
,
see
one
instance
,
Genes.
6.18
,
19.
Noah
in
making
the
Arke
,
1.
had
a
commandement
,
Make
an
Arke
:
2.
A
promise
,
Enter
into
it
,
and
be
safe
:
3.
A
threat
,
All
that
enter
not
shall
be
drowned
.
God
is
the
first
mover
in
himselfe
,
and
he
must
be
the
first
mover
in
all
our
motions
and
actions
.
II.
As
every
action
must
be
undertaken
by
his
word
,
so
also
it
must
be
done
in
his
presence
:
Henoch
walked
with
God
,
Gen.
5.22
.
David
set
the
Lord
alwayes
before
him
,
Psal.
16.8
.
Moses
by
faith
saw
him
that
is
invincible
,
Hebr.
11.27
.
This
will
feare
us
from
sinne
,
as
the
Iudges
eye
curbes
a
malefactour
;
and
quicken
us
in
good
duties
,
because
our
Masters
eye
is
still
upon
us
:
and
comfort
us
in
troubles
for
well-doing
,
because
our
Master
is
with
us
to
save
us
.
III.
As
by
his
word
and
his
sight
,
Should
such
a
man
as
I
fly
?
Who
being
as
I
would
goe
into
the
Temple
to
live
?
I
will
not
goe
.
The
second
Rule
respecteth
the
action
it selfe
to
be
done
:
and
this
both
for
substance
and
for
circumstances
.
1.
Every
action
for
the
substance
of
it
must
beseeme
the
Gospell
:
Phil.
1.27
.
Onely
let
your
conversation
be
such
as
beseemeth
the
Gospell
of
Christ
:
our
actions
must
not
onely
be
squared
to
the
rule
of
the
Law
,
but
to
the
profession
of
the
Gospell
.
This
rule
is
of
large
extent
,
and
appliable
to
every
action
:
and
a
man
should
say
thus
with
himselfe
,
What
?
is
this
action
honourable
to
my
profession
?
is
it
a
peece
of
my
generall
calling
of
a
Christian
?
The
Gospell
is
an
holy
Gospell
,
and
I
professing
it
must
passe
all
my
time
in
all
manner
of
holy
conversation
,
1
Pet.
1.15.17
.
Doth
this
action
savour
of
holinesse
?
The
Gospell
is
from
heaven
,
and
heavenly
,
and
my
conversation
,
if
I
professe
it
,
must
be
in
heaven
,
Col.
3.2
.
Phil.
3.20
.
Doth
this
action
relish
of
heavenly-mindednesse
,
and
of
a
conversation
without
covetousnesse
?
To
joyne
practise
with
profession
,
beseemes
the
Gospell
:
otherwise
,
to
speake
well
of
religion
,
without
the
worke
of
it
,
is
as
if
an
hungry
man
should
speake
of
meate
when
hee
hath
nothing
to
eate
.
Liberall
sciences
are
for
contemplation
,
Divinity
and
Christianity
for
practise
.
We
must
not
content
our selves
to
see
our
duties
in
our
places
,
as
we
see
Citties
in
a
Mappe
which
we
were
never
acquainted
with
.
2.
Every
action
must
be
done
well
,
every
one
should
pay
halfe
a
shekel
lest
they
were
destroyed
:
and
so
many
wayes
sinned
.
Againe
,
is
it
not
lawfull
for
a
parent
to
bewaile
the
death
of
his
Sonne
,
especially
if
violent
and
untimely
,
who
seemes
to
be
taken
away
in
his
sinne
,
without
any
testimony
of
repentance
?
Yes
:
But
some
circumstances
made
it
very
unseasonable
for
David
to
testifie
so
great
sorrow
for
Absoloms
death
,
as
Ioab
wisely
signifies
,
2
Sam.
19.5
.
for
although
he
had
just
cause
to
mourne
for
Absolom
,
because
himselfe
had
beene
indulgent
,
and
wanting
in
his
education
:
and
besides
,
though
he
knew
by
Nathans
Ministry
,
that
his
sins
had
brought
him
into
this
strait
,
wherin
he
could
hardly
tel
whether
to
overcome
or
be
overcome
was
more
miserable
;
yet
by
exceeding
in
sorrow
at
that
time
,
But
let
us
now
see
David
who
had
failed
in
not
observing
circumstances
,
notably
graceing
himselfe
againe
in
such
accurate
observance
of
circumstances
,
as
made
him
refuse
a
very
lawfull
action
when
the
circumstance
so
required
.
2
Sam.
23.17
.
Being
marvelous
desirous
to
drinke
of
the
water
of
the
well
of
Bethelem
,
three
mighty
men
brake
into
the
host
of
the
Philistims
,
and
drew
water
,
and
brought
it
to
David
to
drinke
.
David
now
had
power
and
neede
to
drinke
it
,
The
third
Rule
respecteth
the
Agent
:
whatsoever
is
not
of
faith
,
is
sinne
,
Rom.
14.
ult.
Let
the
action
be
never
so
indifferent
,
never
so
small
,
yea
never
so
good
,
if
I
doe
it
with
an
erroneous
or
doubtfull
conscience
,
it
is
sinne
to
me
.
3.
Hee
must
in
doing
any
thing
containe
himselfe
within
his
speciall
calling
,
1
Cor.
7.20
.
Let
every
man
abide
in
that
calling
to
which
hee
is
called
.
For
many
things
are
wel
done
,
out
of
duty
and
office
,
which
same
things
are
sinfull
,
done
without
just
warrant
and
calling
.
Let
a
thing
be
never
so
just
,
if
it
be
done
out
of
a
mans
way
,
it
loseth
the
beauty
and
justice
.
Absolom
had
justly
deserved
death
,
but
Ioab
slew
him
unjustly
,
because
hee
was
warned
by
David
to
spare
him
.
Now
David
had
the
power
over
his
life
,
so
had
not
Ioab
.
Elijah
calls
for
fire
from
heaven
against
his
enemies
,
and
justly
,
2
King
.
1.10.12
.
But
if
the
Apostles
attempt
it
,
Luke
9.54
.
they
shall
justly
be
reproved
;
because
even
the
best
examples
are
not
to
be
followed
without
divine
vocation
or
calling
.
knew
not
what
spirit
they
were
of
,
being
stirred
by
an
humane
spirit
lusting
after
revenge
,
To
preach
the
word
is
a
worthy
worke
,
1
Tim.
3.1
.
but
for
a
shoo-maker
or
an
artizan
to
undertake
it
,
is
base
and
unworthy
.
To
baptise
the
childe
of
the
beleeving
parent
is
most
necessary
and
fit
:
but
for
a
woman
,
or
a
midwife
,
or
private
person
is
neither
necessary
nor
lawfull
.
The
fourth
Rule
concerneth
our
brother
,
toward
whom
in
all
things
we
must
expresse
two
vertues
.
-
1.
Charity
and
brotherly
love
.
-
2.
Care
of
his
edification
.
I.
The
Rule
of
charity
is
in
that
precept
,
Thou
shalt
love
thy
neighbour
as
thy selfe
.
Object
.
The
widow
of
Sarepta
had
baked
a
little
floure
for
her selfe
,
and
she
bestowed
it
on
Elijah
,
when
it
would
not
serve
them
both
.
Answ.
1.
She
certainely
knew
the
meale
should
serve
both
her selfe
and
her
sonne
,
and
also
the
Prophet
,
partly
by
divine
instinct
,
and
partly
by
Elijahs
words
.
2.
She
had
experience
by
the
miracle
,
that
the
oyle
and
floure
wasted
not
,
but
increased
,
as
Elijah
had
spoken
,
1
King
.
17.16
.
II.
In
doing
any
action
in
the
sight
of
others
,
I
must
have
care
that
I
be
so
farre
from
scandalizing
,
that
I
must
edifie
my
brother
.
For
suppose
a
thing
be
in
it selfe
indifferent
,
or
lawfull
;
yet
if
I
cannot
doe
it
but
I
must
offend
him
,
I
must
forbeare
.
1
Cor.
8.13
.
I
will
never
eate
flesh
while
I
live
,
before
I
will
offend
my
brother
.
And
,
Let
all
things
be
done
to
edification
,
Rom.
14.21
.
But
this
Rule
must
be
understood
with
these
cautions
:
1.
It
must
be
a
weake
brother
:
2.
to
forbeare
indifferent
things
,
not
necessary
duties
:
3.
forbeare
onely
for
a
time
,
till
he
may
be
instructed
if
he
will
:
4.
in
such
indifferent
things
as
the
life
stands
not
in
;
our
forbearance
may
not
impaire
our
life
or
health
,
for
then
it
loseth
indifferency
.
If
now
we
shall
apply
many
of
our
actions
to
these
and
the
like
Rules
,
we
should
see
the
crookednesse
of
them
,
which
yet
we
esteeme
straight
enough
.
See
it
in
some
instances
.
I.
Men
in
losses
and
extraordinary
crosses
seeke
out
(
as
they
say
)
and
commonly
and
boldly
runne
to
the
witch
or
cunning
man
,
and
the
losing
witch
is
thought
a
publike
good
,
or
commodity
to
the
whole
Country
where
he
is
.
But
lay
this
action
to
these
Rules
or
any
of
them
.
1.
Gods
word
prohibiteth
and
threatneth
it
.
2.
For
Gods
presence
:
thou
hast
runne
from
God
to
the
Divell
,
and
renounced
God
by
depending
on
Satan
for
helpe
.
3.
For
Gods
glory
:
thou
couldst
not
more
dishonour
him
than
by
so
doing
.
4.
For
the
meanes
:
thou
hast
renounced
lawfull
meanes
,
sanctified
by
God
,
and
hast
used
such
as
for
all
worldly
gaine
should
not
have
beene
used
.
5.
Doth
it
beseeme
the
Gospell
,
or
a
beleever
,
to
runne
in
post
hast
to
Satan
?
Is
it
because
there
is
no
God
in
Israel
?
Did
Saul
ever
doe
so
till
God
was
gone
from
him
?
6.
For
thy selfe
the
Agent
:
thou
art
a
plaine
infidell
,
yea
worse
than
an
infidell
;
there
being
no
cure
but
by
faith
in
the
Divell
:
thou
hast
runne
out
of
thy
calling
,
hast
cast
off
the
yoake
of
God
,
and
by
the
hand
and
helpe
of
the
Divell
hast
avoided
the
hand
of
God
for
the
present
;
to
the
scandall
of
thy
brethren
,
and
the
wounding
of
thine
owne
soule
.
II.
Many
addict
themselves
to
many
sports
and
recreations
on
the
Saboth
day
:
Oh
the
Saboth
was
made
for
man
,
and
not
man
for
the
Saboth
,
&c.
Iewes
,
Nehem.
8.12
.
that
they
understood
the
Law
,
namely
in
things
spirituall
and
holy
.
III.
Others
worke
,
and
thinke
they
may
,
in
their
callings
,
in
the
morning
and
evening
of
the
Saboth
:
as
some
of
our
tradesmen
and
shop-keepers
.
Bring
this
common
practise
to
this
Rule
.
1.
Gods
word
is
expresse
,
Thou
shalt
doe
no
manner
of
worke
,
Ier.
17.21
.
2.
Hast
thou
God
in
thy
presence
?
he
rested
from
all
his
worke
.
3.
Doth
it
beseeme
that
profession
which
is
heavenly
?
Savours
it
of
heavenly
contemplation
,
or
base
earthlinesse
?
4.
Art
not
thou
runne
out
of
thy
way
,
seeing
thy
calling
on
the
Saboth
,
is
,
wholly
to
cease
from
thy
calling
,
and
doe
no
worke
but
workes
of
mercy
,
and
such
as
serve
to
preserve
the
Ministery
and
Gods
worship
.
5.
Is
not
the
example
as
wicked
as
the
action
,
and
the
hurt
to
others
more
than
the
advantage
to
thy selfe
?
6.
The
Psalme
for
the
Saboth
directly
meetes
with
this
objection
,
Psal.
92.1
.
It
is
a
good
thing
to
praise
the
Lord
in
the
morning
,
and
to
declare
thy
truth
in
the
evening
and
in
the
night
season
.
7.
If
a
man
plow
and
thresh
on
the
Saboth
day
,
hee
is
counted
a
profaner
of
it
,
an
Atheist
,
and
so
he
is
:
and
why
not
hee
also
that
labours
at
the
racke
,
or
in
the
mill
,
or
the
boate
?
Alasse
the
profanesse
of
our
dayes
,
that
he
that
is
drunke
,
diceth
,
cardeth
,
or
sweares
on
the
Saboth
is
counted
honest
and
religious
enough
;
and
those
that
passe
their
Saboth
worse
than
beasts
(
which
though
they
can
do
nothing
to
sanctifie
their
rest
,
yet
doe
they
nothing
to
profane
it
)
are
applauded
,
whilest
conscionable
observers
of
it
are
scorned
.
IV.
For
resorting
to
stage-playes
,
and
frequenting
of
places
of
idle
resort
and
unlawfull
games
:
which
,
would
men
bring
to
the
Rule
,
they
should
not
be
so
frequented
as
they
be
.
1.
Gods
word
is
,
filthinesse
ought
not
to
be
named
among
Christians
,
much
lesse
acted
:
and
that
we
ought
to
passe
away
all
our
time
in
feare
and
trembling
,
1
Pet.
1.17
.
2.
God
is
there
present
to
take
account
of
every
idle
word
:
womens
apparell
,
contrary
to
Deut.
22.5
.
5.
For
thy selfe
,
thou
art
neither
in
thy
generall
nor
in
thy
speciall
calling
,
and
therefore
art
out
of
the
way
of
Gods
protection
.
6.
For
thy
brethren
:
as
thou
maintainest
the
Players
,
or
gaming
houses
,
or
alleyes
in
an
unlawfull
calling
,
so
thou
offendest
others
by
thy
example
;
especially
if
thou
beest
a
Master
or
Magistrate
that
abettest
such
ungodly
and
unlawfull
courses
,
thou
sinnest
by
example
,
against
duty
,
and
decorum
.
Oh
let
unthrifts
so
spend
their
time
,
and
not
thou
who
shouldest
punish
and
represse
them
.
V.
The
last
instance
concerneth
our
fashioning
our selves
in
our
apparell
and
behaviours
,
both
to
the
strange
fashions
of
other
countries
,
or
the
fantasticall
fashion
of
our
owne
.
1.
Gods
word
is
,
Zeph.
1.8
.
I
will
visite
the
Princes
and
the
Kings
children
,
and
all
such
as
are
clothed
with
strang
apparell
.
How
hath
God
visited
the
late
strange
fashion
and
coulor
of
yellow
ruffes
,
both
in
the
deviser
and
first
wearers
;
on
which
God
hath
cast
speciall
reproach
,
that
in
scorne
not
only
chimney-sweepers
,
but
hang-men
in
their
office
taken
it
up
:
which
yet
some
will
not
be
warned
by
?
2.
Whether
doth
thy
conscience
tell
thee
,
that
thou
art
assured
,
modestie
and
good
works
,
as
women
professing
the
feare
of
God
.
And
garments
should
expresse
the
hidden
man
of
the
heart
,
a
precious
oyntment
,
Object
.
Some
will
be
ready
to
turne
off
all
this
which
hath
ben
sayd
,
replying
thus
,
Alas
man
!
you
are
too
precise
your selfe
,
and
you
would
have
vs
so
too
:
wee
cannot
put
on
our
clothes
without
you
,
nor
take
any
recreation
without
your
leave
,
no
nor
yet
with
it
.
Answ.
According
to
the
text
,
Try
all
things
:
And
can
he
be
too
strict
or
curious
that
must
try
every
thing
,
even
the
least
?
Let
me
see
that
man
that
thinkes
himselfe
exempted
from
this
precept
,
or
any
of
his
wayes
:
No
,
no
,
there
is
a
strict
Tryall
and
account
behind
;
and
hee
shall
best
fit
it
,
that
is
strictest
in
Tryall
afore-hand
.
Hold
that
which
is
good
.
THis
precept
is
aptly
knit
to
the
former
,
and
informeth
us
what
we
should
doe
after
we
have
examined
and
tryed
the
truth
,
and
hath
in
it
,
-
1.
A
Commandement
:
Keepe
or
hold
.
-
2.
A
limitation
:
That
which
is
good
.
For
the
former
:
It
is
not
enough
lightly
to
examine
our
courses
,
no
nor
yet
so
judicially
as
to
finde
out
the
truth
,
if
we
goe
no
further
:
as
many
who
please
themselves
,
and
feede
their
eyes
with
reading
,
and
their
mindes
with
meere
speculation
,
but
cleave
to
no
sound
opinion
,
but
are
unstable
and
unsettled
in
all
their
wayes
.
And
therefore
the
Apostle
knitteth
to
Tryall
,
keeping
or
holding
:
For
,
what
a
madnesse
were
it
to
try
a
peece
of
mettall
,
and
finding
it
to
be
good
golde
,
cast
it
away
?
which
is
the
folly
of
many
a
man
in
the
case
of
sound
and
saving
Doctrine
,
which
is
far
more
pure
and
precious
than
gold
seven
times
tryed
in
the
fire
.
For
the
latter
,
we
must
try
every
thing
,
but
not
lay
hold
on
every
thing
,
and
not
catch
whatsoever
comes
next
to
hand
,
as
many
are
ready
to
keepe
and
holde
,
but
it
is
chaffe
in
stead
of
good
corne
,
and
drosse
in
stead
of
golde
:
as
many
curious
and
dainty
hearers
,
who
are
as
men
having
ill
stomackes
,
which
cast
up
wholsome
and
strong
meate
,
and
hold
nothing
but
fruite
and
trash
,
which
feede
and
increase
the
humours
there
already
:
So
wholsome
and
savoury
Doctrine
is
rejected
,
and
a
few
fine
sentences
,
savouring
of
wit
or
learning
,
fetched
any
where
but
from
the
Scriptures
,
are
held
,
and
nothing
else
in
comparison
:
Which
is
with
the
Prodigall
Sonne
to
feede
upon
huskes
in
stead
of
the
bread
of
his
fathers
house
.
And
therefore
the
Apostle
limiteth
us
in
our
keeping
,
that
onely
which
is
good
.
Now
as
God
is
the
Authour
,
and
his
word
the
Rule
of
all
goodnesse
,
it
followes
,
whatsoever
God
appoints
,
and
his
word
approove
,
that
is
good
,
and
nothing
else
.
Every
one
is
bound
in
conscience
to
keepe
whatsoeuer
good
thing
he
knowes
approoved
by
the
word
of
God
.
For
the
word
keepe
,
These
are
the
Commandements
:
Keepe
them
,
and
doe
them
:
for
that
is
your
wisedome
.
This
is
the
generall
precept
to
all
Gods
people
.
For
particular
Churches
:
Rev.
2.25
.
To
the
Church
of
Thyatira
hee
saith
,
That
which
yee
have
already
,
hold
fast
till
I
come
:
and
chap.
3.3
.
to
the
Church
of
Sardis
,
Remember
what
thou
hast
received
and
heard
,
and
hold
fast
and
repent
.
And
for
particular
persons
:
2
Tim.
3.14
.
But
continue
thou
in
the
things
thou
hast
learned
:
Tit.
1.9
.
Hold
fast
the
faithfull
word
.
The
like
for
all
the
sonnes
and
daughters
of
wisedome
:
Prov.
4.4.13
.
Take
hold
of
instruction
and
leave
her
not
,
and
keepe
her
,
for
she
is
thy
life
.
withhold
:
hold
with
both
hands
all
good
and
holy
truthes
,
concerning
faith
and
manners
.
Theeves
and
robbers
will
meddle
with
no
beggars
,
but
where
they
have
hope
of
a
booty
:
Satan
and
his
agents
lye
most
in
ambush
against
such
as
embrace
the
truth
,
and
follow
the
thing
that
good
is
;
there
is
the
treasure
of
truth
,
the
wealth
of
grace
,
and
a
booty
which
Satan
would
faine
finger
:
He
makes
many
on-sets
to
this
purpose
;
and
if
we
keepe
not
our
ground
,
(
here
called
the
keeping
of
good
)
hee
pulls
us
from
our
hold
,
and
easily
surprizeth
and
draweth
us
to
the
contrary
evill
.
We
had
neede
therefore
so
much
the
more
watchfully
to
hold
that
which
is
good
,
as
our
adversaries
are
watchfull
to
robbe
us
of
all
our
goods
.
And
,
were
it
not
that
wee
had
such
enemies
without
us
,
our
inward
and
bosome
companion
,
our
owne
corrupt
nature
is
ever
soliciting
us
,
and
drawing
us
aside
;
for
were
we
of
our selves
inclinable
to
hold
good
things
,
the
Apostle
might
have
spared
a
number
of
the
like
precepts
to
this
:
But
the
Spirit
of
God
seeing
our
disposition
so
rimie
and
full
of
holes
,
to
let
good
things
slippe
,
and
perceiving
our
dulnesse
and
sleepinesse
,
(
with
whom
it
is
as
with
children
,
who
being
once
asleepe
,
let
things
slippe
out
of
their
hands
,
which
before
no
meanes
could
winne
from
them
:
)
yea
and
which
is
worse
,
that
while
wee
seeme
waking
,
wee
hold
weakly
,
as
a
thing
which
a
man
cares
not
whether
he
hold
,
or
no
:
therefore
hee
supplies
our
need
,
and
strengthens
our
weaknesse
,
and
awaketh
our
dulnesse
,
with
this
and
the
like
exhortations
,
Hold
that
which
is
good
.
Which
shew
,
that
it
is
no
lesse
Christian
vertue
and
fortitude
to
retaine
and
keepe
,
2.
Hold
and
keepe
all
sound
Doctrine
,
because
of
the
great
utility
or
profit
thereof
:
faith
,
Heb.
6.9
.
the
mast
is
the
crosse
of
Christ
;
the
prosperous
winde
is
the
Spirit
of
God
;
adverse
windes
tossing
and
tumbling
the
Church
,
are
persecutions
,
tryalls
,
temptations
,
afflictions
;
the
fraught
,
graces
,
good
conscience
,
hope
,
love
,
and
the
like
;
and
the
haven
is
heaven
.
Now
lose
the
doctrine
of
faith
,
and
shipwracke
is
presently
made
,
1
Tim.
1.19
.
good
conscience
and
all
is
lost
:
But
hold
the
doctrine
of
faith
sound
and
entire
,
by
the
hand
of
faith
,
and
all
is
safe
.
Pillar
and
keeper
of
truth
,
1
Tim.
3.15
.
for
there
in
the
Church
fundamentall
truth
fitteth
as
on
a
rocky
foundation
:
And
every
good
man
is
a
part
of
that
good
ground
,
described
Luke
18.15
.
who
with
honest
and
good
hearts
heare
the
word
of
God
and
keepe
it
.
4.
No
man
but
desires
comfort
when
he
most
needeth
it
,
especially
in
the
houre
of
death
:
I
have
fought
a
good
fight
,
I
have
finished
my
course
,
I
have
kept
the
faith
,
&c.
The
Scriptures
are
the
wells
of
consolation
,
Esay
12.3
.
5.
It
is
not
enough
for
a
man
that
expects
future
salvation
,
to
heare
,
abide
and
continue
in
it
.
Hence
saith
the
Apostle
,
1
Cor.
15.2
.
Whereby
yee
are
saved
,
if
ye
keepe
what
I
have
preached
unto
you
.
And
our
Saviour
tyeth
blessednesse
not
to
those
that
heare
the
word
of
God
,
but
to
them
that
keepe
it
,
Luke
11.28
.
This
serves
to
confute
the
Schoolemen
,
who
have
turned
all
Divinity
into
questions
,
vaine
bablings
,
and
oppositions
of
science
falsly
so
called
,
1
Tim.
6.20
.
As
vaine
as
if
a
man
should
dispute
whether
the
Sunne
be
risen
at
noone
:
And
yet
in
Popish
Schooles
and
Churches
he
is
not
thought
a
teacher
of
any
worth
,
who
is
not
a
Quodlibetary
,
and
prepared
to
dispute
pro
et
con
of
the
least
apex
or
iota
in
Divinity
:
So
as
nothing
can
be
so
certaine
or
grounded
but
they
must
call
it
into
question
,
and
boldly
dispute
and
propound
opposite
reasons
:
which
is
farre
from
this
precept
of
Holding
that
which
is
good
.
A
farre
safer
way
they
might
learne
of
the
Turkes
,
who
suffer
not
a
word
of
their
Alcaron
to
be
called
in
question
under
paine
of
death
.
try
all
things
,
and
keepes
that
which
is
good
:
and
how
can
he
hold
any
good
thing
that
holds
not
the
rule
of
good
,
which
is
the
word
?
And
for
our
direction
herein
we
will
consider
,
-
1.
The
Rules
of
holding
good
.
-
2.
The
Meanes
of
holding
good
.
-
3.
The
motives
thereunto
.
Continue
thou
in
the
things
which
thou
hast
learned
and
art
perswaded
thereof
:
for
the
very
keeping
of
good
is
not
acceptable
,
except
it
be
out
of
faith
and
sound
judgement
.
The
Pharisies
thought
they
did
God
good
service
not
onely
in
their
devotions
,
but
in
their
revenges
and
murders
of
the
Saints
,
but
all
our
service
must
be
reasonable
,
Rom.
12.
2.
Rule
,
Hold
onely
the
good
:
for
the
extent
of
keeping
reacheth
onely
to
good
,
3.
Rule
.
Hold
all
that
is
good
:
Sweare
not
at
all
.
This
is
in
matter
of
practise
:
So
in
matter
of
judgement
.
The
truth
and
every
part
of
it
is
our
birth-right
,
saith
Cyprian
:
wee
must
not
lose
a
foote
of
it
,
but
hold
the
least
truth
.
Many
hold
fast
the
maine
grounds
and
articles
of
religion
,
but
in
things
of
lesser
moment
are
altogether
regardlesse
:
as
Bishop
Latimer
thought
at
first
that
the
cause
of
the
Sacrament
was
rather
to
be
dissembled
than
suffered
for
;
but
considering
better
that
hee
must
holde
all
that
is
good
,
himselfe
happily
suffered
in
it
.
Nay
we
must
not
onely
hold
truth
in
sense
,
but
even
the
words
wherein
the
Spirit
of
God
hath
conveyed
it
to
us
,
not
departing
easily
from
them
:
for
wee
shall
finde
what
great
mischiefe
hath
oppressed
the
Church
by
taking
liberty
to
depart
from
the
very
words
of
Scripture
,
and
in
stead
of
them
using
other
improper
speeches
to
expresse
the
same
thing
.
As
for
example
:
The
Fathers
used
to
expresse
the
Pastors
of
the
Church
by
the
name
of
Priests
:
whereupon
the
Romish
Church
builds
and
backes
her
order
of
Priesthood
.
Doctour
Fulke
in
his
sixth
chapter
of
his
defence
of
the
translation
against
Gregory
Martin
hath
these
words
:
It
is
a
folly
to
thinke
that
a
sacrificing
office
externall
can
be
established
in
the
new
Testament
,
which
never
calleth
the
Ministers
thereof
Sacerdotes
,
or
Priests
.
They
often
call
the
Table
of
the
Lord
an
Altar
,
and
the
celebration
of
the
Supper
a
Sacrifice
;
and
gave
a
reasonable
good
sence
:
but
had
they
kept
to
the
words
of
the
Scripture
,
they
had
prevented
much
mischiefe
springing
thence
.
For
the
Romanists
make
advantage
of
their
speeches
,
wrested
out
of
their
sense
,
to
set
up
that
blasphemous
doctrine
of
the
sacrifice
of
the
Masse
.
And
the
word
Masse
,
what
Papist
knowes
whence
it
comes
,
being
neither
Hebrew
,
Greeke
,
nor
Latine
,
nor
taken
from
any
other
language
of
any
Nation
,
but
raked
out
of
the
bottomlesse
pit
,
without
all
signification
,
unlesse
it
agree
with
our
English
word
[
masse
]
that
is
,
an
heape
,
a
lumpe
,
a
chaos
of
blasphemies
and
abominations
.
The
like
of
the
word
Pope
,
a
strange
,
unknowne
and
mysticall
name
,
the
learned
Papists
knew
it
not
,
but
confounded
themselves
in
the
Etymologie
of
it
:
some
from
Pape
the
interjection
of
admiration
,
some
from
Papa
,
which
Latine
children
used
to
call
their
fathers
by
,
answering
to
our
infants
dad
:
some
from
the
Romane
abbreviation
of
Pater
Patriae
,
expressed
by
pa
pa
and
a
pricke
betweene
:
some
from
the
Siracusans
word
Papas
signifying
a
father
.
Such
follies
and
ridiculous
and
childish
dotages
are
they
faine
to
wander
in
,
to
seeke
and
finde
their
holy
father
the
Pope
,
who
as
himselfe
is
a
beast
rising
out
of
the
earth
,
in
whose
forehead
is
written
MYSTERIE
,
so
his
name
is
mysticall
,
and
from
men
,
not
from
heaven
,
not
from
the
Scriptures
:
yet
is
the
name
as
ancient
as
Cyprian
,
and
used
by
the
Fathers
.
Wherein
we
may
see
how
dangerous
it
is
(
as
Beza
observes
)
to
decline
from
the
word
an
hayre-breadth
,
and
not
to
hold
all
that
is
good
,
even
the
least
.
An
arrow
set
a
little
awry
at
first
makes
a
great
errour
before
it
fall
at
the
marke
.
How
happy
had
it
beene
if
the
ancient
Fathers
(
otherwise
godly
and
learned
men
)
had
held
them
to
the
very
names
,
termes
,
and
proper
words
of
Scripture
,
rather
than
by
departing
therefrom
have
opened
a
flood-gate
to
Antichrists
delusions
?
who
as
Satan
creepes
in
the
darke
,
and
getting
in
his
toe
will
shove
in
his
bulke
:
for
,
give
sinne
an
inch
,
it
will
take
an
ell
;
and
so
of
the
Man
of
sinne
.
chiefe
good
things
:
for
so
men
doe
in
earthly
matters
.
Now
there
be
three
things
worth
most
care
in
keeping
.
1.
Gods
favour
,
presence
,
and
loving
countenance
:
Psal.
4.
Lord
lift
up
the
light
of
thy
countenance
upon
us
,
let
others
keepe
corne
and
wine
,
keepe
thou
this
,
feare
sinne
most
of
all
,
as
that
which
would
most
dangerously
robbe
thee
.
2.
Thine
owne
sincerity
,
uprightnesse
,
and
first
love
:
Iob
27.6
.
I
will
never
lose
my
innocency
,
till
I
die
.
3.
The
Crowne
of
life
is
promised
to
him
that
is
faithfull
to
death
.
Hold
the
kingdome
fast
in
the
meanes
,
and
so
strive
as
thou
maist
obtaine
.
As
the
Martyrs
who
apprehended
it
through
fire
and
flames
.
firmely
glued
to
it
;
for
so
the
word
signifies
,
Rom.
12.9
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Cleave
to
that
which
is
good
:
things
glued
are
not
easily
disjoyned
;
God
hath
by
this
phrase
glued
every
Christian
to
every
truth
,
in
judgement
and
practise
,
and
no
man
must
separate
himselfe
from
it
.
Tit.
1.9
:
Holding
fast
the
faithful
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
contra
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
against
gain-sayers
.
Take
hold
with
both
hands
,
against
hereticks
,
tyrants
,
false-teachers
,
flatterers
,
that
have
laid
hold
to
snatch
it
from
us
:
or
as
men
in
perill
of
drowning
lay
fast
hold
upon
any
thing
they
can
catch
to
save
themselves
,
and
will
not
let
it
goe
.
Hold
fast
that
thou
hast
till
I
come
:
as
the
renowned
Saints
and
Martyrs
,
who
have
rather
parted
with
their
lives
than
their
depositum
,
2
Tim.
1.14
.
Let
us
therefore
labour
to
see
into
every
truth
,
and
seeing
it
let
us
hold
it
.
As
that
famous
souldier
Cynegrius
held
the
shippe
,
first
with
his
right
hand
,
till
that
was
cut
off
,
then
with
his
left
hand
,
till
hee
lost
that
too
,
and
last
of
all
with
his
teeth
,
till
his
head
and
body
were
severed
:
So
let
us
resolve
every
one
with
himselfe
,
That
which
I
see
to
be
good
,
I
will
holde
it
so
long
as
I
live
or
breathe
,
my
hands
,
my
heart
and
soule
shall
cleave
unto
it
,
I
will
carry
it
to
heaven
with
me
.
The
second
thing
proposed
,
I.
If
wee
would
hold
things
approoved
to
be
good
,
let
us
avoid
carefully
such
things
as
would
hinder
us
in
holding
them
:
And
they
are
of
two
sorts
:
1.
Some
shut
out
good
things
,
2.
others
thrust
them
out
,
or
choake
them
.
The
former
are
1.
Presumption
of
our
owne
wisdome
and
knowledge
.
Humility
stands
porter
at
the
doore
of
discipline
:
Psal.
25.9
.
God
teacheth
the
humble
.
Ier.
13.15
.
Heare
and
give
eare
,
and
be
not
proud
.
Men
of
conceits
will
heare
whom
they
list
,
but
an
humble
man
will
receive
good
even
from
the
meanest
,
though
it
be
an
earthen
vessell
:
Naaman
from
his
servant
,
itching
eare
which
is
still
desirous
of
novelties
;
The
latter
are
,
1.
Hardnesse
of
heart
:
cast
as
much
seede
as
you
will
among
stones
,
and
cover
them
therewith
,
no
fruite
followes
,
for
the
stones
hinder
the
rooting
:
as
we
see
in
Pharaoh
.
Mollifie
the
heart
throughly
,
and
the
word
wil
abide
in
it
.
2.
Cares
of
the
world
,
thornes
to
choake
it
:
All
seede
sowne
among
thornes
,
getteth
no
strength
,
but
perisheth
.
The
Pharisies
mocked
Christ
in
his
doctrine
,
because
they
were
covetous
,
Luke
16.14.3
.
Voluptuous
living
makes
men
heare
onely
for
fashion
,
and
to
be
like
those
widdowes
which
are
ever
learning
,
but
never
come
to
the
knowledge
of
the
truth
,
2
Tim.
3.
or
at
least
not
to
joyne
vertue
to
their
knowledge
:
as
the
intemperate
patient
that
heares
the
physitian
,
but
will
not
follow
him
.
hold
that
which
is
good
.
These
helpes
respect
,
1.
Intention
,
2.
Attention
,
3.
Retention
.
First
,
the
Intention
must
must
bee
cleane
and
sincere
:
we
must
not
heare
for
envie
,
as
the
Pharisies
and
Iewes
in
Paules
time
,
nor
for
newes
as
the
Athenians
,
nor
for
gaine
or
curiosity
as
Felix
,
but
to
receive
(
as
babes
)
the
sincere
milke
of
the
word
,
to
grow
in
grace
thereby
,
1
Pet.
2.2
.
This
intention
shall
be
the
better
furthered
by
premeditation
of
the
force
,
use
and
efficacy
of
the
word
,
that
it
is
the
power
of
God
to
salvation
,
the
incorrupt
seede
,
the
word
of
life
,
the
instrument
of
faith
,
the
sword
of
the
spirit
,
the
bread
and
water
that
preserveth
eternall
life
.
Secondly
,
Attention
must
be
used
:
Acts
8.6
.
the
people
of
Samaria
gave
heede
to
the
things
that
Philip
spake
.
This
attention
is
a
keeping
of
the
heart
and
affections
to
the
word
deliuered
.
Acts
16.14
.
when
Paul
preached
,
Lydia
attended
,
and
the
Lord
opened
her
heart
:
When
Christ
preached
,
all
the
peoples
eyes
were
fastened
upon
him
,
Luke
4.
Attention
is
the
doore
by
which
the
word
enters
.
It
is
much
furthered
by
a
due
estimation
of
the
word
:
Thy
word
(
saith
David
)
is
wonderfull
,
therefore
my
soule
keepeth
it
.
Men
will
attend
to
their
learned
counsell
,
when
their
free-hold
is
in
question
:
so
here
,
conceive
aright
of
the
word
as
a
matter
of
life
and
death
,
a
matter
that
concernes
thy
inheritance
in
heaven
,
thou
wilt
carefully
attend
it
.
Thirdly
,
Retention
must
follow
.
In
the
body
there
are
two
nutritive
powers
,
one
Attractive
,
to
draw
meate
into
the
stomacke
,
the
other
Retentive
,
to
hold
it
there
till
it
be
turned
into
nourishment
:
so
in
the
soule
.
And
,
if
the
former
draw
too
little
,
the
latter
holds
little
,
and
so
the
body
pines
:
and
if
the
former
draw
too
much
,
that
the
body
is
not
able
to
hold
it
,
the
body
pines
still
:
So
here
,
the
soule
must
be
still
drawing
,
but
it
must
also
forcibly
holde
it
,
till
the
soule
be
refreshed
.
Now
this
Retentive
faculty
is
strengthened
by
4.
meanes
:
1.
Meditation
,
cleane
beasts
chew
the
cud
,
Deut.
11
2.
Consider
the
workes
of
the
Lord
:
Psal.
1.1
.
Meditate
in
his
Law
both
day
and
night
:
The
acts
of
God
must
be
in
the
mouthes
of
them
that
feare
him
,
Psal.
149.
and
39.3
.
while
David
mused
,
his
heart
was
warmed
.
Phil.
4.8
.
whatsoever
things
are
honest
,
just
and
pure
,
thinke
on
those
things
;
men
have
therefore
evill
thoughts
,
because
they
nourish
not
the
good
.
2.
Conference
:
which
is
a
whetting
of
holy
lessons
both
on
our selves
and
others
:
Deut.
11.
the
Iewes
are
commanded
to
conferre
of
the
word
early
and
late
.
Acts
17.
The
Bereans
are
commended
for
comparing
the
Apostles
doctrine
with
Scripture
.
3.
A
full
purpose
of
heart
to
practise
good
things
:
Psal.
119.106
.
I
have
sworne
to
keepe
thy
law
:
and
50.16
.
Why
takest
thou
my
word
into
thy
mouth
,
and
hatest
to
be
reformed
?
4.
Fervent
and
constant
prayer
,
which
is
the
key
of
knowledge
,
gets
the
hearing
eare
,
and
the
soft
heart
;
it
is
a
key
to
open
the
coffers
of
God
,
out
of
which
we
may
take
those
treasures
which
are
not
from
our selves
,
but
from
above
our
reach
.
Take
heed
to
thy selfe
,
and
keepe
thy
soule
diligently
,
that
thou
forget
not
the
things
thine
eyes
have
seene
.
Psal.
119.16
.
I
will
not
forget
thy
word
:
and
ver.
93.
I
will
never
forget
thy
precepts
,
because
by
them
thou
hast
quickened
me
.
Secondly
,
keep
them
in
the
faith
of
thy
heart
,
else
all
is
unprofitable
,
Heb.
4.2
.
for
that
onely
gives
them
rooting
in
our
hearts
,
Col.
2.7
.
Prov.
4.21
.
Keepe
them
in
the
midst
of
thy
heart
:
then
shall
they
be
as
alight
in
the
lanthorne
,
shining
through
every
part
of
thy
life
.
This
was
the
coffer
that
Abraham
locked
up
the
promises
of
God
in
,
and
held
them
fast
without
reasoning
,
though
it
was
difficult
and
seemed
impossible
:
Rom.
4.20
.
and
David
,
Psal.
119.11
.
I
have
hid
thy
word
in
my
heart
.
Thirdly
,
keepe
it
in
the
affections
of
thy
soule
;
love
earnestly
the
word
of
God
and
all
good
things
:
for
the
things
that
wee
like
not
or
affect
not
we
care
not
for
keeping
.
The
great
commandement
is
,
to
love
the
Lord
with
all
thy
heart
.
And
every
Christian
ought
to
appeale
to
the
Lord
himselfe
as
Peter
to
Christ
,
Lord
,
thou
knowest
that
I
love
thee
,
Iohn
21.16
.
And
the
tryall
of
our
love
to
him
,
is
,
to
keepe
his
commandements
,
chap.
14.15
.
Fourthly
,
keepe
them
in
the
practise
of
thy
life
and
whole
conversation
:
1.
By
professing
good
things
;
as
Christ
himselfe
professed
a
good
profession
before
Pontius
Pilate
.
IV.
If
we
would
hold
good
things
,
But
if
we
understand
not
,
let
us
not
be
ashamed
to
enquire
and
seeke
out
till
wee
doe
understand
.
2.
Satans
slynesse
,
who
steales
the
word
and
good
purposes
out
of
mens
mens
hearts
strangely
,
even
while
they
looke
on
and
consent
.
Doe
as
Abraham
who
drave
away
the
birds
that
troubled
him
in
sacrificing
,
Gen.
15.11
.
so
doe
thou
drive
away
these
ravenous
birds
that
are
sent
by
Satan
.
3.
Temptation
and
persecution
:
Much
ground
keeps
the
seede
till
the
heate
of
persecution
comes
,
and
in
persecution
falls
away
,
and
loseth
the
word
in
temptation
:
we
must
arme
our selves
against
the
tryalls
of
the
truth
,
and
having
obtained
to
beleeve
,
we
must
also
get
of
God
strength
to
suffer
for
his
sake
.
1.
Let
us
consider
how
little
we
have
kept
heretofore
of
all
that
wee
have
heard
.
If
a
man
lay
coyne
or
jewells
in
a
chest
,
and
afterward
come
and
finde
none
in
it
,
he
will
presently
conclude
,
certainly
a
theefe
hath
beene
here
;
so
may
wee
in
these
losses
,
certainly
the
Divell
hath
beene
here
:
Looke
to
it
more
narrowly
.
2.
This
is
all
the
commendation
of
a
Christian
,
1
Cor.
11.2
.
I
commend
you
,
that
you
keepe
the
ordinances
as
I
delivered
.
A
good
husband
will
keepe
and
save
his
stocke
,
yea
and
increase
it
.
3.
Keepe
them
and
they
will
keepe
thee
,
as
Salomon
saith
,
Prov.
4.6
.
Forsake
not
wisdome
,
and
she
shall
keepe
thee
:
Hold
them
,
and
they
shall
uphold
thee
;
love
her
,
and
she
shall
preserve
thee
:
keepe
them
safe
,
and
they
will
keepe
thee
.
Iohn
8.26
.
If
the
Sonne
set
you
free
,
ye
shall
be
free
indeede
,
that
is
,
from
errours
in
doctrine
,
and
corruptions
of
life
.
So
long
as
we
keepe
the
word
,
we
cannot
fall
quite
away
,
because
the
seede
of
God
abideth
in
us
.
4.
There
is
no
such
losse
in
the
world
,
as
to
lose
the
good
things
that
thou
seemest
to
lay
hold
on
:
Losse
of
wealth
,
of
honour
,
of
children
,
is
nothing
to
the
losse
of
spirituall
good
things
.
A
man
had
better
lose
all
the
seede
he
sowes
upon
his
ground
,
than
the
good
seeede
sowne
in
his
heart
.
Better
for
a
man
to
lose
all
the
joyes
and
pleasures
of
the
world
,
than
the
joy
of
his
salvation
.
Better
to
lose
all
the
labour
of
his
calling
,
and
put
all
his
gaines
in
a
broken
bagge
,
than
lose
what
hee
hath
wrought
in
his
generall
calling
.
Therefore
suffer
the
word
of
exhortation
,
2.
Iohn
8.
Looke
to
your selves
that
ye
lose
not
the
things
you
have
done
,
but
may
have
a
full
reward
.
5.
Let
us
consider
that
this
is
more
necessary
for
us
than
for
any
,
seeing
Satans
aime
and
scope
is
to
make
great
places
and
townes
more
backward
,
and
carelesse
to
hold
good
things
,
than
others
:
Hee
sets
his
throne
in
great
places
,
because
he
knowes
that
thence
wickednesse
shall
be
plentifully
derived
into
the
Country
round
about
,
as
tradesmen
doe
their
wares
.
Wee
for
example
sake
must
labour
to
know
,
love
,
and
obey
the
truth
,
that
Gods
throne
may
be
set
up
every
where
,
that
our
godlinesse
and
obedience
may
come
abroad
,
and
provoke
others
:
Let
it
be
said
of
other
great
places
,
that
pride
,
pleasure
,
and
profit
choake
the
word
,
and
that
there
is
but
a
forme
of
godlinesse
without
power
:
Let
us
stirre
up
our selves
to
our
first
beginnings
,
our
first
diligence
in
receiving
the
Gospell
.
Object
.
No
doubt
but
we
shall
keepe
good
things
.
Answ.
1.
You
are
indeede
that
which
you
are
in
tryall
:
You
hardly
keepe
them
while
you
have
good
meanes
,
what
would
you
doe
if
the
meanes
were
gone
?
2.
What
if
tryall
should
come
,
as
wee
may
justly
feare
it
?
could
wee
then
stand
?
Oh
now
lay
a
good
foundation
,
provide
for
it
,
that
thou
faint
not
in
the
day
of
adversity
.
VERSE
22.
Abstaine
from
all
appearance
of
evill
.
AS
a
carefull
father
who
is
come
to
the
end
of
his
life
,
hath
but
a
while
to
speake
,
and
therefore
heapeth
up
his
lessons
shortly
together
,
which
he
would
have
his
sonnes
remember
when
hee
is
gone
:
So
the
Apostle
here
,
drawing
to
the
end
of
this
Epistle
,
heapes
together
his
most
necessary
precepts
in
short
manner
,
as
knowing
what
a
friend
brevity
is
to
memory
.
God
who
hath
put
an
infinite
distance
and
disproportion
betweene
light
and
darknesse
,
betweene
which
(
as
the
Apostle
saith
)
there
can
be
no
communion
,
hold
that
which
is
good
,
he
must
abstaine
from
the
contrary
evill
;
or
if
he
will
not
abstaine
from
evill
,
let
him
never
professe
the
holding
of
good
.
Whence
not
onely
this
Scripture
,
but
many
other
joyne
these
two
by
an
inseperable
band
:
Psal.
34.14
.
Eschew
evill
,
and
doe
good
.
Esay
1.16
.
Cease
to
doe
evill
,
learne
to
doe
well
.
Rom.
12.9
.
Abhorre
that
which
is
evill
,
and
cleave
to
that
which
is
good
.
And
here
,
Hold
what
is
good
,
Abstaine
from
all
appearance
of
evill
:
for
there
can
be
no
holding
of
good
,
if
a
man
withhold
not
himselfe
from
evill
.
Their
heart
wandreth
farre
from
mee
?
3.
The
Apostle
saith
not
,
Abstaine
from
evill
,
but
from
the
appearance
of
evill
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
species
is
that
which
seemes
to
be
a
thing
,
but
is
not
;
a
shape
or
representation
of
a
thing
,
rather
than
a
thing
it selfe
.
So
the
same
word
is
used
,
Iohn
5.37
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Yee
saw
not
his
shape
.
4.
The
extent
of
the
proposition
,
all
appearance
,
yet
more
helpeth
us
to
the
true
sense
of
the
words
,
which
requires
of
us
to
runne
as
fast
away
from
whatsoever
hath
any
shew
of
evill
,
as
if
it
were
evill
in
it selfe
:
for
the
same
word
is
used
,
1
Pet.
2.11
.
Abstaine
from
fleshly
lusts
:
and
in
1
Thess.
4.3
.
the
will
of
God
is
,
that
ye
abstaine
from
fornication
:
All
noting
,
that
we
must
avoid
the
least
shew
of
evill
with
the
same
care
that
wee
doe
the
greatest
evill
it selfe
:
and
even
all
shews
,
as
making
conscience
of
all
.
Christians
must
not
onely
avoid
that
which
is
apparantly
evill
,
For
the
explaining
hereof
we
must
know
,
that
in
every
action
there
bee
three
things
.
First
,
2.
Here
remember
,
that
in
all
lawfull
and
necessary
duties
,
let
all
the
world
misconster
and
be
offended
,
wee
must
yeeld
absolute
obedience
unto
God
,
though
to
the
world
it
appeare
never
so
evill
.
Christ
himselfe
in
his
doctrine
and
conuersation
was
so
generall
an
offence
,
that
he
pronounced
him
blessed
that
was
not
offended
in
him
.
He
must
preach
himselfe
to
be
the
bread
from
heaven
,
though
it
offend
the
Iewes
,
Iohn
6.
He
will
heale
the
paralyticke
,
though
they
be
offended
,
Mat.
9.1
.
Iohn
must
preach
against
Herodias
,
though
all
the
Court
be
offended
.
Daniel
will
pray
three
times
a
day
,
though
it
cost
him
his
life
.
3.
In
all
indifferent
things
we
are
to
avoide
all
appearance
of
evill
and
scandall
,
with
these
limitions
.
First
,
so
they
be
not
in
things
simply
necessary
to
life
,
in
these
things
wee
must
not
forbeare
if
others
be
offended
.
If
one
take
offence
that
I
eate
bread
,
or
drinke
beere
,
I
must
doe
it
,
because
life
is
maintained
by
foode
,
but
if
I
can
be
without
it
and
live
,
I
must
respect
my
brothers
weaknesse
;
as
to
abstaine
this
or
that
flesh
,
this
or
that
wine
,
&c.
Secondly
,
the
like
in
things
simply
necessary
for
my
calling
:
But
a
thing
of
indifferency
may
not
put
me
out
of
my
way
,
I
must
hold
my
calling
,
I
must
preach
the
Gospell
.
This
is
a
necessary
duty
imposed
;
and
good
of
this
nature
must
be
done
,
though
a
shew
of
evill
to
some
be
annexed
to
it
.
Thirdly
,
in
these
things
of
indifferency
,
we
must
abstaine
from
appearances
of
evill
,
and
things
that
carry
an
evill
colour
;
if
we
be
nostri
juris
,
and
the
things
be
left
to
our
free
liberty
and
disposing
.
But
if
higher
powers
restraine
our
use
of
liberty
,
and
determine
and
limit
us
,
then
we
are
overruled
by
lawfull
authority
in
things
subjected
to
it
,
and
them
,
in
these
things
of
indifferency
wee
cannot
avoide
all
things
wherein
some
may
conceive
an
appearance
of
evill
.
Fourthly
,
in
these
things
,
we
are
not
alwayes
to
avoide
things
wherein
some
conceive
offence
and
appearance
of
evill
;
but
for
a
time
till
such
ignorant
and
weake
persons
may
be
taught
:
we
may
not
offend
weake
ones
,
by
undue
exercise
of
our
liberty
;
but
if
they
bee
wilfull
and
will
not
bee
taught
,
we
must
peremptorily
stand
to
our
liberty
.
So
did
the
Apostle
,
Gal.
5.3
.
For
I
testifie
againe
to
every
man
that
is
circumcised
,
Christ
shall
profit
you
nothing
.
And
Titus
3.10
.
A
man
that
is
an
hereticke
,
after
the
first
and
second
admonition
,
reject
.
Now
for
the
proofe
of
the
point
:
Gen.
3.3
.
When
the
Lord
forbade
our
first
parents
the
evil
and
sinne
of
eating
the
forbidden
fruite
,
hee
forbids
also
the
appearance
,
Yee
shall
not
touch
it
,
Avoid
the
occasion
.
In
the
Law
not
onely
the
person
legally
polluted
was
uncleane
,
hate
even
the
garment
spotted
by
the
flesh
.
1.
Because
the
Lord
hates
all
evill
,
Nicolaitans
,
which
I
also
hate
,
saith
the
Lord
.
See
how
pleasing
our
conformity
of
affections
with
the
Lord
is
,
in
whose
eye
the
least
evill
is
hatefull
enough
.
And
herein
we
testifie
our
love
unto
him
:
Yee
that
love
the
Lord
,
hate
all
that
is
evill
;
for
indeed
all
true
hatred
of
evill
must
be
from
the
love
of
God
,
especially
of
the
chiefe
good
:
and
as
our
love
is
in
degree
,
so
is
our
hatred
;
fervent
love
,
earnest
hatred
.
2.
It
is
a
chiefe
part
of
repentance
,
Abhorre
evill
.
And
he
that
out
of
the
worke
of
grace
,
and
out
of
conscience
abstaines
from
one
evill
,
will
abstaine
from
all
,
even
the
least
:
as
David
,
Psal.
119.
I
hate
all
vaine
inventions
,
but
thy
Law
doe
I
love
.
3.
The
wisdome
of
a
Christian
is
,
to
avoid
the
appearances
,
and
the
beginnings
of
evill
,
give
no
place
to
the
Divell
,
Eph.
4.27
.
Iewes
,
Esay
65.4
.
they
would
both
eate
of
the
polluted
flesh
,
&
the
broth
of
it
was
found
in
their
vessells
.
A
sound
Christian
will
not
meddle
with
the
broth
,
and
much
lesse
the
uncleane
meate
;
hee
knowes
the
broth
is
uncleane
too
:
the
least
sinne
is
infectious
and
contagious
.
The
difference
then
is
this
:
One
loves
the
appearance
of
good
more
than
goodnesse
it selfe
;
the
other
hates
for
the
evils
sake
the
very
appearance
of
it
.
5.
The
fruite
of
this
dutie
commends
it
to
our
care
.
We
must
be
so
far
from
loving
&
liking
any
evil
,
I.
In
Doctrines
,
by
the
blood
of
God
,
as
the
Apostle
speakes
,
Acts
20.28
.
or
of
Christ
God
and
man
we
are
saved
.
To
say
we
are
saved
by
workes
,
may
be
truly
explained
,
but
better
to
abstaine
from
it
,
Hereticorum
nocabula
timenda
sunt
.
Baron
.
and
say
the
Rhemists
,
if
we
will
keepe
the
faith
of
our
fathers
,
quàm
malè
colorata
sunt
,
what
evill
shewes
they
carry
.
Magistrates
,
who
whatsoever
they
see
president
for
,
in
their
predecessours
,
venterously
undertake
it
;
and
so
referre
their
authority
to
private
use
,
forgetting
themselves
to
be
publike
men
.
Ministers
,
seeking
their
owne
not
Christs
,
they
may
be
idle
non-residents
,
cast
up
their
calling
,
and
turne
(
excepting
their
habit
)
meere
secular
.
Paul
refused
lawfull
maintenance
at
Corinth
,
to
avoid
suspition
of
mercenary
and
covetous
affection
in
preaching
.
Christians
in
private
converse
must
shew
dislike
of
all
appearance
of
evill
.
First
,
avoid
all
filthinesse
and
suspition
of
it
,
as
is
said
of
Cesars
wife
,
such
as
are
minced
oathes
,
adulterous
lookes
,
needlesse
company
with
profane
ones
.
Secondly
,
put
no
coulours
upon
sinne
,
to
digest
it
easier
.
Object
.
I
may
company
with
such
and
such
persons
to
winne
them
.
Answ.
Thou
art
liker
to
lose
thy selfe
by
hazard
of
infection
,
if
without
calling
thou
frequentest
loose
company
.
2.
Thou
art
liker
to
lose
than
to
winn
them
by
intimate
familiarity
,
which
is
fitter
to
harden
them
.
Thirdly
,
thou
art
in
way
to
lose
thy
owne
reputation
;
as
being
a
favourer
of
them
and
their
courses
.
Object
.
But
I
may
weare
this
and
that
fashion
of
apparrell
,
my
heart
is
humble
,
and
I
detest
pride
.
Answ.
If
it
were
so
,
thou
wouldest
avoid
the
shew
of
evill
in
overcostlinesse
and
excesse
of
attyre
,
a
lowly
heart
,
and
a
lowly
habit
goe
together
.
Object
.
But
we
may
straine
at
gnats
,
and
small
things
are
not
to
be
stucke
at
.
Answ.
Little
sinnes
have
great
consequents
:
Secondly
,
they
commonly
draw
greater
after
them
:
Thirdly
,
many
little
sinnes
proove
ponderous
and
pernitious
:
Fourthly
,
none
are
little
,
if
the
shew
of
them
be
not
little
,
as
our
text
implyeth
.
III.
Let
us
see
this
:
-
1.
In
respect
of
Idolaters
.
-
2
In
respect
of
profane
persons
First
,
Wee
must
avoid
all
conformity
with
Idolaters
-
In
service
.
-
In
Ceremony
.
-
In
neere
society
.
First
,
In
service
.
To
be
present
at
idolatrous
service
,
is
an
appearance
,
yea
a
kinde
of
approbation
of
idolatry
:
And
where
all
idolatry
is
forbidden
,
all
shew
and
appearance
of
it
is
forbidden
also
.
Besides
,
wee
must
shew
in
our
appearance
our
hatred
of
the
very
appearance
of
evill
.
Quest.
May
not
a
man
be
at
idolatrous
service
,
and
keepe
his
heart
to
God
?
Answ.
No
:
1.
God
is
but
one
,
man
is
but
one
,
and
there
is
but
one
faith
;
and
God
requires
the
body
as
well
as
the
soule
,
because
they
are
both
his
.
Object
.
Rom.
14.22
.
Have
faith
with
thy selfe
before
God
:
therefore
that
is
enough
.
Answ.
By
faith
in
that
place
the
Apostle
meanes
a
perswasion
in
things
indifferent
,
and
not
the
doctrine
or
practise
of
religion
:
And
the
meaning
is
this
;
If
thou
beeft
in
thy selfe
perswaded
a
thing
is
indifferent
,
use
thy
liberty
to
thy selfe
,
have
faith
with
thy selfe
,
but
boast
not
of
it
to
the
offence
of
another
:
and
faith
is
oppressed
where
it
is
not
expressed
.
Object.
1
King
.
13.6
.
The
man
of
God
prayed
in
an
adulterous
Temple
;
so
may
we
,
if
we
keepe
our
hearts
to
God
.
Answ.
The
man
of
God
was
there
,
1.
At
Gods
commandement
necessarily
.
2.
Not
to
approove
their
idolatry
,
but
manifestly
to
improove
and
exclaime
against
it
.
3.
God
would
have
him
by
an
externall
signe
shew
his
detestation
of
idolatry
;
he
was
not
forbid
to
pray
,
but
not
to
eate
a
morsell
of
bread
there
.
4.
He
did
not
dissemble
with
idolaters
,
but
confessed
plainly
against
idolaters
.
Now
all
the
case
is
cleane
contrary
.
Neither
doth
the
example
of
Naaman
(
2
King
.
5.18.19
.
)
any
whit
serve
their
turne
:
For
1.
hee
was
but
in
the
beginnings
of
conversion
.
2.
Hee
confesseth
it
a
sinne
,
and
beggeth
the
Prophets
prayer
against
it
.
Quest.
Whether
may
we
bring
a
childe
to
be
baptized
of
a
Popish
Priest
?
Answ.
No
;
it
is
an
appearance
of
evill
:
seeing
1.
There
is
corruption
of
doctrine
.
2.
Hatefull
and
hurtfull
Ceremonies
.
3.
A
profession
to
embrace
that
doctrine
.
Their
Church
is
a
false
Church
,
yet
here
a
man
professeth
that
himselfe
and
his
childe
are
members
of
it
:
for
Baptisme
is
a
signe
of
profession
.
4.
It
is
an
hardening
to
Gods
enemies
;
for
it
makes
the
Papists
boast
,
and
say
,
if
our
Baptisme
be
good
,
why
joyne
yee
not
with
our
Church
?
5.
We
must
depart
from
all
fellowship
with
Antichrist
:
Rev.
18.4
.
Come
out
of
her
my
people
,
come
out
of
her
.
Quest.
If
a
Popish
Minister
doe
baptise
a
child
,
must
he
be
rebaptised
?
Answ.
No
:
there
is
a
difference
betweene
going
to
a
Priest
at
first
,
and
new
baptisme
from
one
:
for
baptisme
once
administred
,
if
the
true
forme
be
kept
,
must
not
be
repeated
,
though
there
be
no
ground
to
seeke
it
there
,
being
an
offence
both
to
weake
and
strong
.
Secondly
,
Zeale
of
God
cannot
abide
any
confusion
with
idolaters
in
their
idolatrous
ceremonies
and
fashions
:
for
communion
of
rites
confoundeth
sects
,
as
much
as
communion
of
apparrell
confoundth
sexes
.
Whence
the
Lord
himself
apointed
al
his
own
ceremonies
,
so
as
in
them
(
as
well
as
in
doctrine
)
there
might
be
set
up
a
wall
of
partition
betweene
the
Iewes
and
all
aliens
.
1.
The
Heathens
almost
eate
nothing
but
swines
flesh
,
having
sacrificed
some
of
the
kinde
:
Gods
people
of
all
other
must
abhorre
this
,
Levit.
21.5
.
2.
The
Heathens
reserve
portions
of
their
sacrifices
:
therefore
there
was
a
speciall
law
,
rather
to
burne
with
fire
the
residue
of
the
Paschall
Lambe
,
than
reserve
any
whit
of
it
untill
next
morning
,
Exod.
12.20
.
3.
The
Heathens
make
their
pates
balde
,
shave
the
lockes
of
their
beards
,
and
make
cuttings
in
their
flesh
:
therefore
Gods
people
must
not
doe
so
.
4.
The
Heathens
set
their
Temples
eastward
:
therefore
God
will
have
his
set
westward
,
ad
arcendam
idololatriam
,
saith
Aquinas
,
to
keepe
them
from
idolatry
,
1
a.
2ae
.
qu.
3.
Nay
some
Papists
themselves
(
as
Vasquez
)
say
,
that
God
chose
the
forme
of
an
Arke
for
the
testimony
of
his
presence
,
to
be
contrary
to
idolaters
:
for
never
any
people
did
abuse
this
forme
.
And
,
saith
hee
,
hee
forbade
all
images
to
the
Israelites
,
that
they
might
be
utterly
unlike
the
Canaanites
in
theirs
.
Hence
1.
the
ancient
Christians
would
not
set
up
lights
and
bayes
at
their
doores
,
though
for
this
they
were
persecuted
as
enemies
to
the
Emperour
,
because
the
Temples
and
doores
of
idolaters
were
wont
to
be
thus
garnished
.
2.
Christians
refused
to
celebrate
a
birth-day
,
because
it
was
a
rite
and
custome
of
the
Heathens
.
3.
The
Primitive
Church
could
not
endure
,
that
any
Christian
should
looke
toward
Ierusalem
praying
,
because
they
would
avoid
all
shew
of
Iudaisme
.
Adde
hereunto
the
ancient
Fathers
,
who
in
their
severall
ages
avoided
all
shew
and
appearance
of
conformity
with
heretickes
in
their
externall
ceremonies
.
Tertul.
lib.
de
idol
.
Tertullian
will
have
no
lights
in
the
worship
of
God
,
because
it
was
mos
haereticorum
,
the
custome
of
heretickes
;
than
which
what
more
indifferent
?
Doth
not
the
example
of
Paul
shew
it
to
be
lawfull
enough
,
to
continue
fasting
upon
a
Saboth
day
till
midnight
,
to
heare
the
word
of
God
?
August
.
Epist.
86
ad
Casulan
.
yet
Augustine
thinkes
it
in
his
time
unlawfull
,
because
the
Maniches
appointed
their
fast
on
the
Saboth
day
.
To
omit
many
things
out
of
Councels
,
why
should
the
true
Church
of
Christ
borrow
any
of
the
rites
of
his
enemies
,
while
they
abhorre
all
her
rites
&
fashions
?
Why
should
hereticks
boast
,
that
the
pure
spouse
of
Christ
is
not
able
to
serve
God
without
their
ceremonies
?
I
conclude
therfore
with
Tertullian
,
Nihil
dandum
idol●
,
nihil
sumendum
ab
eo
.
Tertul.
de
cor●n
.
milit.
Wee
must
neither
give
any
thing
to
an
Idoll
,
nor
take
any
thing
from
an
Idoll
.
Thirdly
,
Christians
must
abstaine
from
idolaters
in
the
nearest
society
,
which
is
marriage
;
for
this
hath
a
manifest
appearance
of
evill
:
2
Cor.
6.14
.
Be
not
unequally
yoked
:
2
Iohn
10.
Receive
not
such
into
thy
house
:
much
lesse
into
thy
heart
or
bosome
.
Reasons
.
1.
It
plainly
appeares
,
that
a
man
loves
other
things
in
such
a
wife
than
piety
,
he
never
lookes
after
that
.
2.
How
doth
hee
marry
in
the
Lord
,
who
marries
the
Lords
enemie
?
3.
What
communion
can
there
be
in
prayers
,
and
other
holy
meanes
of
strengthening
themselves
to
Godward
?
4.
It
is
too
true
that
the
Decretalls
say
,
oftentimes
the
company
of
the
wicked
corrupts
the
good
,
and
much
more
such
as
are
more
prone
to
evill
.
Whence
the
Lord
wisheth
the
Israelites
to
forbeare
marriage
with
those
seven
Nations
of
the
Heathens
,
for
feare
of
seduction
,
Exod.
23.
And
if
any
thinke
himselfe
stronger
than
to
be
seduced
,
and
hope
he
shall
rather
win
,
than
be
wonne
,
let
him
see
his
folly
in
Salomon
,
1
King
.
11.
and
in
Ahab
,
who
was
nought
of
himselfe
,
but
seven
times
worse
because
Iezebel
provoked
him
,
chap.
16.31
.
Object
.
We
have
approoved
examples
of
Scripture
for
such
marriages
;
Salmon
with
Rahab
,
Sampson
with
the
Philistim
,
Booz
with
Ruth
,
Salomon
with
Pharaohs
daughter
,
and
David
with
the
daughter
of
Talmai
King
of
Geshur
.
Answ.
1.
Some
of
these
examples
were
of
women
converted
,
as
Rahab
and
Ruth
:
now
what
they
had
beene
,
was
no
hindrance
,
the
case
being
that
of
the
captives
taken
in
warre
,
who
might
be
married
,
Deut.
21.
but
conditionally
,
if
they
betooke
them
to
the
true
religion
,
as
the
ceremonies
shew
,
and
that
caution
,
that
they
be
not
an
offence
to
thee
.
2.
Some
of
them
were
women
not
converted
,
as
Sampsons
wife
,
but
he
married
her
by
diuine
instinct
,
that
there
might
be
occasion
taken
of
reuenge
against
the
Philistims
,
Iudg.
14.4
Now
we
must
walke
by
the
rule
,
not
by
an
exception
from
it
.
IIII.
In
civill
conversation
we
must
shew
our
dislike
,
and
avoid
the
least
shew
or
touch
,
or
appearance
of
evill
,
wherewith
we
are
compassed
;
that
though
we
are
for
a
while
to
be
compossessores
mundi
,
possessours
of
the
world
together
with
profane
persons
,
yet
we
be
not
compossessores
erroris
,
partakers
of
evill
with
them
;
wee
must
be
free
from
all
the
smutt
and
drosse
of
the
world
.
Therefore
a
Christians
care
must
be
not
onely
to
live
free
from
all
filthinesse
,
but
also
from
all
suspition
of
it
,
and
to
walke
every
way
unblameable
.
That
which
is
said
of
Cesars
wife
,
she
must
be
free
not
onely
from
the
crime
of
turpitude
or
dishonesty
,
but
from
all
shew
and
suspition
of
it
,
must
be
true
of
every
one
of
the
Spouses
of
Iesus
Christ
,
who
must
be
like
David
,
hating
evill
with
a
perfect
hatred
.
Thou
that
wilt
not
breake
out
into
oathes
,
nor
wallow
in
drunkennesse
,
yet
wilt
be
sociable
with
blasphemers
or
great
swearers
,
and
a
companion
of
drunkards
,
art
not
acquitted
from
shrewd
suspition
and
appearance
of
evill
,
seeing
,
As
the
company
is
commonly
so
is
the
man
,
like
will
to
like
:
Tell
me
where
thou
hast
beene
,
and
I
will
tell
thee
what
thou
hast
done
.
Eph.
5.7
.
Be
not
companions
with
them
,
but
rather
reproove
them
.
Thou
thy selfe
swearest
not
,
it
is
well
;
oh
but
thou
reprovest
them
not
that
doe
sweare
;
here
thou
finnest
:
thou
observest
not
the
Law
,
if
thou
doest
not
preserve
it
.
Thou
that
saist
thou
abhorrest
adultery
,
and
abhorrest
wanton
behaviours
,
but
wilt
be
familiar
with
wanton
persons
,
and
frequentest
the
company
of
other
mens
wives
,
hast
not
acquitted
thy selfe
from
a
strong
presumption
and
appearance
of
evill
.
Thou
that
saist
thou
hatest
Popery
,
and
art
as
good
a
Protestant
as
any
,
but
mixest
thy selfe
in
company
with
Papists
,
canst
be
pleasant
,
jocund
,
and
as
familiar
with
them
as
with
any
,
without
admonition
or
reproofe
,
yea
after
some
admonitions
neither
forbearest
nor
forsakest
them
,
gavest
too
much
presumption
,
and
appearance
of
too
much
indifferency
or
want
of
zeale
.
Thou
that
wilt
spit
at
the
mention
of
the
Divell
,
and
hatest
all
agreement
with
him
,
but
runnest
to
the
witch
,
or
art
familiar
with
the
wizard
or
inchanter
,
hast
now
given
and
gone
beyond
the
shew
and
appearance
of
a
maine
evill
,
which
easily
prevailes
not
against
the
childe
of
God
.
Thou
that
disclaimest
covetousnesse
,
must
be
carefull
to
avoid
not
the
sinne
onely
,
but
even
the
appearance
of
it
,
in
base
contracts
,
in
sordid
courses
of
getting
or
holding
:
and
upon
every
good
occasion
honour
God
with
thy
substance
.
2
Sam.
24.24
.
V.
If
we
must
carefully
avoid
the
least
shew
or
touch
of
evill
,
wee
must
take
heede
as
well
to
avoid
the
appearance
of
sinne
in
others
as
in
our selves
:
for
he
that
thinkes
he
avoides
grosse
sinnes
in
himselfe
,
hath
not
done
his
duty
,
if
any
way
he
communicate
in
the
sinnes
of
others
,
which
is
more
than
an
appearance
of
evill
.
1
Tim.
5.22
.
Be
not
partaker
of
other
mens
sinnes
,
keepe
thy selfe
pure
.
Neither
communicate
in
the
sinne
of
another
before
hand
,
by
counsell
,
as
Caiaphas
consented
to
Christs
death
;
by
commandement
,
as
David
against
Vriah
;
by
countenance
,
as
Saul
kept
the
garments
of
them
that
stoned
Steven
;
by
provocation
,
as
Iezebel
stirred
up
Ahabs
corruption
;
or
by
consent
,
as
the
receiver
the
theefe
:
Nor
abet
others
sinne
after
it
is
done
,
by
flattery
or
extenuation
;
by
silence
,
when
thou
hast
a
publike
or
private
calling
to
reproove
,
or
by
defence
or
commendation
:
for
hee
that
any
way
alloweth
sinne
in
another
,
when
hee
may
and
ought
to
restraine
him
,
giveth
all
men
to
know
how
easily
hee
can
(
if
neede
bee
)
dispense
with
it
in
himselfe
.
VI.
No
man
truly
hates
any
vice
,
not
quench
the
smoking
flaxe
.
Most
contrary
are
they
who
hate
all
appearance
of
good
,
and
likest
to
the
Divell
:
if
any
hate
the
least
appearance
of
evill
,
they
hate
such
above
any
other
,
and
shew
that
their
hearts
are
fired
with
the
very
sparkes
and
flames
of
hell
:
for
fire
from
heaven
fastens
on
them
whom
heaven
abhorres
,
and
the
God
of
heaven
condemnes
.
How
doth
this
last
age
of
the
world
dandle
in
her
lappe
apparant
evill
men
,
while
such
as
hate
the
appearance
of
evill
,
are
for
this
hunted
and
chased
with
all
the
indignities
and
reproaches
,
that
an
age
professing
the
Gospell
can
reach
and
devise
?
Come
to
a
profane
man
that
loues
liberty
,
and
likes
his
sinne
,
name
to
him
a
Papist
,
a
Masse-monger
,
a
merit-monger
,
an
Idolater
,
he
can
brooke
him
well
enough
.
A
time-server
can
well
enough
away
with
a
Papist
.
Tell
him
of
a
dumbe
Minister
or
an
idle
Non-resident
,
he
likes
him
well
enough
,
these
are
good
quiet
men
.
Tell
him
of
a
Preacher
that
will
boldly
reprooue
sinne
in
the
pulpit
,
yet
if
he
be
a
good
fellow
,
hee
is
a
good
Church-man
,
hee
can
digest
him
well
enough
.
But
mention
one
that
is
faithfull
in
his
Ministery
,
and
strict
in
his
life
,
hating
the
very
appearance
of
evill
;
Oh
(
saith
he
)
these
Puritans
I
could
never
abide
,
now
his
spirit
is
up
;
and
wherefore
,
but
because
they
hate
the
sinne
which
he
loues
so
well
?
It
was
once
a
speech
among
the
Heathens
,
Oh
he
is
a
good
honest
man
,
but
a
Christian
:
so
at
this
day
,
hee
is
a
right
honest
man
,
but
a
Puritan
.
Come
to
a
Papist
,
and
tell
him
of
a
profane
man
that
walkes
after
the
flesh
,
how
odious
his
wayes
are
,
this
doth
not
much
trouble
him
,
hee
may
be
a
good
Catholicke
for
all
that
,
hee
will
thinke
very
charitably
of
such
a
one
:
Like
one
in
Queene
MARIES
time
,
taken
in
adultery
in
Red-crosse-streete
,
said
,
yet
I
thanke
God
I
am
a
good
Catholicke
.
Tell
him
of
a
man
that
professeth
enmity
to
his
religion
in
many
Articles
of
faith
,
yet
if
he
be
not
too
precise
,
there
is
hope
of
him
there
may
be
a
reconcilement
,
at
least
hee
is
a
wise
moderate
man
,
hee
will
not
out-runne
himselfe
.
But
tell
him
of
a
man
that
will
cleave
to
the
Scripture
in
all
things
,
both
greater
and
lesse
,
and
will
not
bee
beaten
an
hayre-breadth
out
of
it
,
and
doth
so
flie
from
BABEL
according
to
the
commandement
,
that
hee
will
touch
nothing
that
seemes
uncleane
,
Hee
hates
,
all
appearance
of
evill
;
Oh
these
curious
fellowes
(
saith
hee
)
are
not
to
be
suffered
or
endured
:
they
trouble
the
Church
and
Common-wealth
Nay
wee
may
wish
some
of
our
owne
had
not
learned
the
Gileaditish
language
,
to
preferre
the
Papists
as
better
men
and
better
subjects
,
than
the
faithfull
servants
of
God
,
and
their
Soveraigne
,
onely
because
they
desire
to
avoide
the
least
appearance
of
evill
.
But
whence
should
this
bee
,
(
but
out
of
the
hatred
of
goodnesse
,
)
that
they
whose
hands
are
yearely
almost
in
some
monstrous
conspiracie
,
should
bee
preferred
before
such
as
whose
innocency
was
neuer
yet
touched
?
Well
let
such
as
feare
God
buckle
to
this
precept
of
the
Apostle
:
because
,
First
,
God
lookes
on
such
as
bowe
not
their
knee
to
Baal
;
upon
such
as
touch
no
uncleane
thing
,
2
Corinth.
6
:
and
couenanteth
to
bee
their
Father
.
Secondly
,
wee
cannot
touch
pitch
and
not
bee
defiled
with
it
.
Thirdly
,
it
argues
soundnesse
of
heart
in
our
hatred
of
sinne
,
when
wee
hate
not
onely
capitall
crimes
which
shame
us
before
men
,
but
lesser
euills
,
and
such
as
wicked
men
cannot
hate
.
Fourthly
,
sweete
shall
be
the
comfort
when
wee
suffer
the
word
to
binde
us
in
least
things
;
not
suffering
us
to
cast
downe
our
countenance
,
but
couenanting
with
our
eyes
,
neither
to
whisper
evill
of
others
,
much
lesse
to
reproach
them
,
or
haue
our
mouth
full
of
cursing
,
repressing
also
even
unchaste
thoughts
,
and
mentall
sinnes
before
they
come
to
appearances
.
VERSE
23.
Now
the
very
God
of
peace
sanctifie
you
throughout
:
and
J
pray
God
that
your
whole
spirit
,
and
soule
,
and
body
may
be
kept
blamelesse
unto
the
comming
of
our
Lord
Jesus
Christ
.
THE
Apostle
here
proceedeth
to
the
conclusion
of
the
Epistle
,
and
annexeth
a
fervent
and
heavenly
prayer
to
the
former
precepts
.
For
the
Thessalonians
might
say
,
you
have
heaped
up
a
number
of
excellent
precepts
together
,
but
how
should
we
that
are
but
flesh
and
blood
,
and
weake
to
any
thing
that
is
good
,
performe
them
?
You
command
much
more
than
we
can
attaine
:
You
have
given
us
not
onely
many
precepts
,
but
of
such
nature
and
strictnesse
,
as
are
rather
fit
for
Angels
and
Saints
in
heaven
,
than
flesh
and
blood
,
weake
and
fraile
creatures
on
earth
;
wee
must
Try
all
things
,
hold
all
and
onely
that
which
is
good
,
and
abstaine
from
not
evill
onely
,
but
all
appearance
of
evill
,
which
seeme
to
us
impossible
commandements
:
All
which
and
the
like
allegations
our
Apostle
meetes
withall
,
and
tells
them
it
is
his
meaning
indeede
,
First
,
that
they
should
ayme
at
full
holinesse
,
which
is
conversant
in
every
good
duty
,
and
shunneth
the
least
sinfull
defilement
.
Secondly
,
he
sends
them
out
of
themselues
,
to
God
who
can
sanctifie
them
throughout
.
Thirdly
,
seeing
he
onely
can
teach
them
their
duties
,
but
cannot
goe
further
to
give
them
grace
,
and
enable
them
to
performe
it
,
he
goes
to
God
with
them
,
that
by
their
joynt
prayers
they
might
be
established
in
them
,
and
to
sanctifie
them
throughout
:
for
if
God
sanctifie
you
throughout
,
you
shall
be
able
to
performe
the
former
duties
.
Whence
note
,
that
it
is
the
duty
of
godly
Ministers
not
onely
to
preach
,
In
this
Text
,
having
,
chap.
4.3
.
shewed
that
this
is
the
will
of
God
,
even
their
sanctification
,
and
hauing
laid
downe
the
parts
of
sanctification
in
the
particulars
till
this
verse
:
now
prayes
that
according
to
the
precepts
they
may
be
wholly
sanctified
.
So
Rom.
12.16
.
hauing
exhorted
to
like
mindednesse
;
in
the
15.6
.
prayeth
that
they
may
be
like
minded
.
Ephes.
3.14
,
15.
having
exhorted
the
Ephesians
not
to
faint
at
his
troubles
,
he
prayes
for
strength
:
For
this
cause
(
saith
hee
)
I
bow
my
knees
unto
the
Father
of
our
Lord
Iesus
Christ
,
that
yee
may
be
strengthened
by
the
Spirit
in
the
inner
man
.
And
chap.
1.8
.
hauing
shewed
how
abundant
God
was
toward
us
in
wisdome
and
understanding
,
and
in
opening
the
mystery
of
his
will
,
he
ceaseth
not
to
pray
,
verse
17.
that
God
would
giue
to
them
the
spirit
of
wisdome
and
reuelation
,
that
their
eyes
might
be
opened
.
And
in
the
1
Pet.
5.10
.
Resist
stedfastly
in
the
faith
,
&c.
then
prayes
,
the
God
of
all
grace
make
you
perfect
,
stablish
,
strengthen
,
settle
you
.
And
this
doubtlesse
the
Apostle
learned
of
the
Lord
Iesus
himsele
,
whose
custome
was
to
teach
and
instruct
in
the
day-time
,
and
to
goe
out
in
the
night
to
pray
for
a
blessing
upon
his
Ministery
,
Luke
21.35
.
1.
God
is
hereby
glorified
,
the
father
of
lights
,
from
whom
every
good
and
perfect
gift
is
,
Iames
1.17
.
for
now
wee
depend
on
him
for
wisdome
,
and
draw
somewhat
from
his
fulnesse
.
2.
It
is
not
in
man
to
make
his
doctrine
effectual
,
he
cannot
reach
the
heart
,
Paul
may
plant
,
and
Apollos
may
water
,
but
God
must
give
the
increase
,
1
Cor.
3.
It
is
his
priuiledge
to
write
his
law
in
the
hearts
of
his
people
,
Ierem.
31.
Lydia
heard
the
word
from
Paul
,
but
not
hee
but
God
opened
her
heart
,
Acts
16.14
.
He
that
plants
is
nothing
,
neither
he
that
waters
,
that
is
,
if
hee
be
compared
with
that
divine
action
which
is
all
in
all
;
or
nothing
without
him
.
O
Lord
,
if
thou
build
not
the
house
,
it
shall
never
stand
;
as
those
that
waite
for
all
successe
from
God
.
It
is
recorded
that
Pope
Adrian
having
built
a
stately
Colledge
at
Lovaine
,
did
set
in
golden
letters
on
the
gate
this
poesie
,
Trajectum
plantavit
ibi
natus
,
Lovanium
rigavit
,
ibi
literas
didicit
:
Caesar
dedit
incrementum
,
ex
praeceptore
Cardinalis
factus
:
One
tooke
a
pen
and
wrote
under
,
Hic
Deus
nihil
fecit
.
Now
to
the
prayer
it selfe
:
where
we
have
to
consider
:
-
1.
To
whom
the
Apostle
prayeth
:
The
very
God
of
peace
.
-
2.
For
what
he
prayeth
,
in
two
particulars
.
1.
For
full
sanctification
.
-
1.
In
generall
,
sanctifie
you
throughout
.
-
2.
In
a
speciall
enumeration
of
parts
,
spirit
,
soule
,
body
.
2.
For
finall
sanctification
:
untill
the
comming
of
our
Lord
Iesus
Christ
.
First
,
of
the
person
to
whom
our
Apostle
prayeth
:
the
very
God
of
peace
.
Consider
here
three
things
.
-
1.
Why
he
useth
this
Attribute
,
peace
.
-
2.
What
is
the
peace
here
meant
.
-
3.
How
he
is
the
God
of
peace
.
1.
This
is
not
an
idle
epithite
,
but
well
fitted
to
the
matter
in
hand
;
because
our
Apostle
had
in
verse
13.
exhorted
them
to
peace
among
themselves
,
and
hath
in
all
the
precepts
hitherto
directed
them
how
to
uphold
both
outward
peace
,
vers.
14
,
15.
and
inward
peace
,
from
the
16.
to
this
verse
.
And
he
notably
in
this
title
confirmes
their
faith
,
and
strengthens
their
prayers
,
that
so
long
as
they
aske
nothing
but
things
pertaining
to
the
peace
of
the
Church
,
and
the
peace
of
every
mans
conscience
,
the
God
of
peace
will
surely
grant
their
requests
.
See
Rom.
15.13
,
14.
Secondly
,
What
peace
is
meant
.
Peace
is
threefold
:
-
1.
Externall
.
-
2.
Internall
.
-
3.
Eternall
.
1.
Externall
,
which
is
nothing
but
an
outward
prosperity
and
tranquility
in
our
outward
estate
;
and
this
is
,
1.
In
the
Church
,
when
it
hath
rest
from
heresie
,
schisme
,
persecution
,
and
tyranny
,
Acts
9.31
.
this
is
called
the
peace
of
Ierusalem
,
which
we
must
pray
for
,
Psal.
122.6
.
2.
In
the
Common-wealth
,
in
the
peace
whereof
we
have
peace
,
when
we
are
free
from
civill
warre
within
,
and
forreine
enemies
without
,
Ier.
29.7
.
3.
In
the
family
,
and
speciall
places
where
we
live
,
which
is
a
private
agreement
with
all
sorts
of
men
,
good
and
bad
,
so
farre
as
may
be
:
Rom.
12.18
.
Have
peace
with
all
men
.
2.
Internall
,
and
spirituall
,
and
this
is
the
sweet
quiet
and
comfort
of
conscience
,
rising
out
of
our
assurance
of
our
attonement
with
God
through
Iesus
Christ
,
and
out
of
remission
of
sinnes
by
his
blood
,
which
peace
passeth
all
understanding
,
Phil.
4.7
.
and
in
which
the
Apostle
placeth
the
kingdome
of
God
,
Rom.
14.17
.
3.
Eternall
,
which
is
the
perfect
rest
,
peace
,
joy
and
glory
that
the
Saints
shall
enjoy
in
heaven
:
Esay
57.2
.
Peace
shall
come
,
but
it
is
when
we
sleepe
in
our
beds
,
called
Rom.
8.6
.
life
and
peace
.
Our
Apostle
here
aymes
especially
at
the
second
kinde
of
peace
,
which
is
a
steppe
and
degree
to
the
third
.
For
the
third
,
why
is
he
called
the
God
of
peace
?
Answ.
First
,
because
hee
hath
the
fountaine
of
peace
in
himselfe
,
peace
in
him
is
as
in
a
fountaine
.
Secondly
,
as
the
Author
and
communicatour
of
all
peace
unto
us
in
all
kindes
:
As
1.
In
Church
,
the
peace
of
Ierusalem
must
be
begged
of
him
,
he
stills
all
warres
,
and
maketh
all
stirrs
in
the
Common-wealth
to
be
husht
and
gone
.
And
it
is
hee
that
makes
men
dwell
together
in
one
house
.
2.
He
is
authour
,
and
the
God
of
eternall
peace
;
for
eternall
life
is
the
gift
of
God
.
3.
After
a
speciall
manner
is
he
the
God
of
internall
peace
,
the
peace
of
conscience
,
at
which
our
Text
aimeth
,
which
is
a
quietnesse
of
minde
and
conscience
through
our
reconciliation
with
God
.
First
,
because
hee
sent
his
Sonne
:
1.
To
merit
it
for
us
,
when
wee
lay
in
the
horrour
of
an
accusing
conscience
;
who
is
therefore
called
in
himselfe
(
Esa.
9.6
.
)
the
Prince
of
peace
,
and
in
respect
of
us
,
our
peace
.
And
therefore
Ambrose
expounds
here
the
God
of
peace
to
be
Christ
himselfe
.
If
it
be
asked
,
how
Christ
merited
our
peace
,
the
Apostle
answereth
,
Ephes.
2.15
,
16.
He
made
peace
by
slaying
hatred
on
the
crosse
,
by
his
perfect
obedience
overcomming
and
abolishing
whatsoever
God
might
hate
in
us
.
2.
To
preach
and
publish
this
peace
,
and
invite
men
unto
it
:
And
that
first
in
his
owne
person
,
Esay
61.1
.
The
spirit
of
the
Lord
is
upon
me
,
to
preach
good
tidings
to
the
poore
,
to
binde
up
the
broken-hearted
,
to
preach
liberty
to
the
captives
,
&c.
And
how
this
Prophecie
was
accomplished
,
see
Luk.
4.18
.
Secondly
,
in
the
person
of
his
Ministers
Christ
preacheth
peace
,
Ephes.
2.17
.
Christ
came
and
preached
peace
to
you
which
were
farre
off
.
Object
.
Why
?
Christ
never
preached
to
the
Ephesians
.
Answ.
Yes
hee
did
in
the
persons
of
the
Apostles
,
and
so
now
in
the
Pastors
and
Ministers
of
his
Church
to
the
end
of
the
world
.
Secondly
,
because
hee
sent
his
Spirit
to
apply
and
seale
this
peace
onely
in
the
hearts
of
his
elect
,
therefore
it
is
called
a
fruite
of
the
Spirit
,
Gal.
5.22
.
and
the
Spirit
cryes
in
our
hearts
,
Abba
,
Father
:
chap.
4.6
.
He
workes
faith
in
the
heart
,
and
so
we
have
peace
with
God
,
Rom.
5.1
.
and
bold
accesse
to
the
throne
of
grace
,
Eph.
3.12
.
This
is
that
creating
Spirit
,
which
creates
the
fruit
of
the
lippes
to
be
peace
,
Esay
57.19
.
Thirdly
,
because
God
doth
not
onely
command
and
commend
to
us
this
peace
,
but
approoves
and
delights
in
it
,
and
no
where
else
;
but
there
he
sets
up
his
throne
and
dwelling
,
his
Temple
is
in
Ierusalem
the
vision
of
peace
:
his
Disciples
must
onely
abide
among
the
sonnes
of
peace
,
Matth.
10.
and
much
more
doth
himselfe
.
How
we
are
to
looke
upon
God
in
our
prayers
.
First
,
in
all
our
prayers
we
are
to
behold
him
a
God
of
peace
:
Our
Father
.
3.
Our
chiefe
unhappinesse
were
to
be
neare
God
,
if
hee
be
not
at
peace
with
us
;
for
our
God
offended
is
a
consuming
fire
.
Then
wee
must
beware
of
sinne
which
is
the
breach
of
peace
betweene
God
and
us
;
2.
Wee
must
acknowledge
our
happinesse
to
consist
in
our
peace
with
God
.
Make
peace
with
him
,
and
thou
shalt
have
prosperity
,
Iob
22.21
.
If
they
of
Tyrus
and
Sidon
made
so
much
of
outward
peace
,
that
they
by
all
meanes
desired
it
of
Herod
;
and
if
the
Iewes
having
by
Felix
obtained
outward
peace
and
quiet
,
acknowledged
it
wholly
in
all
places
with
all
thankes
:
much
more
should
wee
for
spirituall
,
inward
and
heavenly
peace
.
Secondly
,
1.
To
this
end
the
Scripture
denominates
him
from
particular
vertues
,
that
in
the
want
of
any
of
them
,
we
may
resort
to
him
confidently
,
as
the
Scripture
stileth
him
the
God
of
love
,
the
God
of
patience
,
the
God
of
hope
,
the
God
of
all
consolation
,
of
wisdome
,
&c.
that
in
our
want
of
any
speciall
grace
,
wee
may
cast
our
eye
upon
these
titles
or
Attributes
.
2.
The
Scriptures
are
stored
with
many
names
and
titles
of
God
,
that
we
might
so
conceive
of
him
affected
to
us
in
our
prayers
,
as
hee
hath
declared
himselfe
to
be
.
Doe
wee
begge
the
accomplishment
of
any
promise
:
come
to
him
in
the
name
IEHOVAH
,
who
gives
being
as
to
all
things
so
to
his
promises
.
Doe
wee
pray
for
any
thing
,
but
see
many
things
stand
in
the
way
of
our
good
,
publike
or
private
:
now
come
to
him
in
the
name
of
EL
,
a
strong
God
,
who
can
quickly
bring
mountaines
to
plaines
,
and
effect
by
a
mighty
power
whatsoever
he
will
.
Lacke
we
any
blessing
,
and
are
destitute
of
all
meanes
and
comfort
;
now
come
to
him
in
the
name
of
of
EL-SHADDAI
,
I
am
God
All-sufficient
,
and
that
is
meanes
enough
.
Findest
thou
thy selfe
beset
with
severall
wickednesses
,
and
armies
of
wicked
Angels
in
high
places
,
and
invironed
with
temptations
or
dangers
:
now
come
to
him
in
the
name
of
EL-TSEBAOTH
,
Lord
of
hosts
,
who
hath
armies
of
Angels
to
set
round
about
the
tents
of
his
people
:
this
name
of
the
Lord
is
an
assured
strength
,
when
the
righteous
fly
unto
it
.
Hast
thou
received
any
blessing
,
or
promise
,
now
come
to
him
in
the
name
IAH
,
as
wee
are
commanded
,
Psal.
135.
who
is
thy
good
Lord
and
bountifull
benefactour
:
If
the
Apostles
had
neede
thus
to
encourage
their
prayers
,
much
more
wee
.
Whosoever
would
have
true
peace
,
Acquaint
thy selfe
with
God
,
be
at
peace
with
him
,
so
shalt
thou
have
prosperity
.
The
Apostles
in
all
their
salutations
pray
for
peace
from
God
,
and
from
our
Lord
Iesus
Christ
.
1.
Because
God
himselfe
and
our
Lord
Iesus
challenge
this
peace
to
be
their
owne
prerogative
to
give
,
neither
can
it
be
had
elsewhere
.
the
God
of
peace
,
2
Cor.
13.11
.
&c.
so
this
peace
is
called
the
peace
of
God
,
Col.
3.15
.
Phil.
4.7
.
as
whereof
he
is
the
sole
Authour
.
For
the
latter
:
our
Saviour
saith
to
his
Disciples
,
Ioh.
14.27
.
My
peace
I
give
unto
you
,
my
peace
I
leave
with
you
,
not
as
the
world
giveth
,
give
I
unto
you
.
Where
he
first
,
challengeth
it
to
be
his
owne
,
having
clearely
purchased
it
.
Secondly
,
his
owne
to
give
;
men
may
wish
peace
,
but
he
can
give
it
:
men
wish
the
peace
of
God
or
Christ
,
he
gives
his
owne
.
Thirdly
,
hee
sheweth
,
that
this
peace
cannot
be
elsewhere
had
:
[
not
as
the
world
giveth
,
]
plainly
distinguishing
his
peace
from
the
worlds
,
both
in
the
gift
,
and
the
manner
of
giving
.
The
world
,
1.
gives
a
kinde
of
peace
,
but
that
is
a
false
peace
,
mine
is
a
true
peace
.
2.
That
is
a
peace
in
externall
things
,
mine
in
internall
.
For
your
joy
shall
none
take
away
from
you
.
4.
That
is
given
most
to
wicked
men
,
for
the
world
loves
her
owne
;
but
this
is
given
onely
to
beleevers
,
being
a
fruite
of
faith
,
against
whom
the
world
bends
all
her
forces
.
5.
That
peace
is
against
Gods
glory
;
and
indeede
the
worlds
peace
is
the
keenest
warre
against
God
,
the
very
foment
and
cherisher
of
lusts
and
impiety
:
This
peace
is
for
God
and
his
glory
,
and
a
warre
against
sinne
,
a
cherisher
of
grace
and
piety
.
6.
That
peace
ends
in
destruction
,
though
men
cry
peace
,
peace
,
&c.
This
is
given
for
salvation
,
and
for
the
fruition
of
perfect
peace
.
2.
As
this
peace
is
onely
Gods
to
give
,
so
is
it
onely
the
portion
of
the
children
of
God
,
who
are
called
sonnes
of
peace
:
this
is
onely
childrens
bread
,
and
must
not
be
cast
to
doggs
,
Matth.
15.26
.
And
it
is
a
gift
of
promise
,
Gal.
6.16
.
Peace
shall
be
to
all
the
Israel
of
God
.
Such
onely
as
have
God
for
their
Father
,
and
the
Church
for
their
Mother
,
have
right
unto
this
,
and
that
because
they
be
sonnes
:
Esay
54.13
.
Much
peace
shall
be
to
her
children
,
that
is
,
of
the
Church
:
and
because
they
be
beleevers
,
for
this
peace
is
the
fruite
and
undivided
companion
of
faith
,
Rom.
5.3
.
leaning
upon
the
mercie
of
God
in
Iesus
Christ
for
the
pardon
of
sinne
.
The
wicked
man
hath
none
of
this
peace
of
God
,
The
seate
and
place
where
this
peace
resteth
,
prooves
plainly
that
it
is
a
proper
and
peculiar
gift
of
God
,
and
that
is
the
heart
,
soule
,
and
conscience
,
which
none
can
reach
but
God
himselfe
:
Col.
3.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
peace
of
God
must
take
the
chiefe
command
in
the
heart
:
and
Phil.
4.7
.
The
peace
of
God
which
passeth
all
understanding
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shall
preserve
your
hearts
:
A
military
word
,
taken
from
souldiers
that
come
in
to
ayde
an
army
;
so
this
peace
shall
bring
ayde
to
the
heart
,
and
strengthen
it
,
when
Satan
,
and
sinne
,
and
temptation
,
and
persecution
lay
siege
to
it
.
And
who
else
can
revive
the
heart
,
but
he
that
made
it
?
Who
can
reach
comfort
to
the
conscience
,
but
the
Lord
of
it
?
Who
can
say
to
the
soule
,
I
have
pardoned
thy
sinne
,
but
the
Lord
the
party
against
whom
it
is
committed
,
and
so
pacifie
it
?
Who
can
worke
faith
in
the
heart
,
but
the
Spirit
of
God
?
and
who
can
preserve
this
gift
there
,
being
by
so
many
enemies
surprised
,
but
the
hand
that
creates
it
,
by
the
power
of
which
we
are
preserved
to
salvation
?
1
Pet.
1.5
.
Then
are
wicked
men
most
unhappy
,
The
wicked
are
like
the
raging
sea
,
that
cannot
rest
,
whose
waters
cast
up
myre
and
dyrt
:
there
is
no
peace
to
the
wicked
man
,
saith
my
God
.
Object
.
Who
have
more
peace
than
they
?
they
have
outward
prosperity
and
abundance
,
even
what
their
hearts
can
wish
,
and
their
consciences
within
are
quiet
,
and
they
die
like
lambes
,
&c.
Answ.
1.
Their
outward
prosperity
deserves
not
the
name
of
peace
,
it
is
at
the
best
but
a
truce
with
God
.
2.
They
be
not
inwardly
so
quiet
as
they
seeme
;
there
is
a
conscience
within
that
sometime
tells
them
unpleasant
tales
and
tidings
.
3.
When
it
is
quiet
,
it
is
not
at
peace
but
benummed
,
slumbring
,
or
feared
,
and
shall
one
day
be
wakened
,
and
as
a
wilde
beast
fly
in
the
face
of
his
master
.
4.
All
this
seeming
peace
,
being
not
in
God
,
but
against
God
,
must
needes
be
,
1.
uncertaine
,
as
a
dreame
,
Iob
20.5.7
.
or
as
the
crackling
of
thornes
under
a
pot
,
Eccles.
7.6
.
2.
Vnsound
,
in
the
face
,
not
in
the
heart
,
In
laughter
the
heart
is
heavy
,
Pro.
14.13
.
or
at
least
hath
cause
so
to
be
.
3.
Miserable
in
the
end
:
Their
Sun
must
fall
at
noon
,
Amos
8.9
their
end
is
woful
,
yea
fulnes
of
wo
:
and
therefore
let
us
never
affect
,
nor
extoll
this
peace
.
This
reprooves
such
as
content
themselves
with
a
kinde
of
peace
,
Iesus
Christ
:
whereas
the
foundation
of
all
true
peace
is
our
peace
with
God
through
the
Prince
of
peace
,
Iesus
Christ
.
Many
content
themselves
to
be
counted
peaceable
men
,
quiet
neighbours
,
who
never
tooke
the
course
to
attaine
this
true
peace
,
which
is
gotten
by
sorrow
,
strife
,
and
warre
against
sinne
;
by
stirring
up
the
heart
to
embrace
the
prom●ses
of
the
Gospell
,
and
to
beleeve
the
truth
of
Gods
word
:
by
going
to
God
in
frequent
and
fervent
prayer
:
by
hungring
after
reconciliation
and
mercy
above
all
things
in
the
world
.
Againe
,
the
God
of
peace
:
for
since
that
old
Serpent
had
disturbed
the
peace
of
heaven
,
from
which
hee
was
cast
downe
with
his
Angels
,
his
next
worke
was
to
dissolve
the
peace
on
ear●h
by
plucking
man
from
his
God
:
whereby
Satan
the
Authour
of
all
enmity
hath
corrupted
the
whole
nature
of
man
,
and
ever
since
hath
watered
these
seedes
,
and
brought
them
forward
;
so
as
all
the
sonnes
of
Adam
are
children
of
wrath
,
turned
naked
into
the
fury
of
God
,
and
ly
under
the
same
as
vessels
filled
with
wrath
,
and
the
fruites
of
it
,
in
his
soule
,
minde
,
conscience
,
will
,
and
all
his
motions
;
being
at
enmi●y
with
God
,
with
his
owne
happy
estate
,
with
all
the
creatures
:
And
this
is
our
estate
of
nature
,
till
it
pleased
God
by
his
Sonne
Iesus
Christ
,
(
called
the
Lord
of
peace
)
to
lay
the
foundations
of
our
peace
in
his
blood
;
and
to
bestow
the
blessed
Spirit
in
the
hearts
of
beleevers
,
witnessing
peace
betweene
God
and
us
;
by
the
which
Spirit
,
now
renewing
their
hearts
,
they
become
sonnes
of
peace
,
united
againe
unto
God
,
at
agreement
in
themselves
,
and
in
all
their
faculties
;
and
knit
and
joynted
together
among
themselves
in
the
unity
of
the
Spirit
and
the
bond
of
peace
.
Quest.
My
conscience
(
I
thanke
God
)
is
quiet
and
still
:
but
how
may
I
know
it
to
be
true
and
sound
peace
,
that
I
may
rest
in
it
,
and
be
thankfull
for
it
?
the
God
of
peace
.
A
dead
peece
of
flesh
,
pricke
it
with
a
needle
,
it
feeles
nothing
:
So
that
is
a
dead
conscience
,
which
feeles
no
sinne
,
nothing
at
all
:
but
that
is
a
pacified
conscience
,
which
is
alive
,
and
indeed
feeles
sinne
,
but
forgiven
,
and
apprehendeth
God
not
onely
offended
,
but
now
againe
pacified
.
2.
A
dead
man
is
quiet
enough
,
makes
no
noyse
,
or
motion
:
So
a
dead
conscience
may
be
still
;
but
sound
peace
of
conscience
is
comfortable
,
and
hath
joy
and
refreshing
in
it
,
as
a
man
at
a
feast
:
it
rejoyceth
that
it
hath
gotten
a
sweete
glimpse
of
light
and
favour
from
God
:
it
rejoyceth
in
that
it
hath
got
a
sight
of
Iesus
Christ
,
and
in
that
happy
present
condition
it
hath
by
him
obtained
.
These
are
sound
causes
of
peace
and
quietnesse
.
3.
Sound
peace
from
the
God
of
peace
,
hath
sound
fruites
and
effects
as
well
as
sound
causes
.
A
conscience
may
be
quiet
,
because
for
the
present
it
hath
no
enemy
disturbing
it
,
and
no
molestation
,
because
the
strong
man
hath
carried
all
away
:
But
a
good
conscience
is
therefore
peaceable
,
because
it
is
strong
and
stirring
in
temptation
,
it
outstandeth
,
and
hath
prevailed
against
temptations
.
4.
A
bad
conscience
may
be
quiet
because
of
the
darknesse
or
senslesnesse
of
it
:
for
it
neither
sees
nor
feares
any
danger
;
it
sees
not
the
offence
of
God
by
sinne
,
nor
feares
his
wrath
and
damnation
though
never
so
justly
deserved
:
But
sound
peace
of
conscience
sees
the
offence
of
a
Father
,
and
feareth
now
transgression
more
than
damnation
.
5.
A
sleepy
conscience
may
be
so
much
the
more
quiet
,
because
it
can
secure
it selfe
from
the
worlds
enmity
,
which
hateth
nothing
but
the
light
:
It
can
avoid
persecution
,
and
sleepe
secure
(
as
we
say
)
on
both
sides
.
But
sound
peace
of
conscience
sheweth
it selfe
most
in
greatest
afflictions
and
persecutions
,
and
makes
the
Saints
sing
in
sorrow
,
and
rejoyce
in
suffering
for
the
name
of
Christ
,
as
Paul
and
Silas
in
prison
,
and
the
Apostles
rejoyced
that
they
were
counted
worthy
to
suffer
for
the
name
of
Iesus
,
Acts
5.41
.
Here
is
the
peace
of
Christ
himselfe
,
which
,
when
the
world
by
all
meanes
,
of
persecution
,
and
indignities
,
seeke
to
interrupt
it
,
(
as
in
our
head
himselfe
)
yet
none
can
take
it
away
:
whereas
light
persecution
sends
packing
the
peace
of
hypocrites
,
who
are
soone
unsettled
.
3.
If
the
God
of
peace
have
possessed
thee
with
this
sweete
peace
,
make
much
of
it
,
preserve
it
,
Rules
of
furtherance
herein
.
1.
Beware
of
security
:
peace
is
maintained
by
an
expectation
and
preparation
for
warre
.
Many
are
the
examples
of
them
,
who
by
a
secure
peace
have
lost
peace
and
all
.
Therfore
preserve
in
thee
a
feare
of
not
offending
God
.
2.
Beware
of
falling
into
any
grosse
actuall
sinne
.
How
did
David
and
Peter
disturbe
their
peace
by
foule
sinnes
?
And
daily
experience
shewes
,
that
the
godly
are
often
by
Gods
just
correction
for
sinne
,
sometimes
inwardly
,
sometimes
outwardly
,
as
men
set
on
a
racke
;
or
in
an
hell
of
horrours
and
sorrowe
till
they
undoe
by
repentance
some
foule
offence
:
witnesse
the
32
and
51
Psalmes
:
especially
presumptuous
sinnes
prevaile
against
our
peace
.
3.
Prepare
and
arme
we
our selves
against
temptation
;
for
Satan
if
he
cannot
hinder
us
of
our
inheritance
,
will
surely
give
us
as
little
peace
in
the
way
as
he
can
;
and
therefore
hee
will
and
doth
often
terrifie
Gods
people
with
hellish
temptations
,
with
which
he
brings
them
so
low
,
that
they
see
nothing
lesse
than
peace
of
heart
:
sometimes
they
be
as
men
in
a
swone
,
who
live
,
and
yet
know
not
they
doe
live
.
Therefore
how
had
wee
need
keepe
on
our
armour
,
to
keepe
our
peace
.
4.
Doe
all
duties
sincerely
and
uprightly
:
Marke
and
behold
the
upright
man
,
his
end
is
peace
,
Psal.
37.37
.
Be
it
never
so
weakely
or
imperfectly
,
yet
doe
things
uprightly
;
humbly
in
respect
of
thy selfe
,
and
heartily
in
respect
of
God
,
approving
thy selfe
to
him
.
5.
Suffer
all
affliction
and
hard
measure
joyfully
,
for
well-doing
and
good
conscience
,
rather
than
lose
thy
peace
:
So
did
the
Saints
of
God
suffer
joyfully
the
spoyling
of
their
goods
,
Heb.
10.34
.
and
so
did
our
owne
Martyrs
.
My
peace
I
give
unto
you
,
let
not
you
hearts
be
troubled
:
Their
God
is
a
God
of
peace
:
for
the
godly
heart
will
say
,
you
speake
of
peace
which
is
the
onely
portion
of
Gods
people
,
but
alas
!
who
have
lesse
peace
than
they
?
Sure
I
am
(
will
some
say
)
I
have
so
many
and
so
great
afflictions
in
the
world
,
that
I
can
scarce
stand
upright
under
them
;
what
may
I
thinke
of
my selfe
?
Answ.
1.
Is
thy
expectation
of
a
peace
outward
,
in
outward
things
?
if
so
,
where
hath
God
promised
thee
such
a
peace
,
without
exception
of
the
crosse
?
2.
Is
thy
lot
and
portion
other
than
the
Disciples
of
Christ
,
or
Christ
himselfe
?
had
they
this
outward
peace
?
No
,
In
the
world
(
saith
he
)
yee
shall
have
tribulation
,
but
in
mee
ye
shall
have
peace
.
3.
Whatsoever
or
how
great
soever
thy
afflictions
be
,
thou
hast
the
God
of
peace
with
thee
,
and
for
thee
,
yea
and
in
thee
,
and
shalt
not
want
a
strengh
to
deliver
thee
out
of
all
.
Object
.
Yea
,
but
were
my
trialls
onely
outward
,
from
the
world
,
I
could
rejoyce
;
but
Satan
molests
me
and
disquiets
the
peace
of
my
conscience
,
by
such
strong
and
violent
temptations
as
wound
my
soule
;
and
by
such
motions
and
thoughts
as
seeme
to
be
brought
out
of
the
bottome
of
hell
.
Answ.
1.
Let
not
thy
heart
be
troubled
;
thou
maist
be
at
peace
that
Satan
is
thy
enemy
,
thou
art
not
yet
in
his
power
.
2.
Thou
maist
have
peace
,
that
thou
seest
and
sorrowest
for
the
uglinesse
of
these
temptations
,
and
outstandest
the
violence
of
them
:
thus
they
shal
be
thy
exercise
,
but
not
thy
sinne
.
3.
Thou
hast
a
God
of
peace
whom
thou
servest
,
this
God
of
peace
will
shortly
tread
Satan
under
thy
feete
,
Rom.
16.20
.
Object
.
But
neither
the
world
nor
the
Divell
could
hurt
me
without
my
owne
sinne
:
but
that
which
grieves
my
heart
,
my
owne
sinnes
doe
daily
disturbe
my
peace
,
and
grow
to
such
a
number
and
strength
,
that
I
doubt
I
shall
lose
it
quite
.
Answ.
Sinne
indeede
is
the
great
trouble-house
and
enemy
to
peace
:
But
1.
know
this
to
thy
comfort
,
that
no
sinne
shall
destroy
peace
,
but
that
sinne
which
hath
peace
.
2.
Consider
that
of
the
Prophet
,
Esay
54.10
.
The
mountaines
may
fall
,
but
Gods
covenant
of
peace
shall
stand
.
This
God
of
peace
hath
made
an
everlasting
covenant
of
peace
,
and
that
must
stand
.
Lastly
,
if
God
be
the
God
of
peace
,
then
godlinesse
makes
not
any
man
unpeaceable
,
the
God
of
peace
,
nor
exchange
the
peace
of
God
and
good
conscience
with
the
peace
of
the
world
.
But
let
such
as
love
this
God
of
peace
,
labour
to
shew
themselves
sonnes
of
peace
,
and
shew
this
worke
of
God
in
their
love
of
peace
,
to
which
they
are
called
,
Col.
3.15
.
shunning
as
rockes
brawlings
,
and
contentions
,
and
fury
,
and
fiery
affections
,
with
all
pevish
and
sowre
behaviours
.
And
if
for
not
running
with
the
world
,
and
for
standing
for
the
peace
of
God
,
they
shall
bee
accounted
unpeaceable
,
the
God
of
peace
will
justifie
them
;
and
they
shall
take
their
enemies
booke
of
accusation
,
and
binde
it
on
their
shoulders
,
and
weare
it
as
a
crown
on
their
heads
,
Iob
31.36
,
Now
to
the
petition
.
-
1.
For
full
sanctification
.
-
2.
For
finall
sanctification
.
The
former
is
set
downe
,
-
1.
In
generall
:
sanctifie
you
throughout
.
-
2.
In
speciall
enumeration
of
parts
:
spirit
,
soule
,
and
body
,
blamelesse
.
For
the
meaning
of
the
words
,
we
are
to
search
and
finde
out
foure
things
.
-
1.
What
is
this
sanctification
prayed
for
.
-
2.
What
it
is
to
be
sanctified
throughout
.
-
3.
What
be
these
parts
enumerated
,
spirit
,
soule
,
and
body
.
-
4.
How
the
Christian
in
all
these
parts
may
be
kept
blamelesse
.
For
the
first
:
Sanctification
is
the
abolition
of
our
naturall
corruption
,
Here
wee
have
foure
things
to
be
further
explained
.
First
,
the
Authour
of
this
grace
;
God
himselfe
:
I
am
the
Lord
that
sanctifieth
thee
.
And
especially
or
more
immediatly
the
Spirit
of
God
,
whose
peculiar
worke
it
is
,
1
Cor.
6.11
.
and
therefore
hee
is
called
the
Spirit
of
sanctification
,
Rom.
1.4
.
and
it selfe
the
sanctification
of
the
Spirit
,
2
Thess.
2.13
.
1.
Because
it
is
an
effect
of
the
Spirit
who
is
the
immediate
worker
of
it
.
2.
Because
it
is
a
signe
and
note
of
the
Spirits
presence
,
even
as
the
beames
argue
the
presence
of
the
Sunne
.
And
good
reason
:
for
1.
in
the
beginning
of
this
worke
man
is
meerely
passive
:
for
what
can
a
dead
man
doe
to
his
owne
quickning
and
raising
?
Eph.
2.1
.
2.
Who
can
repaire
nature
depraved
,
but
the
Authour
of
nature
?
who
can
bring
backe
Gods
image
but
he
that
at
first
made
man
in
it
?
This
is
to
be
borne
of
God
,
and
who
begets
the
childe
but
the
father
?
3.
Our
Apostle
goes
to
God
for
it
,
from
which
Ocean
all
streams
come
.
elect
to
the
sanctification
of
the
Spirit
:
so
as
this
is
a
sanctification
appropriate
to
the
elect
.
Thirdly
,
the
forme
of
sanctification
:
Seeing
yee
have
put
off
the
old
man
with
his
workes
,
and
put
on
the
new
man
,
which
is
renewed
in
knowledge
,
after
the
image
of
him
that
created
him
.
This
new
quality
,
created
in
the
hearts
of
the
elect
,
by
the
Spirit
of
God
,
whereby
they
can
in
some
measure
truly
hate
and
forsake
sinne
,
and
truly
love
the
Law
of
God
,
with
an
indeavour
to
keepe
it
,
is
the
very
being
of
sanctification
.
Fourthly
,
the
processe
of
sanctification
:
the
flesh
lusteth
against
the
Spirit
,
Gal.
5.17
.
3.
To
shew
,
that
the
matter
of
sanctification
,
is
,
to
be
in
perpetuall
motion
,
as
a
living
water
:
Hee
that
is
righteous
,
must
be
righteous
still
,
Rev.
22.11
.
4.
To
shew
,
that
sound
holinesse
never
gives
over
till
it
attaine
perfection
;
perfection
is
a
fruite
of
soundnesse
in
grace
:
The
way
of
the
righteous
shines
more
and
more
untill
perfect
day
,
Prov.
4.18
.
For
the
second
:
What
it
is
to
be
sanctified
throughout
.
Answ.
1.
These
Thessalonians
were
already
sanctified
,
and
therefore
the
Apostle
prayes
,
that
they
might
happily
proceede
to
full
sanctification
.
2.
This
full
sanctification
is
partly
in
this
life
,
partly
in
the
life
to
come
:
the
Apostle
intendeth
both
,
the
former
first
as
a
way
to
the
latter
:
The
through
sanctification
in
this
life
is
the
imperfect
sanctification
of
parts
,
the
other
is
the
perfect
sanctification
in
degrees
.
hath
respect
to
all
the
commandements
,
Psal.
119.6
.
and
18.22
.
for
all
his
lawes
were
before
mee
,
and
I
did
not
cast
away
his
commandements
from
me
.
2.
In
respect
of
all
sinnes
:
it
is
a
through
change
from
all
sinne
;
not
a
turning
out
of
one
sinne
into
another
,
nor
a
turning
from
all
sinnes
save
one
,
as
Herod
;
but
an
hating
of
all
appearance
of
evills
,
yea
of
darling
and
bosome
sinnes
,
yea
of
right
eyes
and
hands
,
Matth.
5.29
.
3.
In
respect
of
all
gifts
of
sanctification
,
which
the
Spirit
gives
in
part
to
every
beleever
,
not
onely
knowledge
,
faith
,
love
,
which
are
eminent
,
but
other
inferiour
also
,
as
patience
,
meeknesse
,
temperance
,
peace
,
with
every
other
fruite
of
sanctification
.
4.
In
respect
of
all
the
parts
of
the
man
,
in
which
the
Spirit
of
God
putteth
forth
this
noble
worke
:
as
Cant.
4.1
.
&c.
the
Church
is
described
to
be
faire
in
all
parts
,
eyes
,
hayre
,
teeth
,
lippes
,
temples
,
&c.
the
sanctified
person
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wholly
perfect
.
The
latter
,
For
the
third
:
What
be
these
parts
mentioned
,
spirit
,
soule
,
body
?
Answ.
1.
Some
by
Spirit
understand
the
third
person
in
Trinity
,
as
Ambrose
:
non
secundum
essentiam
,
sed
potentiam
,
not
in
essence
,
but
as
divers
faculties
.
Others
by
the
spirit
understand
the
whole
man
regenerate
,
so
farre
as
hee
is
opposed
to
flesh
;
the
man
considered
not
according
to
the
parts
of
nature
,
but
according
to
the
parts
of
grace
:
So
Athanasius
said
,
Spiritus
est
donum
quod
jam
per
baptismum
accepistis
,
the
Spirit
is
the
gift
of
God
received
in
baptisme
:
for
,
keep
this
gift
(
saith
he
)
and
both
soule
and
body
wil
be
unblamable
.
This
exposition
is
not
unfit
:
yet
I
take
another
to
be
fitter
;
thus
:
It
is
common
in
Scripture
for
our
better
apprehension
of
our
duty
to
distinguish
those
faculties
which
God
hath
put
in
the
soule
of
man
,
that
we
might
take
notice
of
the
worke
of
sanctification
,
in
the
severall
faculties
.
There
be
two
parts
of
man
,
a
soule
and
a
body
.
Of
the
soule
there
are
two
noble
faculties
,
under
which
all
the
rest
are
comprehended
:
1.
the
spirit
,
2.
the
will
,
here
called
the
soule
by
a
Synecdoche
of
the
whole
for
the
part
.
By
spirit
in
this
and
all
places
where
the
spirit
and
soule
are
mentioned
together
,
is
meant
that
noble
and
eminent
faculty
of
mans
soule
,
called
the
understanding
or
minde
:
the
Philosophers
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
leader
and
ruler
of
all
other
parts
and
faculties
,
and
the
most
noble
of
all
.
Vnder
this
is
the
conscience
included
,
which
being
renewed
is
called
also
by
the
name
of
Spirit
,
Rom.
8.16
.
The
spirit
witnesseth
to
our
spirits
:
and
Eph.
4.23
.
Be
renewed
in
the
Spirit
of
your
minde
.
2.
The
other
superiour
faculty
,
but
not
so
noble
,
is
that
whereby
we
doe
will
,
affect
,
or
desire
that
which
wee
understand
and
conceive
to
bee
good
.
This
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
under
which
is
comprehended
the
will
and
affections
.
So
these
words
are
used
elsewhere
,
Luke
1.46
.
My
soule
doth
magnifie
the
Lord
,
and
my
spirit
rejoyceth
in
God
my
Saviour
,
1
Sam.
18.1
.
The
soule
of
Ionathan
was
knit
to
David
,
that
is
,
his
heart
,
affections
,
desires
.
3.
The
body
is
that
part
of
man
,
which
is
the
house
of
the
soule
,
consisting
of
flesh
,
bones
,
humours
,
and
the
like
.
Now
then
the
whole
man
is
sanctified
throughout
,
1.
When
the
minde
,
thoughts
,
cogitations
,
For
the
fourth
.
Quest.
Here
is
perfection
of
holinesse
indeede
!
Did
ever
any
,
or
can
ever
any
attaine
to
this
perfection
?
Answ.
This
question
brings
us
to
the
explication
of
the
fourth
thing
in
the
Text
,
How
a
man
may
be
said
to
be
blamelesse
in
spirit
,
soule
,
and
body
,
in
this
life
.
Whereto
we
say
:
No
man
ever
attained
to
this
unblameable
perfection
of
degrees
in
this
life
,
except
the
first
Adam
in
his
innocency
,
and
the
second
Adam
,
who
had
sanctification
in
all
parts
and
degrees
:
for
Paul
a
most
holy
man
after
regeneration
confesseth
how
farre
hee
was
from
perfection
,
Rom.
7.
and
Phil.
3.
But
a
man
regenerate
may
be
said
to
be
blamelesse
,
and
throughly
renewed
.
1.
In
respect
of
his
relation
with
Christ
his
head
,
who
is
made
to
him
sanctification
,
1
Cor.
1.30
.
and
in
whom
hee
is
perfectly
holy
and
unblameable
:
Ezek.
16.14
.
Thy
Beauty
was
made
perfect
by
my
Beauty
.
2.
In
respect
of
open
and
grosse
crimes
,
which
might
impeach
the
honour
of
his
profession
:
without
reproofe
,
Luk.
1.6
.
so
did
Samuel
and
Iob
,
and
other
holy
men
.
For
though
no
man
can
be
without
sinne
,
yet
a
man
may
be
without
crime
,
when
after
his
conversion
hee
carries
himselfe
so
uprightly
,
as
he
cannot
be
noted
for
any
reigning
sinne
before
men
.
3.
In
respect
of
Christian
indeavour
and
inchoation
,
when
the
beleever
labours
and
aymes
at
full
sanctification
in
all
his
faculties
and
parts
:
for
sanctification
produceth
holy
motions
in
the
soule
,
and
holy
actions
in
the
body
.
See
it
-
1.
In
the
spirit
.
-
1.
In
the
soule
.
First
,
the
spirit
,
i.
the
minde
and
understanding
of
a
sanctified
man
is
indued
with
a
sound
and
distinct
knowledge
of
heavenly
things
,
and
he
still
indeavours
to
a
further
measure
:
Psal.
119.33
,
34.
Teach
mee
,
give
mee
understanding
,
&c.
Matth.
13.11
.
To
you
it
is
given
to
know
the
mysteries
of
the
kingdome
,
not
to
others
.
And
it
is
joyned
with
a
speciall
faith
,
applying
the
promises
,
which
maketh
his
person
and
worke
acceptable
:
Ioh.
20.28
.
My
Lord
,
and
my
God
.
Heb.
11.6
.
Without
faith
it
is
impossible
to
please
God
.
Vnder
the
spirit
include
the
conscience
,
in
the
purging
of
which
the
beleever
striveth
,
and
loseth
not
his
labour
:
For
1.
it
is
a
tender
conscience
,
and
remorsefull
for
sinne
:
2
Chron.
34.27
.
Iosiahs
heart
melted
at
the
reading
of
the
Law
.
2.
It
is
calme
and
peaceable
;
it
blameth
not
,
nor
accuseth
seth
it selfe
,
but
giveth
good
witnesse
,
first
,
that
the
person
may
be
assured
of
his
reconciliation
with
God
,
Rom.
5.12
.
and
8.36
.
And
secondly
,
that
he
walketh
with
God
sincerely
:
2
Cor.
1.12
.
This
is
our
rejoycing
,
even
the
testimony
of
a
good
conscience
,
that
in
simplicity
and
good
sincerity
wee
have
had
our
conversation
in
the
world
.
1
Ioh.
3.21
.
If
our
heart
condemne
us
not
,
we
have
boldnesse
with
God
.
The
second
faculty
,
called
the
soule
here
,
includeth
the
will
and
affections
,
in
both
which
this
worke
of
sanctification
is
begunne
,
and
increased
.
1.
In
the
will
,
when
being
renewed
,
it
is
now
subject
and
pliable
to
God
in
all
things
:
Rom.
7.18
.
To
will
now
is
present
with
mee
;
not
onely
in
doing
,
but
in
suffering
,
as
1
Pet.
4.9
.
in
suffering
it
can
commit
the
soule
to
God
in
well-doing
as
unto
a
faithfull
Creatour
.
2.
In
the
affections
:
herein
is
a
change
,
being
guided
and
carried
by
the
minde
and
will
renewed
.
His
love
is
not
the
olde
carnall
love
,
of
himselfe
and
the
world
,
but
a
new
affection
,
Love
out
of
a
pure
heart
,
a
good
conscience
,
and
faith
unfained
,
1
Tim.
1.5
.
His
hatred
which
was
against
God
and
his
Saints
,
is
now
against
the
haters
of
God
,
and
things
which
God
hates
,
Psal.
139.21
.
His
joy
which
was
sensuall
and
earthly
,
is
now
delightfull
in
doing
the
will
of
God
,
yea
in
suffering
it
,
Rom.
5.3
.
We
rejoyce
in
tribulation
.
His
sorrow
which
was
for
worldly
losses
,
crosses
,
&c.
is
now
for
sinne
,
and
for
the
afflictions
of
Gods
people
:
His
delights
which
were
in
carnall
profits
,
pleasures
,
corne
,
wine
,
or
prosecuting
his
lusts
,
are
now
in
Gods
countenance
,
in
Gods
Law
,
in
Gods
house
,
in
Gods
Ordinances
,
the
Word
and
Sacraments
,
and
in
Gods
children
above
all
persons
,
as
those
that
are
excellent
on
earth
.
His
desires
are
answerable
:
what
ever
his
former
desires
were
,
now
he
desires
the
presence
of
God
,
the
pleasing
of
God
,
pardon
of
sinne
,
softnesse
of
heart
,
the
constant
fruition
of
the
meanes
of
salvation
,
with
a
blessed
successe
of
them
:
Hee
desires
the
prosperity
of
Zion
,
the
salvation
of
the
Israel
of
God
,
and
the
comming
of
Iesus
Christ
to
his
full
redemption
.
Thus
we
see
how
a
sanctified
man
profiteth
and
prospereth
in
the
whole
inner
man
.
But
fire
within
will
breake
out
,
and
so
will
grace
which
is
like
fire
,
and
the
body
shall
be
a
weapon
of
righteousnesse
,
his
outward
actions
shall
be
done
in
an
holy
manner
,
his
whole
life
is
changed
.
1.
For
the
matter
of
his
actions
;
Gods
word
is
the
rule
of
them
all
:
Psal.
119.35
.
Direct
me
in
the
path
of
thy
commandements
,
for
therein
is
my
delight
.
2.
For
the
manner
:
they
are
done
,
first
,
in
humility
,
Mich.
6.8
.
Walke
humbly
with
thy
God
:
Luke
17.10
.
Say
thou
art
an
unprofitable
servant
.
Secondly
,
in
sincerity
,
without
guile
of
spirit
,
Psal.
32.2
.
Thirdly
,
with
cheerefulnesse
,
delighting
greatly
in
his
commandements
,
Psal.
112.1
.
2
Cor.
9.7
.
as
every
man
wisheth
in
his
heart
:
The
Lord
loves
a
cheerefull
giver
.
Fourthly
,
with
courage
and
stoutnesse
:
Dan.
3.17
.
We
are
not
carefull
●f
this
matter
,
our
God
whom
we
serve
will
deliver
us
:
Acts
4.19
.
Peter
and
Iohn
said
to
the
Rulers
:
Whether
it
be
meet
to
obey
God
or
men
,
judge
yee
:
Gal.
2.11
.
I
withstood
him
to
his
face
.
3.
For
the
end
:
first
,
hee
will
approove
his
heart
to
God
,
and
lookes
not
so
much
to
men
;
for
his
praise
is
not
of
man
,
but
of
God
.
Secondly
,
w●th
fall
purpose
of
heart
cleave
unto
God
.
Thirdly
,
he
doth
not
good
things
for
his
private
ends
,
as
ease
,
profit
,
credit
,
but
even
against
all
these
,
if
he
be
called
thereunto
.
The
4.
respect
,
in
which
a
beleever
may
be
called
unblameable
even
in
this
life
,
is
,
in
Gods
account
and
gracious
acceptation
.
Where
himselfe
workes
and
sees
such
beginnings
,
proceedings
,
and
indeavours
,
it
is
accepted
as
perfection
,
by
meanes
of
Christs
merit
,
promise
,
and
intercession
.
Thus
Paul
saith
,
Rom.
7.17
.
It
is
not
I
that
doe
evill
.
Whence
our
Lord
pronounceth
of
his
Church
,
that
she
is
all
faire
,
and
that
no
spot
is
in
her
.
5.
In
respect
of
that
perfect
sanctification
in
all
degrees
,
which
is
growing
unto
,
and
shall
attaine
in
the
day
of
Christs
second
comming
,
when
every
beleever
shall
be
free
from
all
blame
and
staine
,
and
set
into
the
glorious
liberty
of
the
sonnes
of
God
;
And
thus
we
have
expounded
this
worthy
petition
of
the
Apostle
:
The
summe
and
substance
whereof
is
this
;
that
God
by
his
Spirit
,
who
onely
can
raise
the
dead
in
sinne
,
would
bestow
this
grace
,
not
belonging
to
the
wicked
,
upon
these
Thessalonians
,
by
which
they
putting
off
all
the
corrupt
qualities
of
nature
,
might
by
a
new
created
quality
in
their
hearts
,
grow
up
in
the
image
of
God
,
standing
in
knowledge
,
true
righteousnesse
,
and
holinesse
.
And
because
they
were
already
sanctified
in
part
,
hee
prayeth
that
they
may
goe
on
to
through
sanctification
,
both
here
and
hereafter
:
for
the
present
,
that
they
may
attaine
full
holinesse
,
in
respect
of
all
sinne
which
they
must
forsake
,
and
of
the
whole
law
and
word
which
they
must
set
before
them
,
in
respect
of
all
gifts
,
principall
and
lesse
principall
,
and
of
all
parts
and
faculties
,
here
expressed
to
be
the
spirit
,
the
soule
,
and
body
:
that
thus
they
may
be
blamelesse
,
in
respect
of
relation
with
Christ
their
head
,
in
respect
of
grosse
crimes
and
reigning
sinnes
,
in
respect
of
Christian
inchoation
,
of
the
Lords
acceptation
,
and
of
perfect
consummation
of
whole
sanctification
at
the
comming
of
Iesus
Christ
.
In
that
the
Apostle
prayeth
for
through
sanctification
,
and
enumerateth
the
parts
,
in
which
it
is
,
and
desireth
they
may
be
kept
blamelesse
in
every
of
them
,
we
learne
,
that
No
Christian
must
content
himselfe
with
the
beginnings
of
holinesse
,
full
of
goodnesse
and
knowledge
,
Rom.
15.14
.
2
Cor.
7.1
.
Let
us
cleanse
our selves
from
all
filthinesse
of
flesh
and
spirit
,
and
grow
up
unto
full
holinesse
in
the
feare
of
God
.
2
Pet.
3.18
.
Grow
in
grace
,
and
in
the
knowledge
of
our
Lord
Iesus
Christ
:
Eph.
4.13
.
In
all
things
grow
up
into
him
which
is
the
head
.
All
which
places
shew
,
that
the
whole
life
of
a
Christian
must
be
a
continuall
progresse
in
sanctification
.
1.
Our
Text
sets
downe
the
orderly
proceeding
in
this
worke
:
untill
the
comming
of
Iesus
Christ
,
either
to
the
generall
or
particular
judgement
.
All
which
shewes
,
that
the
highest
and
most
noble
parts
in
man
,
are
corrupt
and
unholy
;
and
as
the
Apostle
saith
,
even
the
minde
and
conscience
is
polluted
,
whatsoever
is
borne
of
flesh
is
flesh
,
Ioh.
3.6
.
Who
can
bring
a
cleane
thing
out
of
filthinesse
?
And
therefore
our
whole
life
is
little
enough
for
the
renewing
of
all
these
parts
so
corrupted
.
Adde
hereunto
,
that
the
weake
measure
of
grace
present
is
often
interrupted
,
our
daily
lapses
disturbe
it
,
sinne
makes
daily
b●eaches
in
it
,
Satan
incessantly
plants
his
great
Ordnance
against
it
;
experience
shewes
how
easily
we
lose
both
many
degrees
of
it
,
and
all
sense
of
it
:
and
therefore
we
had
neede
still
to
be
repairing
our selves
.
A
beggars
coate
needes
continuall
patching
.
We
cannot
be
rid
of
our
ragges
wholly
,
and
therefore
we
must
ever
be
mending
.
Souldiers
that
keepe
a
fort
or
hold
,
looke
what
batteries
and
breaches
are
made
by
skirmishes
and
assaul●s
on
the
day
,
they
will
repaire
them
in
the
night
,
else
could
they
not
hold
out
;
no
more
could
we
against
Satan
and
our
owne
corruptions
without
daily
repaire
:
And
as
our
houses
,
so
our
hearts
,
they
will
grow
dusty
and
nasty
if
they
be
not
daily
swept
and
cleansed
.
3.
Sanctification
is
a
continuall
act
and
proceeding
in
grace
so
long
as
we
live
;
4.
God
hath
set
apart
many
excellent
and
glorious
meanes
for
the
perfecting
of
this
his
owne
worke
;
able
to
make
the
man
of
God
perfect
to
every
good
worke
,
2
Tim.
3.15
.
the
holy
Ministery
of
the
Word
and
Sacraments
are
able
both
to
beget
and
strengthen
faith
,
purifieth
the
heart
;
holy
meditations
,
conference
,
prayers
,
with
promises
of
blessing
and
successe
,
if
wee
rightly
use
them
:
all
these
witnesse
to
us
,
that
the
Lord
would
have
us
to
be
still
adding
what
is
lacking
to
our
graces
,
and
rise
up
to
full
assurance
and
holinesse
;
and
as
those
that
are
planted
in
the
house
of
God
,
to
be
more
fruitfull
and
flourishing
in
our
age
.
5.
The
necessity
and
utility
of
this
practise
imposeth
it
on
all
the
godly
.
the
fountaine
of
the
blood
of
the
Sonne
of
God
,
opened
to
the
house
of
Iudah
and
Ierusalem
for
sinne
and
uncleannesse
:
yet
is
there
a
staine
of
sinne
left
,
which
remaineth
to
be
washed
with
the
fountaine
of
water
,
(
for
Christ
came
by
water
and
blood
)
this
fountaine
of
pure
water
is
the
grace
of
sanctification
,
which
is
as
the
flood
Iordan
to
wash
the
soules
leprosie
,
which
stickes
faster
than
Naamans
;
so
as
we
had
neede
wash
seven
times
,
that
is
often
,
yea
continually
;
and
yet
for
all
that
it
shall
be
with
the
faces
of
our
soules
,
as
with
the
faces
of
our
children
,
the
dyrt
shall
sticke
till
it
be
washed
off
,
and
being
washed
,
soone
growes
foule
and
dyrtie
againe
.
3.
In
respect
of
good
duties
,
wherunto
we
shal
ever
be
unapt
&
unready
,
further
than
by
profiting
in
sanctification
wee
are
kept
in
a
readinesse
:
For
as
a
man
in
fetters
and
irons
cannot
doe
any
service
to
his
Prince
,
till
his
fetters
be
knockt
off
;
so
here
,
our
corruptions
and
lusts
are
heavier
,
and
presse
us
downe
harder
than
a
thousand
chaines
;
onely
the
grace
of
sanctification
unties
us
,
and
gives
us
liberty
in
good
duties
.
4.
In
respect
of
finall
perfection
,
which
is
not
attained
in
justification
,
but
by
sanctification
▪
It
is
true
,
that
justification
heales
the
wound
,
but
sanctification
shuts
the
skarre
;
justification
brings
pardon
,
but
sanctification
brings
peace
:
neither
was
there
ever
any
justified
person
,
who
had
received
the
first
fruites
,
but
hee
longed
for
his
full
harvest
in
perfect
sanctification
.
Paul
himselfe
being
justified
,
presently
attained
not
perfection
,
but
laboured
hard
towards
it
,
Phil.
3.12
.
And
an
inseparable
note
of
a
justified
person
,
is
,
that
he
longeth
,
waiteth
,
and
sigheth
,
to
put
off
all
corruption
and
misery
,
and
to
put
on
fulnesse
of
grace
and
glory
.
Rom.
8.23
.
We
that
have
received
the
first
fruites
of
the
Spirit
,
doe
sigh
,
waiting
for
the
adoption
,
even
the
redemption
of
our
body
.
2
Cor.
5.4
.
Wee
desire
to
he
cloa●hed
upon
,
that
mortality
might
be
swallowed
up
of
life
:
and
verse
8.
Wee
love
rather
to
remoove
out
of
the
body
,
and
dwell
with
the
Lord
.
This
Doctrine
thus
prooved
unto
us
,
serves
for
the
reproofe
of
sundry
sorts
of
people
.
First
,
those
are
reprooved
,
Simon
Magus
,
yet
his
heart
and
life
remaine
foule
and
uncleane
.
2.
Through
sanctification
is
indeede
no
such
thing
,
it
is
entire
,
as
the
blood
in
all
veines
of
the
body
,
so
is
it
in
all
the
powers
of
the
soule
,
and
every
part
and
member
of
the
body
.
3.
It
is
not
enough
to
praise
a
Sermon
,
or
speake
well
of
points
in
Divinity
:
for
wee
heare
the
Divell
speake
well
sometime
of
Christ
,
Marke
1.28
.
4.
Knowledge
is
either
literall
,
without
reformation
,
onely
enlightening
,
or
spirituall
,
enlightening
and
changing
,
2
Cor.
3.18
.
Therefore
deceive
not
thy selfe
,
sanctification
begins
in
the
understanding
and
minde
,
but
goes
on
to
renew
the
thoughts
,
the
desires
,
affections
,
speeches
and
whole
life
.
Secondly
,
such
are
reprooved
as
thinke
civill
life
to
be
holinesse
,
the
image
of
God
is
renewed
in
knowledge
,
Col.
3.10
.
Civility
goes
not
so
high
for
the
rule
,
but
depends
on
the
reputation
of
men
,
and
estimation
in
the
world
,
he
would
neither
be
too
forward
,
nor
yet
of
no
religion
:
It
is
too
strict
to
take
the
word
with
us
to
guide
every
word
,
every
fashion
of
apparrell
,
every
thought
,
than
which
what
is
more
free
?
2.
Sanctification
is
most
conversant
,
and
chiefly
carefull
in
religious
duties
which
concerne
God
,
and
his
worship
,
and
his
owne
salvation
:
this
is
the
one
thing
necessary
,
Luke
10.
and
the
good
part
,
yet
will
it
not
be
negligent
in
the
workes
of
his
speciall
calling
.
Civility
is
most
in
things
for
the
naturall
and
civill
life
,
there
is
his
spirit
,
his
soule
,
his
body
,
and
all
;
and
yet
he
must
not
be
an
Atheist
,
he
must
sometimes
doe
religious
duties
,
but
how
seldome
,
or
how
coldly
,
tediously
,
and
of
custome
?
3.
Sanctification
labours
against
the
roote
of
sinne
,
kills
it
in
the
birth
,
blasts
it
in
the
budde
,
draines
the
fountaine
,
and
renewes
the
spirit
of
the
minde
;
the
eye
of
it
spares
no
sinne
,
but
avoides
the
sinnes
of
the
time
,
of
the
trade
,
his
naturall
and
darling
sinnes
,
pluckes
out
eyes
,
and
cuts
off
hands
.
Civility
makes
no
great
matter
of
the
rooted
and
originall
sinne
,
it
would
stoppe
some
foule
issues
,
but
it
is
loath
to
meddle
with
the
fountaine
;
it
would
not
be
noted
for
great
sinnes
,
foule
adultery
,
manifest
theft
,
noted
lying
,
drunkennesse
,
&c.
but
some
gainfull
or
pleasurable
sinne
it
cannot
be
without
:
and
as
for
smaller
sinnes
,
as
idlenesse
,
vaine
talking
,
evill
speaking
,
gaming
,
lesser
oathes
,
and
the
like
,
hee
takes
no
notice
of
them
,
nor
is
ever
humbled
for
them
.
4.
Civility
may
cover
sinne
,
but
cures
it
not
;
it
may
wrappe
a
clout
on
a
wound
,
but
layes
no
plaister
on
it
:
But
sanctification
is
healing
as
well
as
cleansing
,
as
was
shadowed
in
the
Law
,
concerning
leprosie
,
which
was
then
pronounced
to
be
cured
,
when
the
uncleannesse
was
confessed
,
and
went
no
further
.
5.
Sanctification
is
busie
both
to
stocke
up
sin
,
and
enlarge
the
stocke
of
grace
,
to
get
more
strength
against
corruption
,
more
power
to
obey
God
in
all
things
;
it
markes
the
increase
of
grace
,
and
is
thankfull
for
it
;
it
conscionably
useth
meanes
of
repairing
graces
decayed
;
it
renewes
daily
warre
against
the
reigne
of
sinne
,
and
riseth
to
full
sanctification
in
a
most
glorious
victory
and
conquest
over
it
.
Civility
lets
sinne
alone
,
to
see
if
it
will
die
it selfe
,
it
is
too
pittifull
to
kill
it
:
It
is
afraid
of
too
great
a
stocke
of
grace
,
because
it
is
afraid
of
mortification
;
it
knowes
a
man
cannot
dye
without
paine
,
no
more
can
the
olde
man
;
it
observes
as
little
increase
as
it
cares
for
:
it
holds
it
no
conquest
to
get
victory
over
secret
lusts
,
and
so
continues
a
willing
slave
unto
them
.
6.
Sanctification
in
all
the
good
it
doth
,
&
in
all
the
evill
it
abstaines
,
hath
a
pure
end
,
and
aymeth
to
please
God
,
with
the
displeasure
of
men
,
and
deniall
of
his
owne
corrupt
heart
,
will
and
affections
.
Civility
cares
more
for
the
offence
of
such
men
as
in
whose
favour
he
would
live
,
than
the
offence
of
God
,
is
more
strict
in
mans
lawes
than
Gods
;
must
not
displease
or
deny
himselfe
,
hath
more
care
to
be
thought
good
,
than
to
bee
good
.
And
thus
wee
see
,
how
civill
men
who
seeme
to
themselves
to
outrunne
others
to
heaven
,
are
quite
out
of
the
way
,
and
never
set
foote
in
the
path
of
holinesse
that
leades
to
happinesse
:
A
civill
man
seemes
a
sheepe
of
Christ
by
his
fleece
,
but
his
liver
is
rotten
.
Thirdly
,
those
are
here
reprooved
,
who
thinke
this
Doctrine
needlesse
,
perhaps
impossible
;
they
meane
not
to
be
Saints
till
they
be
dead
,
and
never
looke
after
full
sanctification
till
they
come
to
heaven
;
and
so
they
frame
their
lives
as
if
it
were
absurd
to
thinke
we
could
be
Saints
upon
earth
.
But
no
Saint
on
earth
,
none
in
heaven
,
such
as
shall
attaine
perfect
sanctification
in
heaven
,
are
described
to
be
such
as
must
be
written
among
the
living
in
Ierusalem
,
Esay
4.4
.
Thou
must
be
such
a
one
as
must
feele
the
power
of
the
Spirit
,
renewing
thy
soule
,
body
,
and
spirit
,
by
which
if
thou
findest
not
a
mastery
of
all
coruptions
,
yet
thou
shalt
finde
a
weakening
of
them
all
,
and
a
desire
and
indeavour
to
subdue
them
all
,
with
some
successe
:
so
as
this
full
sanctification
shall
be
thy
ayme
,
and
so
as
it
shall
come
forward
every
day
more
than
other
.
Lastly
,
those
are
reprooved
,
who
seeme
to
come
to
some
measure
of
sanctification
,
but
either
fall
backe
,
or
rest
in
these
beginnings
,
caring
for
no
increase
in
spirituall
things
.
There
is
no
comfort
at
all
in
such
standing
:
for
1.
Saving
grace
is
alway
growing
:
2.
As
covetous
men
never
think
they
have
golde
enough
,
so
Gods
children
must
and
doe
thinke
they
have
never
grace
enough
.
Therefore
let
us
stirre
up
our selves
to
grow
up
in
holinesse
;
To
helpe
us
herein
we
will
somewhat
at
large
consider
three
things
.
-
1.
Meanes
of
obtaining
a
full
measure
of
holinesse
.
-
2.
Markes
of
one
that
hath
attained
it
.
-
3.
Motives
to
provoke
us
thereunto
.
The
meanes
are
five
.
I.
Meditation
and
sound
consideration
,
First
,
in
God
thinke
1.
of
his
will
,
1
Thess.
4.3
.
This
is
the
will
of
God
,
even
your
sanctification
.
We
ought
to
follow
God
,
if
he
should
call
us
through
hell
it selfe
,
much
more
in
the
sweete
practise
of
sanctification
,
which
hath
a
happy
fruite
.
2.
Of
his
promises
,
2
Cor.
7.1
.
Seeing
we
have
these
promises
,
let
us
cleanse
our selves
from
all
filthinesse
of
flesh
and
spirit
,
and
grow
up
unto
full
holinesse
.
All
the
promises
are
made
to
the
practisers
of
holinesse
:
Matth.
5.8
.
Blessed
are
the
pure
in
heart
.
3.
Of
his
glory
,
which
thou
oughtest
by
all
thy
endeavour
to
promote
,
being
the
end
of
thy
life
,
and
of
thy selfe
:
but
herein
especially
is
our
heavenly
Father
glorified
,
when
our
light
shines
before
men
,
Matth.
5.16
.
much
fruite
?
2.
In
thy
redemption
:
the
end
of
which
was
not
onely
to
deliver
thee
from
the
condemnation
of
sinne
,
but
from
thy
vaine
conversation
,
1
Pet.
1.18
.
redemption
is
not
onely
from
the
guilt
and
punishment
,
but
from
the
service
and
corruption
of
sinne
;
and
sanctification
is
an
inseperable
companion
of
justification
.
3.
In
thy
life
and
present
estate
:
thou
art
a
Christian
,
and
professest
Christian
religion
,
which
onely
prescribes
the
rule
of
holy
life
,
whereby
thou
must
walke
;
thou
must
life
like
a
Christian
,
that
hast
communion
with
Christ
,
that
walkest
in
the
light
as
hee
is
in
the
light
,
1
Iohn
1.5
.
that
hast
the
Spirit
of
Christ
,
which
perfecteth
daily
his
owne
worke
,
and
beautifieth
his
owne
dwelling
.
4.
In
thy
death
and
future
estate
:
remember
thou
must
die
,
and
onely
holinesse
of
heart
and
life
shall
attend
thy
soule
,
when
all
things
else
shall
leave
it
;
and
without
holinesse
thou
shalt
never
see
God
,
Heb.
12.14
.
If
death
shall
leave
thee
unholy
,
the
last
judgement
shall
so
find
thee
.
So
therefore
live
now
,
as
thou
maist
ever
live
hereafter
.
Thirdly
,
partakers
of
the
divine
nature
,
2
Pet.
1.3
.
which
is
not
in
respect
of
the
nature
and
essence
of
God
which
is
incommunicable
,
but
in
respect
of
the
most
excellent
and
precious
qualities
and
gifts
,
bestowed
by
the
Spirit
of
God
on
those
that
are
regenerate
,
wherein
we
shall
be
like
unto
our
heavenly
Father
,
and
grow
up
to
the
similitude
of
Iesus
Christ
till
he
shall
be
all
in
all
unto
us
.
II.
Meanes
of
growing
to
a
full
measure
of
holinesse
is
in
our
Text
,
Prayer
:
First
,
Create
in
me
a
cleane
heart
,
O
God
,
and
renew
a
right
spirit
within
me
.
Secondly
,
for
the
increase
of
the
grace
,
Phil.
1.9
.
And
this
I
pray
,
that
yee
may
abound
yet
more
and
more
in
knowledge
and
judgement
:
verse
11.
being
filled
with
the
fruites
of
righteousnesse
:
1
Thess.
3.13
.
The
Lord
make
your
hearts
stable
and
unblameable
in
holinesse
.
Thirdly
,
for
continuance
and
confirmation
in
grace
:
as
in
the
Text.
Ephes.
3.14
.
I
bow
the
knee
,
that
yee
may
be
strengthened
by
the
Spirit
in
the
inner
man
.
Psal.
51.12
.
Oh
stablish
me
with
thy
free
Spirit
.
Let
it
be
thy
daily
prayer
,
as
Davids
,
Psal.
86.11
.
O
Lord
knit
my
heart
unto
thee
,
let
thy
good
Spirit
leade
mee
,
even
to
the
land
of
the
living
.
Fourthly
,
for
a
blessing
on
the
meanes
of
grace
:
Psal.
119.18
.
Open
mine
eyes
,
that
I
may
see
the
wonders
of
thy
Law
.
Now
you
are
cleane
by
the
word
which
I
have
spoken
unto
you
:
and
chap.
17.17
.
Father
,
sanctifie
them
in
thy
truth
,
thy
word
is
truth
.
Rom.
1.15
.
by
preaching
the
Gospell
the
righteousnesse
of
God
is
revealed
from
faith
to
faith
.
Now
there
be
in
the
word
foure
things
,
which
specially
helpe
forward
our
sanctification
.
1.
The
commandements
and
precepts
:
Psal.
119.4
.
Thou
hast
commanded
,
that
wee
should
keepe
thy
precepts
diligently
.
These
let
us
see
what
wee
ought
to
ayme
at
,
and
how
farre
we
are
off
from
our
duty
.
2.
The
promises
and
comforts
of
it
:
Psal.
19.11
.
In
keeping
of
them
there
is
great
reward
.
Revel.
20.6
.
Blessed
and
happy
is
hee
that
hath
part
in
the
first
resurrection
,
on
such
the
second
death
hath
no
power
.
3.
The
threats
and
denunciations
of
judgement
that
are
in
it
:
Revel.
22.15
.
Without
shall
be
dogges
,
and
enchanters
,
and
whoremongers
,
and
murtherers
,
and
idolaters
,
and
whosoever
loveth
or
maketh
lyes
.
2
Pet.
3.11
.
Seeing
all
these
things
shall
be
dissolved
,
what
manner
of
persons
ought
we
to
be
in
holy
conversation
and
godlinesse
?
4.
The
examples
that
are
in
it
:
Heb.
12.1
.
Seeing
we
are
compassed
with
such
a
cloud
of
witnesses
,
let
us
cast
off
every
thing
that
presseth
downe
,
and
the
sinne
that
hangeth
fast
on
us
.
Examples
of
holy
men
will
make
us
trust
in
God
,
Psal.
22.4
.
Our
forefathers
trusted
in
thee
,
and
thou
didst
deliver
them
:
this
confirmeth
our
confidence
.
Godly
women
must
shew
the
holy
and
hidden
man
of
the
heart
,
as
Sarah
did
,
1
Pet.
3.5
.
Observe
in
the
reading
or
hearing
of
the
word
these
particulars
,
for
the
decay
of
corruption
,
and
the
increase
of
sanctification
.
The
Sacraments
or
visible
words
helpe
forward
sanctification
,
because
by
baptisme
we
are
borne
into
the
Church
,
and
notably
it
both
representeth
and
sealeth
our
mortification
and
quickning
,
Rom.
6.4
.
and
by
the
Lords
Supper
wee
are
fed
and
nourished
in
the
grace
of
the
covenant
,
in
faith
,
love
,
and
comfortable
assurance
.
IV.
Meanes
.
Godly
company
.
That
man
goes
apace
in
the
grace
of
sanctification
,
who
is
a
companion
(
as
David
)
of
all
them
that
feare
God
,
Psal.
119.63
.
Wherefore
exhort
and
edifie
one
another
.
One
Christian
stirres
and
whets
up
another
by
gracious
and
edifying
speech
,
Eph.
4.29
.
and
the
lippes
of
the
wise
feede
many
:
as
one
sticke
kindles
another
,
Pro.
13.20
.
hee
that
walketh
with
the
wise
shall
be
wise
:
He
that
is
in
the
Sunne
shall
be
coloured
though
hee
finde
it
not
;
and
he
that
sits
long
in
a
sweete
shoppe
,
shall
carry
away
some
smell
.
2.
By
their
prayers
,
making
mention
one
of
another
,
wherein
were
there
not
much
force
,
the
Apostles
would
not
with
such
instance
every
where
call
for
the
prayers
of
meane
Christians
,
that
by
them
they
might
get
increase
of
holy
graces
:
as
here
after
the
Text
,
verse
25.
Pray
for
us
.
3.
By
their
example
:
we
are
commanded
to
marke
the
upright
man
,
and
behold
the
just
,
in
his
proceedings
,
and
end
;
for
this
is
a
notable
meanes
to
stirre
up
our selves
:
Psal.
37.37
.
Heb.
13.7
.
Remember
them
which
haue
the
oversight
of
you
,
whose
faith
follow
,
considering
what
hath
beene
the
end
of
their
conuersation
.
Pro.
2.20
.
Walke
in
the
way
of
good
men
:
sort
thy selfe
with
such
as
fight
against
the
corruptions
of
the
world
.
V.
Meanes
.
Afflictions
and
corrections
in
their
holy
use
:
Heb.
12.10
.
Hee
chasteneth
us
for
our
profit
,
that
wee
may
be
partakers
of
his
holinesse
.
Psal.
94.12
.
Blessed
is
the
man
whom
thou
chastenest
,
and
teachest
in
thy
Law
.
Dan.
11.25
.
Some
that
are
of
understanding
,
shall
fall
,
to
try
others
,
and
purge
them
,
and
make
them
white
.
Now
afflictions
doe
set
forward
sanctification
sundry
wayes
:
1.
When
they
are
as
touchstones
,
and
set
us
on
the
worke
of
searching
and
examining
our selves
:
Zeph.
2.1
.
Search
your selves
,
search
(
I
say
)
before
the
decree
come
forth
.
Iosephs
brethren
could
finde
out
a
sinne
that
was
unrepented
of
many
yeares
,
when
they
were
troubled
in
Egypt
.
So
when
the
mariners
in
the
shippe
were
troubled
for
Ionas
,
they
went
to
a
narrow
search
,
for
whom
the
trouble
was
;
Ionas
his
sinne
had
not
beene
found
out
but
for
the
tempest
.
2.
When
they
are
as
bridles
,
to
pull
us
backe
from
sinne
:
Psal.
119.71
.
Before
I
was
afflicted
I
went
astray
,
but
now
I
doe
keepe
thy
statutes
.
Therefore
the
Prophet
Hosea
calls
afflictions
an
hedge
of
thornes
set
before
Ephraim
,
Hos.
2.6
.
3.
When
they
are
as
Vshers
,
to
teach
us
many
lessons
which
wee
are
loath
to
get
,
and
ready
to
forget
:
Psal.
119.71
.
It
is
good
for
me
to
be
afflicted
,
that
I
might
learne
thy
statutes
:
They
make
a
man
humble
,
and
fit
him
to
be
taught
;
for
God
teacheth
the
humble
.
in
afflictions
the
worst
will
seeke
God
diligently
,
Esay
26.16
.
they
powred
out
a
prayer
,
when
thy
chastening
was
on
them
.
Hard-hearted
Pharaoh
,
while
the
plague
is
upon
him
,
will
begge
prayers
of
Moses
:
Much
more
will
David
,
feeling
the
hand
of
God
,
and
terrour
of
conscience
for
his
two
sinnes
upon
his
repentance
exceede
himselfe
in
holy
and
fervent
prayer
,
Psa.
51.1
.
and
Paul
finding
the
prick
in
his
flesh
,
will
pray
the
Lord
thrice
,
Yee
are
in
heavinesse
through
manifold
temptations
,
that
the
tryall
of
your
faith
being
much
more
precious
than
golde
might
be
found
to
your
glory
and
praise
.
Gods
flaile
purgeth
wheate
,
and
drives
away
the
chaffe
:
As
we
doe
with
our
vessells
,
so
doth
God
with
his
vessells
of
honour
,
oyle
and
soyle
them
,
but
all
to
make
them
brighter
.
When
is
the
time
for
starres
to
shine
but
in
the
darke
night
?
so
doe
graces
in
the
darkest
night
of
adversity
.
Wee
see
the
Meanes
:
Now
wee
come
to
the
Markes
,
whereby
wee
may
know
,
whether
wee
grow
up
to
full
holinesse
or
no.
The
first
is
Separation
:
if
wee
finde
our selves
separated
from
the
profane
courses
of
the
world
,
out
of
the
world
,
Come
out
from
among
them
,
and
separate
your selves
,
touch
no
uncleane
thing
,
and
I
will
receive
you
.
For
sanctification
consists
in
three
things
:
1.
The
imputation
of
Christs
holinesse
,
who
of
God
is
made
to
us
sanctification
,
1
Cor.
1.30
.
His
sanctified
nature
healeth
our
corrupt
nature
.
2.
The
infusion
of
morall
holinesse
into
our
natures
,
peculiar
to
the
elect
,
a
receiving
of
his
fulnesse
by
meanes
of
union
.
3.
Separation
from
the
common
courses
of
the
world
,
unto
speciall
service
;
this
is
made
a
marke
of
such
as
are
made
partakers
of
the
divine
nature
,
to
fly
the
corruption
which
is
in
the
world
through
lust
,
2
Pet.
1.4
.
The
farther
thou
gettest
thee
from
the
evill
fashions
of
the
world
,
the
farther
thou
proceedest
in
holinesse
.
The
second
Marke
of
full
holinesse
,
is
,
1.
The
spirit
is
altered
,
first
,
when
the
minde
having
a
sound
and
distinct
knowledge
in
heavenly
things
,
and
the
light
of
renewing
grace
,
doth
grow
brighter
and
brighter
till
perfect
day
.
Secondly
,
when
the
conscience
is
tender
and
peaceable
,
as
we
heard
before
.
2.
The
soule
is
altered
,
when
the
heart
,
the
will
and
affections
are
ordered
as
before
.
3.
The
body
is
altered
,
first
,
in
respect
of
the
members
,
when
the
same
that
the
flesh
most
abused
,
doe
most
glorifie
God
in
some
speciall
manner
.
Zachary
by
his
mouth
sinned
in
distrusting
God
,
therefore
so
soone
as
hee
could
speake
,
with
the
same
mouth
hee
glorified
him
.
So
the
woman
,
Luke
7.
that
had
abused
her
eyes
,
haire
,
and
lippes
,
to
wantonnesse
,
now
takes
them
from
Satan
,
to
wash
,
and
wipe
,
and
kisse
her
Saviour
Christ
.
So
in
Bishop
Cranmer
,
that
hand
that
subscribed
was
first
burnt
.
Secondly
,
in
respect
of
the
outward
fashion
there
will
be
a
change
:
if
the
body
have
abused
meate
and
drinke
for
surfetting
and
drunkennesse
,
if
garments
and
apparell
for
pride
and
wantonnesse
,
if
sports
and
recreations
in
excesse
or
for
covetousnesse
,
you
shall
see
even
in
the
outward
man
a
checke
of
all
such
excesses
,
and
a
manifestation
that
they
be
not
the
men
they
were
before
sanctification
.
Thirdly
,
in
respect
of
the
deedes
to
be
done
by
the
body
,
both
for
matter
,
manner
,
and
end
,
as
wee
heard
before
.
I
count
not
my self
that
I
have
attained
,
but
one
thing
I
do
,
I
presse
hard
to
the
marke
,
&c.
Keepe
still
in
thee
a
thirst
after
the
water
of
the
well
of
life
,
and
Christ
will
give
it
thee
freely
,
Rev.
21.6
.
A
tast
of
that
which
is
delicate
,
makes
a
man
long
after
his
fill
.
2.
By
a
diligent
and
constant
using
the
meanes
of
increase
.
A
worldly
man
,
because
hee
loves
wealth
,
and
money
,
will
take
great
paines
for
it
,
and
be
laborious
in
the
meanes
.
Now
faith
purifieth
,
Acts
15.9
.
therefore
a
godly
man
labours
still
for
the
increase
of
faith
:
the
word
sanctifieth
,
Iohn
17.17
.
a
property
of
Saints
is
,
they
are
humbled
at
his
feet
to
heare
his
word
,
Deut.
33.3
.
see
Exod.
19.5
,
6.
3.
When
we
envie
not
grace
to
another
,
but
rejoyce
in
it
,
and
love
it
because
it
is
Gods
image
,
Iohn
3.30
.
Hee
must
increase
,
but
I
must
decrease
.
Moses
the
more
grace
himselfe
had
,
the
more
hee
wished
to
others
,
Num.
11.29
.
Enviest
thou
for
my
sake
?
yea
I
would
all
Gods
people
were
Prophets
.
4.
True
love
of
holinesse
longeth
,
and
wayteth
,
and
sigheth
to
put
off
all
the
corruption
of
sinne
,
and
attaine
that
perfect
happinesse
,
wherein
is
perfection
of
holinesse
.
Rom.
8.23
.
Wee
that
have
received
the
first
fruites
of
the
Spirit
,
sigh
in
our selves
,
waiting
for
the
adoption
of
sons
.
Find
in
thee
this
affection
to
the
first
fruits
here
,
and
full
fruits
hereafter
,
to
receive
daily
strength
and
increase
,
and
thy
holinesse
increaseth
with
thy
hunger
and
thirst
after
it
:
Never
was
there
so
happy
an
hunger
,
the
more
hungry
the
more
full
.
The
fourth
Marke
is
Detestation
,
Hee
that
is
begotten
of
God
,
keepeth
himselfe
,
and
the
evill
one
toucheth
him
not
.
2.
By
rising
into
greater
dislike
of
corruption
,
without
seeking
base
extenuations
,
as
to
say
,
this
is
a
little
sinne
,
or
a
small
sinne
;
no
,
every
sinne
will
swell
as
a
toade
in
his
eyes
.
3.
By
crying
out
on
the
law
of
the
members
rebelling
against
the
law
of
the
minde
,
Rom.
7.23
.
4.
By
complaining
of
secret
and
lesser
evills
,
which
were
never
wont
to
trouble
him
.
5.
By
ceasing
from
particular
and
beloved
sinnes
,
as
Ephraim
said
to
his
idols
,
Get
you
hence
,
what
have
I
to
doe
with
you
,
Hosea
14.8
.
my
house
is
taken
up
already
,
here
is
no
roome
for
you
.
6.
By
the
spirit
of
judgement
and
burning
,
Esay
4.4
.
judging
and
condemning
sinne
.
The
Spirit
keepes
an
Assize
in
the
soule
,
pronounceth
sentence
against
corruption
,
and
kindles
a
fire
to
burne
up
those
bewitching
evills
,
and
a
fire
of
zeale
and
indignation
against
them
.
Thou
growest
not
in
holinesse
,
who
growest
not
in
the
measure
of
hatred
of
evills
,
answerable
to
thy
former
love
and
liking
of
them
.
Now
if
these
be
the
markes
of
proceeding
in
sanctification
,
how
rare
is
this
duty
?
1.
Where
is
the
man
that
takes
up
this
order
of
God
,
that
begins
this
worke
at
the
spirit
of
the
minde
,
notwithstanding
that
God
being
a
Spirit
begins
his
chiefe
worke
in
the
Spirit
,
and
the
law
the
rule
of
holinesse
being
spirituall
,
especially
requireth
inward
sanctity
.
Ier.
4.14
.
O
Ierusalem
,
wash
thine
heart
,
first
,
loathe
sinne
inwardly
,
and
then
outwardly
.
Many
will
mend
their
lives
,
but
let
their
hearts
alone
:
which
is
all
one
as
to
cut
off
a
waste
bough
,
and
not
to
strike
at
the
roote
;
to
seeke
to
draine
a
streame
,
but
not
meddle
with
the
fountaine
.
2.
Where
is
the
man
,
that
having
changed
his
understanding
from
errour
to
truth
,
changeth
also
his
will
from
evill
to
good
?
Here
many
faile
,
who
see
what
is
good
and
approove
it
,
but
themselves
are
as
bad
as
ever
they
were
.
3.
How
few
refine
every
part
of
their
life
,
and
bring
all
the
members
within
the
whole
rule
?
who
can
say
,
I
hate
all
the
evill
which
I
loved
,
and
all
the
good
which
like
a
swine
I
trampled
under
feete
,
offered
in
the
meanes
,
I
now
in
some
measure
imbrace
and
practise
?
I
was
intemperate
,
now
sober
;
wanton
and
foule
,
now
chaste
and
pure
;
a
great
swearer
,
now
I
tremble
at
an
oath
:
and
so
in
the
rest
.
One
that
is
a
foule
monster
still
,
may
reforme
some
things
,
yea
many
things
,
yea
most
;
but
to
come
to
through
sanctification
,
casts
off
many
:
some
are
just
,
not
mercifull
;
some
have
care
of
honesty
,
not
of
godlinesse
;
some
are
better
in
some
company
than
in
other
:
few
have
respect
to
all
the
commandements
.
4.
How
many
be
there
,
who
have
made
some
faire
offers
of
beginning
in
the
Spirit
,
but
have
ended
in
the
flesh
?
They
made
men
beleeve
they
had
the
substance
of
holinesse
,
and
would
goe
through
the
businesse
,
but
end
in
meere
ceremony
,
nay
scarce
that
,
but
are
haters
of
holinesse
.
Better
it
had
beene
for
them
that
they
had
never
beene
inlightened
,
never
washed
,
never
purged
,
than
forget
they
were
cleansed
.
Now
let
him
that
filthy
be
filthy
still
,
and
let
him
that
is
holy
be
holy
still
,
Rev.
22.11
.
The
third
generall
thing
proposed
,
is
,
I.
Motive
.
Consider
,
that
whatsoever
thou
castest
thine
eyes
upon
,
it
calls
upon
thee
to
proceede
in
thy
sanctification
.
If
thou
lookest
upward
to
God
,
the
further
thou
proceedest
,
and
the
greater
measure
of
sanctification
thou
attainest
,
the
more
thou
art
like
him
,
and
the
more
is
he
glorified
:
Iohn
15.8
.
In
this
my
Father
is
glorified
,
that
ye
bring
forth
much
fruite
.
If
to
the
Angels
,
these
holy
and
ministring
spirits
incessantly
expect
his
charges
,
and
unweariably
execute
the
same
:
besides
,
they
are
joyfull
witnesses
of
thy
profiting
in
grace
and
holinesse
:
for
if
they
rejoyce
at
the
first
peeping
of
holinesse
in
thy
conversation
,
how
joyfull
will
they
bee
when
it
proceedeth
to
perfection
in
conversation
?
If
thou
lookest
round
about
thee
to
thy
brethren
,
thou
must
bee
so
farre
from
offending
or
scandalizing
them
,
that
thou
must
be
ready
by
all
good
offices
to
helpe
them
,
to
edifie
them
,
especially
by
a
godly
and
zealous
example
:
these
must
behold
the
shine
of
thy
light
,
both
for
the
glorifying
of
God
,
and
their
owne
direction
and
encouragement
;
at
least
thou
must
be
blamelesse
in
the
midst
of
a
naughty
generation
,
holding
out
the
word
of
life
,
Phil.
2.14
,
15.
If
to
the
creatures
,
even
the
whole
world
,
heaven
and
earth
,
Sunne
,
Moone
and
stars
,
beasts
,
fishes
and
plants
,
all
these
stand
and
proceede
in
the
service
of
their
Creatour
;
and
all
these
have
a
voice
by
which
they
continually
cry
,
Hallelujah
,
Praise
yee
the
Lord
,
Psal.
148.
All
these
being
created
and
given
for
our
use
,
call
us
unto
constant
thankfulnesse
,
to
uphold
his
glory
who
made
them
for
us
,
as
all
they
doe
in
their
kinde
.
If
thou
lookest
●●thin
thy selfe
,
thou
hast
three
things
which
●ondl●
call
for
this
duty
:
1.
The
joy
of
the
holy
Ghost
,
which
is
unspeakable
and
glorious
:
Psal
97.11
.
Light
ariseth
to
the
just
in
darknesse
,
and
joy
to
the
upright
of
heart
.
If
Gods
Spirit
by
thy
increase
of
grace
be
gladded
and
cheared
,
he
will
make
thee
a
glad
man
;
but
if
he
be
grieved
or
quenched
,
thou
shalt
smart
for
it
,
yea
suppose
thou
be
the
Lords
.
2.
The
testimony
of
thy
conscience
:
this
is
the
sweete
Paradise
,
in
which
God
is
familiar
with
man
,
and
that
hony
which
(
as
Augustine
saith
)
is
sweete
in
it selfe
,
and
makes
all
other
things
sweete
,
let
them
be
never
so
tart
or
sowre
in
themselves
.
Paul
in
great
affliction
had
a
sweete
relish
,
2
Cor.
1.12
.
For
this
is
our
rejoycing
,
euen
the
testimony
of
our
conscience
,
that
in
simplicity
and
godly
purenesse
wee
haue
walked
.
3.
Gods
approbation
and
acceptance
:
who
would
not
be
allowed
of
God
?
but
hence
thou
shalt
be
allowed
,
that
thou
art
made
a
Disciple
of
Christ
,
if
thou
beare
much
fruite
,
Iohn
15.8
.
as
a
Schoole-master
commends
them
for
good
schollers
,
who
stand
not
at
a
stay
,
but
goe
on
in
learning
with
diligence
,
climbing
to
the
highest
formes
.
And
if
God
worke
in
the
hearts
of
his
children
a
delight
in
those
that
excell
in
vertue
,
Lastly
,
if
thou
lookest
as
low
as
hell
,
there
thou
shalt
see
the
Divells
and
wicked
Angels
as
busie
as
bees
to
promote
their
kingdome
,
and
to
pull
all
men
,
yea
even
thy selfe
into
their
corruption
and
condemnation
:
And
should
not
this
adde
courage
to
thee
to
set
up
the
kindome
of
God
with
all
thy
power
,
every
where
,
but
especially
in
thy selfe
.
II.
Motive
.
Consider
why
God
hath
elected
,
called
,
justified
us
,
whereas
he
might
have
left
us
in
our
common
masse
,
and
passed
by
us
as
well
as
a
great
part
of
the
world
,
as
good
every
way
as
our selves
?
elected
us
,
that
wee
might
be
holy
,
and
that
not
in
a
small
measure
,
but
also
unblameable
before
him
in
love
,
Eph.
1.4
.
and
Rom.
8.29
.
God
hath
predestinate
us
to
be
made
like
the
image
of
his
Sonne
:
How
and
wherein
?
Answ.
Partly
in
humility
,
partly
in
holinesse
,
that
as
hee
by
an
humble
and
holy
life
went
on
to
his
glorie
,
so
must
we
.
God
hath
not
called
us
to
uncleannesse
,
but
unto
holinesse
,
yea
unto
full
holinesse
,
that
as
obedient
children
we
should
resemble
our
heavenly
Father
,
who
is
holinesse
it selfe
:
1
Pet.
1.15
.
As
he
which
hath
called
you
is
holy
,
so
be
ye
also
in
all
manner
of
holy
conversation
,
because
it
is
written
,
Be
yee
holy
as
I
am
holy
,
Levit.
26.6
.
Now
the
word
(
as
)
signifies
not
an
equality
in
measure
,
which
we
can
as
little
attaine
,
as
a
spoon
can
containe
the
Ocean
;
but
onely
a
conformity
,
or
resemblance
in
our
nature
renewed
and
made
obedient
to
the
rule
.
1.
He
is
throughly
holy
,
without
want
or
sinne
:
so
must
thou
strive
to
be
.
2.
He
is
holy
at
all
times
,
in
the
day
,
and
in
the
night
:
so
thou
must
never
lay
aside
thy
holinesse
,
neither
on
the
Saboth
,
nor
on
the
weeke
day
or
night
.
3.
He
is
holy
in
all
places
,
in
earth
,
and
in
heaven
:
so
must
thou
as
well
in
earth
as
in
heaven
,
as
well
in
the
market
as
in
the
Church
.
4.
He
is
holy
in
his
word
,
in
his
workes
,
in
all
his
wayes
:
so
must
thou
in
thy
words
,
workes
,
and
whole
conversation
.
Heare
this
thou
that
hearest
the
Gospell
,
which
is
Gods
voice
calling
thee
to
holinesse
:
Leade
henceforth
a
profane
life
at
thy
perill
:
He
that
calls
thee
is
holy
;
Thirdly
,
thy
justification
tells
thee
,
that
Christ
dwells
in
thee
by
faith
,
he
that
doth
righteousnesse
,
is
righteous
,
saith
the
Apostle
,
1
Iohn
3.7
.
III.
Motive
.
Consider
what
thou
art
,
namely
,
a
Christian
:
in
the
very
name
thou
professest
communion
with
Christ
,
and
consequently
to
walke
in
the
light
,
as
hee
is
in
the
light
.
A
Christian
must
adorne
Christian
profession
by
Christian
life
and
conversation
.
A
Christian
,
called
so
of
Christ
,
must
shew
in
his
whole
course
,
that
hee
is
partaker
of
Christs
annoynting
,
1
Ioh.
2.20
.
1.
Shew
thy selfe
a
Christian
Prophet
,
by
profiting
in
the
knowledge
of
God
,
and
instructing
others
in
the
same
.
2.
Shew
thy selfe
a
Christian
Priest
,
who
hast
received
the
annoynting
,
by
offering
thy selfe
an
holy
,
acceptable
,
living
,
and
reasonable
sacrifice
.
Offer
thy
prayers
,
and
the
sacrifices
of
prayses
,
those
calves
of
thy
lippes
.
Offer
the
sacrifices
of
almes
and
mercy
;
for
with
such
sacrifices
God
is
well
pleased
,
Heb.
13.16
.
Offer
thy
life
and
dearest
blood
a
sweete
sacrifice
for
the
chiefe
and
high
Priest
of
our
profession
,
if
God
call
thee
unto
the
same
.
3.
Shew
thy selfe
a
Christian
King
,
by
raising
all
thy
power
against
thine
enemies
,
and
aduersaries
of
salvation
;
by
defending
and
maintaining
thy
Christian
liberty
,
in
which
thou
art
set
;
by
ruling
over
thy selfe
,
and
keeping
a
strait
hand
and
authority
over
thy
lusts
and
affections
;
make
them
subjects
:
by
carrying
thy selfe
as
a
King
,
with
clemency
,
meeknesse
,
liberality
,
measuring
and
judging
every
thing
according
to
the
Lawes
of
Christ
enacted
in
the
Parliament
of
heaven
.
What
?
a
Christian
,
and
an
epicure
?
a
Christian
swearer
?
a
Christian
adulterer
?
a
Christian
gamester
,
lyer
,
&c.
quàm
malè
conveniunt
?
how
harsh
is
this
to
the
eare
of
men
,
of
God
much
more
?
IV.
Motive
.
Consider
,
that
hee
that
is
once
truly
good
,
growes
from
good
to
better
,
and
so
is
best
at
last
.
Our
Saviour
plainly
prooves
,
that
he
who
hath
the
least
measure
of
sound
fruite
,
his
fruite
shall
increase
:
Ioh.
15.2
.
Every
branch
that
beareth
fruite
,
the
Father
purgeth
it
,
that
it
may
beare
more
fruite
.
And
this
is
the
property
of
such
as
are
planted
in
the
house
of
our
God
,
to
flourish
in
his
courts
,
and
be
more
fruitfull
in
their
age
,
righteousnesse
is
as
the
morning
dew
,
or
fall
backe
and
wither
;
who
are
worst
at
last
,
(
as
evill
men
must
be
)
were
never
good
.
Were
they
ever
good
,
that
are
so
soone
remooved
to
another
Gospell
,
even
in
dayes
of
peace
,
to
whom
Christ
was
preached
,
of
whom
professed
,
into
whom
they
were
baptized
?
or
what
hath
bewitched
them
to
such
apostacy
?
Gal.
3.1
.
Were
they
ever
good
,
who
in
stead
of
reading
,
prayer
and
sermons
formerly
frequented
,
are
growne
to
cards
,
dice
,
drinking
,
swearing
,
and
a
distaste
of
faithfull
Preachers
and
sermons
?
Were
they
ever
good
that
hate
goodnesse
,
or
to
heare
of
fulnesse
of
holinesse
,
or
of
their
owne
idlenesse
?
Alas
empty
tubbs
!
here
was
never
any
thing
but
a
sound
,
no
soundnesse
at
all
.
V.
Motive
.
Consider
how
wee
are
affected
in
inferiour
things
,
and
shame
our selves
for
want
of
the
like
affection
for
the
increase
of
better
things
than
they
.
1.
We
never
thinke
our
grounds
,
our
orchards
,
our
gardens
,
our
cattell
fruitefull
enough
:
If
a
man
have
a
peece
of
land
that
brings
forth
but
a
small
croppe
,
he
will
be
at
paines
and
cost
to
make
it
more
fruitfull
:
Alas
!
shall
wee
have
more
care
of
our
grounds
than
of
our
hearts
,
to
make
them
fruitfull
and
yeelding
to
the
laud
and
praise
of
the
great
husbandman
?
Or
thinke
we
our
hearts
lesse
barren
than
the
worst
conditioned
ground
?
Let
this
provoke
us
,
if
we
have
gotten
our
hearts
to
bring
forth
thirty
folde
,
to
labour
them
till
they
bring
sixty
fold
,
and
let
them
not
rest
there
till
they
yeeld
an
hundred
fold
.
This
Christ
commends
to
us
in
that
good
ground
,
Matth.
13.8
.
This
the
Apostle
calls
for
,
1
Thess.
4.1
.
to
exceede
more
and
more
.
2.
In
the
matter
of
money
and
wealth
:
Aristoph
.
in
Pluto
.
how
doe
men
bestirre
themselves
to
adde
to
their
gaines
,
to
make
one
pound
five
,
and
from
five
to
ten
,
and
so
adde
hundreds
,
and
rise
to
thousands
,
sucking
profit
from
every
thing
insatiably
as
the
horse-leach
?
How
thrifty
husbands
,
1.
forecast
to
get
,
and
plod
to
increase
their
stocke
?
2.
Carefully
save
that
which
is
gotten
,
avoiding
expences
,
&
much
more
excesses
?
3.
Having
got
a
good
portion
,
yet
still
desire
and
seeke
more
?
for
hee
would
have
none
before
him
in
wealth
,
if
hee
had
his
minde
.
4.
Lay
out
part
or
whole
of
that
he
hath
,
for
a
greater
gaine
?
Should
not
wee
be
now
as
thrifty
for
our
soules
as
for
our
bodies
?
Is
not
a
stocke
of
grace
better
than
a
stocke
of
goods
?
Who
but
a
doting
worldling
would
not
thinke
wisdome
better
than
wealth
,
and
a
graine
of
holinesse
better
than
a
talent
of
earthly
happinesse
?
Is
a
graine
of
grace
so
precious
,
and
is
not
an
eternall
weight
of
it
worth
our
sweate
and
labour
?
Why
doe
wee
not
as
thrifty
Christians
awaken
our
dull
spirits
,
to
forecast
with
the
wise
Virgins
to
get
such
store
of
this
oyle
,
as
to
carry
us
through
to
the
wedding
chamber
?
Should
wee
neede
to
be
stirred
to
save
that
which
wee
get
so
hardly
,
avoiding
the
expences
,
and
sinfull
excesses
which
eate
out
our
stocke
,
and
prodigally
waste
our
estate
in
grace
?
Why
stand
wee
still
,
having
found
a
little
veine
of
golde
,
namely
of
grace
much
more
precious
than
golde
,
and
not
holde
on
our
labour
to
finde
the
rich
mine
which
it
leadeth
unto
?
Why
doe
not
wee
with
the
wise
Merchant
resolve
to
lay
out
our
whole
estate
for
this
pearle
?
Or
should
wee
hide
our
talent
in
a
napkin
,
and
not
lay
it
out
,
or
employ
it
,
seeing
by
use
and
returne
it
increaseth
?
It
would
grieve
a
man
to
see
so
many
good
husbands
for
the
world
,
to
be
such
starke
unthrifts
for
their
soules
.
VI.
Motive
.
Consider
we
the
meanes
that
God
hath
affoorded
us
for
our
growth
in
sanctification
:
1.
Gods
readinesse
and
care
to
fit
us
for
the
duty
,
so
as
no
want
is
in
him
:
for
while
hee
pleaseth
to
continue
any
meanes
unto
us
,
hee
shewes
his
readinesse
(
though
wee
faile
in
using
the
meanes
)
to
bring
us
to
the
end
;
seeing
hee
supplieth
meanes
of
growth
,
he
is
ready
in
them
to
adde
more
grace
.
This
blessed
meanes
is
the
sweete
liberty
of
the
preaching
of
the
Gospell
,
by
which
he
offereth
to
make
our
hearts
of
evill
good
,
of
good
better
;
he
offereth
by
it
not
onely
to
worke
faith
where
it
is
wanting
,
but
to
adde
to
faith
that
which
is
wanting
to
it
,
and
so
to
bring
it
to
certainty
and
assurance
.
So
also
the
assistance
of
his
Spirit
in
prayer
:
To
whom
more
is
given
,
of
him
shall
more
be
required
:
so
to
whom
God
affoords
more
meanes
of
holinesse
,
hee
expects
more
fruite
of
holinesse
.
Never
any
Nation
,
never
any
Age
was
before
us
,
no
nor
neare
us
,
in
the
glorious
meanes
:
Never
had
our
fathers
that
light
,
that
constant
Ministery
,
those
encouragements
,
those
precepts
,
those
many
examples
which
we
enjoy
:
they
counted
the
crummes
of
our
table
liberall
fare
.
To
heare
the
prayers
read
in
English
made
them
weepe
for
joy
.
To
have
a
peece
of
Scripture
translated
was
the
hazard
of
their
lives
.
We
reade
of
some
that
did
give
a
whole
loade
of
hay
for
a
few
chapters
of
Saint
Iames
in
English
.
Two
or
three
could
not
conferre
together
of
any
good
thing
in
those
tyrannous
times
,
but
they
might
have
scaped
farre
better
for
felony
.
Yet
oh
the
holinesse
,
the
honesty
,
the
zeale
and
grace
of
those
godly
men
,
whose
crowne
is
,
that
they
were
as
farre
afore
us
in
grace
as
wee
are
before
them
in
meanes
:
If
ever
Age
could
blush
,
ours
might
be
it
.
And
as
the
Land
in
generall
,
so
this
place
hath
beene
before
other
places
in
constant
and
glorious
meanes
:
what
our
growth
is
,
the
world
sees
,
very
unanswerable
to
them
,
very
unthankfull
to
God
for
them
.
Capernaum
needed
nothing
but
Christs
great
workes
to
condemne
her
:
Looke
upon
her
,
and
learne
in
time
to
loathe
her
unthankfulnesse
.
That
your
spirit
,
soule
,
and
body
may
be
kept
blamelesse
.
NOw
we
are
by
the
assistance
of
God
to
proceede
unto
the
second
petition
in
this
prayer
,
for
full
holinesse
in
speciall
by
enumeration
of
parts
:
Where
for
the
meaning
of
the
Apostle
we
have
considered
already
,
-
1.
What
are
these
parts
.
-
2.
How
are
they
said
to
be
blamelesse
.
In
that
the
Apostle
prayeth
how
that
they
might
be
kept
blamelesse
;
hence
we
learne
,
That
Christians
must
not
onely
labour
to
attaine
a
full
measure
of
grace
,
but
also
to
keepe
it
.
So
it
is
as
commendable
to
keep
our selves
blamelesse
as
to
make
our selves
blamelesse
.
Timothy
,
Keepe
thy selfe
pure
:
thinke
not
all
is
well
when
thou
hast
gotten
grace
,
righteousnesse
and
holinesse
,
but
keepe
thy selfe
pure
:
for
know
it
is
no
lesse
vertue
to
keepe
grace
,
than
to
get
it
.
Iude
21.
Keep
your selves
in
the
love
of
God
:
and
againe
,
Keep
that
thou
hast
obtained
,
lest
another
take
thy
crowne
.
And
the
rather
,
keepe
a
mans
selfe
blamelesse
and
unspotted
without
just
crimes
in
the
world
,
and
this
is
,
to
keepe
himselfe
blamelesse
.
spirits
,
soules
,
and
bodies
,
are
of
most
incomparable
value
,
nothing
so
worth
keeping
as
this
.
First
,
what
a
precious
blood
was
shed
for
to
redeeme
them
.
Secondly
,
if
these
be
lost
,
what
price
can
recover
them
?
what
shall
a
man
give
for
the
recompence
?
Nothing
but
the
blood
of
Christ
;
tread
that
under
foote
nothing
can
recover
it
:
a
treasure
must
be
kept
most
carefully
:
but
a
godly
mans
heart
is
a
good
treasurie
,
sending
out
good
things
.
A
worldlings
treasure
is
without
him
,
and
that
he
holds
fast
:
but
the
godly
mans
treasure
is
within
him
,
he
layes
hold
upon
faith
and
grace
in
Christ
,
and
these
hee
holdes
worth
the
keeping
;
but
for
the
things
of
the
world
they
are
not
worth
the
keeping
in
safe
custody
.
If
they
be
not
kept
till
the
day
of
Christ
,
they
are
lost
eternally
:
there
is
no
time
of
keeping
them
but
the
present
;
neglect
that
,
there
is
no
salvation
.
4.
The
necessity
of
keeping
our selves
blamelesse
is
exceeding
great
.
First
,
the
whole
frame
of
mans
heart
is
evill
,
the
whole
naturall
spirit
imagineth
evill
continually
,
Gen.
6.5
.
Secondly
,
and
for
the
parts
:
1.
The
conscience
is
darkened
,
by
the
blacke
darknesse
of
ignorance
;
and
impured
by
a
thousand
sinnes
of
most
ugly
hue
.
2.
The
thoughts
,
which
in
the
day
of
Gods
appearing
shall
either
accuse
or
excuse
,
Rom.
2.15
.
are
naturally
vaine
,
roving
,
and
stragling
from
God
.
3.
The
affections
,
which
are
of
great
force
to
good
or
evill
.
If
they
be
sinfull
,
they
are
as
wings
to
carry
us
as
slaves
to
the
most
barbarous
and
unnaturall
evills
,
and
ever
pulling
us
aside
to
the
world
and
lusts
:
As
Cain
to
hate
and
murder
his
innocent
brother
:
C
ham
to
lay
open
his
fathers
nakednesse
:
Iudas
to
betray
the
most
righteous
Sonne
of
God
.
But
if
they
bee
rightly
ordered
,
they
are
powerfull
instruments
of
excellent
duties
,
and
as
wings
to
carry
us
to
the
high
pinnacles
of
Christianity
.
All
excellencies
have
beene
brought
out
of
the
strong
affections
of
grace
.
Thirdly
,
Looke
upon
our selves
in
the
presence
of
grace
,
the
cleanest
house
will
gather
soyle
if
it
be
not
daily
swept
;
the
brightest
vessells
take
rust
,
if
not
often
scoured
and
oyled
:
enemies
chased
will
turne
head
againe
,
trees
lopped
will
grow
againe
,
nature
expelled
returnes
againe
,
fire
quenched
will
kindle
againe
:
and
therefore
all
watch
is
little
enough
.
Fourthly
,
Looke
on
our selves
in
that
to
which
we
are
called
and
set
apart
by
grace
,
to
be
sonnes
of
God
,
Temples
of
the
Spirit
of
God
,
mansions
for
God
and
Iesus
Christ
to
come
into
us
and
suppe
with
us
.
How
carefull
are
we
to
cleanse
our
houses
from
all
filth
,
when
we
are
to
give
entertainment
to
an
honourable
friend
;
whom
wee
are
sure
will
be
ready
to
pry
into
every
corner
,
as
the
Lord
will
surely
doe
when
hee
commeth
into
us
.
Be
we
incited
to
keepe
our selves
blamelesse
.
First
,
for
the
generality
,
our
Apostle
saith
the
whole
man
,
consisting
of
soule
,
body
;
and
the
whole
spirit
,
soule
,
and
body
:
for
bonum
est
ex
causis
integris
,
malum
ex
quolibet
defectu
,
if
any
part
be
blemished
,
the
whole
is
blamed
.
Secondly
,
keepe
all
or
none
:
God
will
have
all
or
none
;
no
polluted
part
shall
get
into
his
presence
,
hee
will
have
no
part
of
a
divided
man
.
Thirdly
,
the
Saints
tooke
themselves
bound
to
keepe
all
.
Above
all
David
will
looke
to
his
heart
,
and
looke
to
his
thoughts
,
and
hee
will
have
an
eye
to
his
will
,
I
have
vowed
and
will
performe
:
and
then
to
his
mouth
,
he
will
keepe
that
as
with
a
bid
and
bridle
:
and
to
his
wayes
,
Psal.
39.1
.
Then
he
will
lift
up
his
hands
to
the
Law
,
and
then
refraine
his
feete
from
every
evill
way
.
Fourthly
,
The
danger
of
not
looking
to
the
whole
:
a
thorne
in
the
foote
may
fester
;
a
gangrene
in
one
part
is
deadly
:
one
poyson
in
the
body
,
one
part
without
armour
is
the
ruine
of
the
whole
.
spirit
,
and
soule
,
and
then
the
body
.
First
wash
the
inside
,
saith
our
Saviour
;
get
faith
which
is
a
purifier
,
apprehending
Christs
righteousnesse
:
for
,
1.
Can
wee
draw
a
cleane
thing
from
that
which
is
uncleane
,
Iob
14.4
.
or
sweete
fruite
from
a
bitter
roote
.
2.
Satan
lyeth
closest
here
,
as
a
serpent
in
thickets
.
3.
It
is
the
most
compendious
way
,
to
damme
a
streame
in
the
fountaine
;
to
quench
the
fire
in
the
sparke
,
else
if
it
live
within
it
will
kindle
and
flame
,
on
tinder
or
tow
:
where
the
disease
begins
,
there
must
begin
the
remedie
.
4.
God
lookes
out
of
what
treasurie
good
things
come
;
if
not
out
of
the
good
treasury
of
the
heart
,
if
not
from
a
pure
heart
,
if
not
from
faith
,
all
is
sinne
:
hence
the
workes
of
unregenerate
men
,
as
good
in
shew
,
and
beautifull
,
are
rejected
;
because
they
flow
not
from
a
pure
fountaine
,
and
mites
with
the
heart
put
to
them
weigh
downe
many
glorious
workes
.
5.
Distinguish
thy selfe
from
the
hypocrite
,
he
washeth
the
outside
,
Pilate
washeth
his
hands
,
not
his
heart
,
as
if
sinne
stucke
onely
in
the
fingers
ends
:
the
harlot
wipes
her
mouth
,
and
it
was
not
shee
.
But
wee
are
to
know
that
the
Lord
is
as
well
angry
with
intentions
,
and
inward
impurity
;
Here
we
will
somewhat
largely
consider
certaine
directions
for
each
of
them
.
I.
Directions
for
the
Spirit
.
First
,
Labour
to
have
a
right
spirit
renewed
within
thee
,
Psal.
51.10
.
Now
to
a
right
spirit
there
goe
five
things
.
1.
Illumination
,
a
contrite
spirit
is
acceptable
,
and
the
poore
in
spirit
are
blessed
,
and
blamelesse
,
Matth.
5.3
.
3.
Purity
of
spirit
,
which
is
attained
by
daily
bringing
in
and
increasing
of
the
graces
of
the
Spirit
,
as
faith
,
love
of
God
,
sincerity
,
charity
,
mercy
,
meeknesse
,
&c.
these
fruites
of
the
Spirit
argue
cleannesse
of
spirit
,
though
it
were
formerly
never
so
foule
and
blame-worthy
:
Col.
3.12
.
Decke
the
minde
with
graces
.
4.
Spirituall
worship
,
Rom.
1.9
.
Whom
I
serve
in
my
spirit
:
not
bodily
,
formally
,
hypocritically
,
coldly
,
but
with
my
whole
heart
,
in
sincerity
and
fervency
.
This
fervency
is
a
motion
of
Gods
Spirit
,
inflaming
the
spirit
of
the
beleever
with
great
love
of
God
,
and
hatred
of
whatsoever
hee
hateth
.
And
where
this
spirituall
worship
stands
up
in
the
Spirit
,
downe
must
Dagon
goe
,
and
all
the
idols
that
men
have
set
up
in
their
hearts
,
downe
goes
the
externall
and
carnall
worship
of
civill
men
,
who
(
what
ever
they
pretend
)
respect
not
in
their
spirit
the
worship
and
service
of
God
,
but
their
owne
pleasures
,
ends
,
and
praise
,
and
that
in
their
most
slightly
duties
.
5.
The
testimony
of
the
Spirit
,
that
thou
art
the
child
of
God
,
Rom.
8.16
.
This
testimony
is
sure
,
when
the
Spirit
of
God
renewes
our
spirits
,
and
upon
firme
and
unfailing
grounds
makes
us
able
to
call
God
Father
,
working
sound
tranquillity
in
our
conscience
through
our
union
with
Christ
,
boldnesse
and
confidence
towards
God
,
fervent
love
of
God
,
constant
obedience
,
with
other
fruites
,
not
common
or
competent
to
hypocrites
.
This
testimony
sealeth
up
our
acceptance
,
yea
the
inheritance
of
children
:
The
spirit
that
wants
any
of
these
is
not
a
right
or
renewed
spirit
.
Secondly
,
labour
(
as
Saint
Paul
did
,
Acts
24.16
.
)
for
a
good
conscience
before
God
,
and
before
men
.
To
a
good
conscience
are
required
foure
things
.
1.
Clearenesse
,
2.
Clearing
,
3.
Peace
,
4.
Watchfulnesse
.
1.
It
must
be
a
cleare
or
pure
conscience
,
2
Tim.
1.3
.
dead
workes
.
This
purity
is
not
native
,
as
it
was
in
the
first
Adam
,
but
acquisite
,
and
obtained
by
the
second
Adam
:
for
the
materiall
and
meritorious
cause
of
the
goodnesse
of
conscience
,
is
the
blood
of
Iesus
Christ
,
who
by
the
obedience
of
his
death
,
hath
freed
us
from
all
guilt
and
punishment
of
sinne
,
reconciled
us
to
God
,
and
become
our
peace
;
whereby
this
and
all
other
faculties
are
purged
through
faith
in
his
blood
.
Heb.
9.14
.
How
much
more
shall
the
blood
of
Christ
purge
our
consciences
from
dead
workes
.
The
companions
of
this
purity
of
conscience
are
two
.
First
,
a
frameing
of
conscience
to
the
rule
of
the
word
,
which
is
a
torch-light
for
the
direction
of
it
:
for
,
the
conscience
being
the
eye
of
the
soule
,
must
be
lightsome
,
not
erronious
,
blinde
,
or
doubtfull
.
Secondly
,
a
studie
to
preserve
the
purity
,
and
himselfe
unspotted
before
God
and
man
,
and
no
man
hath
purity
of
conscience
that
wanteth
this
care
.
First
,
when
it
beares
witnesse
concerning
our
sinnes
:
1.
That
there
is
no
sinne
we
have
committed
but
we
have
repented
the
same
.
2.
There
is
none
committed
,
but
wee
hate
it
,
wee
purpose
against
it
,
and
keepe
a
watch
that
it
be
never
committed
any
more
.
Secondly
,
when
it
witnesseth
concerning
our
persons
,
that
we
are
now
righteous
and
justified
by
faith
in
Iesus
Christ
:
of
uncleane
blackmores
we
are
washed
and
made
white
in
his
blood
,
and
sonnes
of
God
;
who
of
an
enemy
is
become
a
friend
and
Father
to
us
.
Thirdly
,
when
it
witnesseth
concerning
our
graces
;
that
as
by
the
former
wee
are
freed
from
the
guilt
of
sinne
,
so
we
are
now
freed
from
the
power
of
sinne
,
and
are
no
more
servants
of
unrighteousnesse
,
but
now
our
conscience
tells
us
we
are
in
part
sanctified
:
that
the
evill
wee
doe
,
wee
hate
;
and
love
the
good
wee
doe
not
:
and
that
in
the
inner
man
we
delight
in
the
Law
of
God
.
Fourthly
,
when
it
witnesseth
concerning
our
course
and
actions
,
that
now
they
are
wrought
according
to
God
,
by
the
warrant
of
his
word
,
and
because
he
hath
commanded
so
to
doe
them
.
Happy
is
that
man
that
his
conscience
tells
him
,
that
his
will
is
now
framed
to
Gods
will
;
and
in
regard
of
Evangelicall
obedience
,
which
stands
in
true
purposes
and
endeavours
,
hee
may
say
,
since
the
time
of
his
calling
unto
the
grace
of
the
Gospell
,
with
the
Apostle
,
Acts
23.1
.
I
have
lived
in
all
good
conscience
untill
this
day
.
3.
It
must
be
a
peaceable
conscience
,
in
that
hee
hath
done
or
not
done
:
it
is
at
peace
with
God
,
4.
It
must
be
a
watchfull
,
David
,
I
have
done
very
foolishly
.
Object
.
But
doth
not
a
bad
conscience
shew
some
remorse
after
sinne
:
what
else
did
Iudas
?
Answ.
Yes
,
but
with
this
difference
:
1.
A
bad
conscience
hath
some
scratch
on
the
outside
,
and
sometimes
a
deeper
gash
,
and
an
incurable
wound
,
but
it
never
goes
on
to
godly
sorrow
,
as
a
good
conscience
doth
.
2.
It
seekes
not
to
the
remedy
,
but
sinkes
under
the
burden
,
the
wound
bleedes
to
death
,
as
in
Iudas
.
Secondly
,
a
good
conscience
watcheth
to
all
good
duties
,
and
occasions
,
desirous
to
please
God
in
all
things
,
and
at
all
times
,
according
to
the
conscience
enlightened
.
This
pure
,
clearing
,
peaceable
and
waking
conscience
,
is
necessary
to
an
unblameable
and
renewed
spirit
.
Thirdly
,
seeing
the
true
evidences
of
the
purenesse
and
holy
temper
of
the
spirit
,
thoughts
and
cogitations
.
Here
1.
Choose
them
so
as
thou
be
sure
thy
heart
be
a
receptacle
of
holy
thoughts
:
Let
the
wicked
forsake
his
thoughts
,
knowing
that
evill
thoughts
are
as
damnable
as
evill
actions
:
Acts
8.22
.
pray
if
thy
thoughts
may
be
forgiven
;
which
implies
guilt
.
Some
thou
shalt
finde
wandering
,
roving
thoughts
,
which
must
be
taken
up
as
vagrants
,
and
corrected
,
lest
as
Dinah
thou
be
defiled
and
corrupted
with
fleshly
lusts
;
passe
them
away
quickly
.
Some
other
thou
shalt
find
idle
thoughts
but
unnecessary
:
send
them
away
,
harbour
no
idle
thoughts
,
nor
yet
cast
them
out
without
censure
and
disgrace
.
Some
are
perhaps
lawfull
,
but
lesse
necessary
,
put
these
of
till
another
time
,
that
the
more
necessary
may
take
up
the
roome
.
Some
are
unruly
thoughts
rising
up
against
against
God
or
men
,
thoughts
of
infidelity
,
of
revenge
,
dishonourable
thoughts
against
Gods
servants
and
ordinances
:
all
such
disordered
and
proude
thoughts
must
be
brought
into
the
subjection
of
God
,
1
Cor.
10.4
.
2.
Watch
them
well
,
being
so
infinite
,
To
enforce
this
watch
,
know
,
it
differenceth
from
an
hypocrite
:
First
,
an
hypocrite
can
watch
over
words
and
actions
in
respect
of
man
,
but
a
godly
man
watcheth
over
his
thoughts
;
onely
the
true
sanctified
man
makes
conscience
of
the
tenth
commandement
,
for
the
government
of
his
thoughts
and
desires
.
Secondly
,
it
differenceth
from
a
wicked
man
,
who
dare
not
act
many
evils
,
but
none
so
foule
,
but
hee
dare
insatiably
minde
and
contemplate
them
.
Here
is
a
difference
;
whereas
wicked
men
are
most
carelesse
of
their
thoughts
;
the
godly
have
most
complained
of
them
,
Rom.
7.
and
then
have
beene
most
truly
comforted
in
them
,
whiles
the
conscience
of
thoughts
hath
beene
a
true
triall
of
their
sincerity
.
3.
Labour
to
feede
thy
thoughts
,
1.
with
the
sweetest
,
Seeke
the
things
which
are
above
,
Iesus
Christ
and
his
merits
,
the
happinesse
of
heaven
,
and
the
chiefe
good
which
is
God
himselfe
.
O
how
might
the
minde
be
fed
and
ravished
with
these
contemplations
!
what
sweetnesse
might
a
man
sweeten
and
season
the
dayes
of
his
vanity
withall
,
if
he
would
minde
heavenly
things
,
and
thinke
on
the
way
thither
?
Is
it
not
a
description
of
ancient
beleevers
,
to
thinke
on
his
name
?
Mal.
3.16
.
Secondly
,
the
most
necessary
&
profitable
thoughts
are
,
1.
to
thinke
often
of
our
sinnes
,
both
to
call
to
minde
some
sinne
past
unrepented
;
as
also
to
prevent
some
sinne
thrusting
in
.
2.
To
thinke
on
good
duties
,
to
excite
to
some
duty
neglected
,
and
to
apprehend
occasion
and
season
of
some
offered
unto
us
3.
Of
the
vanity
of
this
life
,
and
our
departure
hence
.
4.
Of
Gods
comming
to
judgement
,
and
our
finall
account
and
reckoning
.
Prov.
14.22
.
To
them
that
thinke
on
good
things
,
shall
be
mercy
and
truth
.
Now
whereas
some
thinke
thoughts
free
;
and
others
conceit
liberty
,
and
impossibility
,
and
most
no
necessity
of
this
guiding
the
conscience
and
thoughts
:
To
them
I
say
,
First
,
as
thoughts
be
so
are
words
,
and
actions
:
out
of
the
heart
commeth
thefts
,
adulteries
;
therefore
rectifie
these
.
Secondly
,
good
thoughts
are
evidences
of
the
Spirits
presence
,
being
his
immediate
motions
,
wee
of
ourselves
not
able
to
thinke
one
good
thought
,
1
Cor.
2.5
.
Thirdly
,
God
will
call
them
to
strict
account
,
and
in
judgement
make
inquisition
after
them
,
their
thoughts
shall
accuse
or
else
excuse
one
another
,
Rom.
2.15
.
Fourthly
,
even
good
thoughts
are
recompenced
:
David
had
but
a
thoughts
to
build
the
house
of
God
,
and
God
rewarded
it
with
building
him
an
house
,
and
stablishing
him
a
kingdome
,
2
Sam.
7.16
.
and
Psal.
32.
I
thought
I
would
confesse
my
sinne
,
and
thou
forgavest
me
all
.
The
Prodigall
thought
to
returne
,
and
his
father
thought
to
meete
him
.
Thus
carry
thy
thoughts
,
begin
the
day
with
holy
thoughts
and
meditations
,
which
is
a
sweete
seasoning
.
In
the
night
call
them
in
to
thinke
of
God
and
holy
things
:
adde
prayer
to
keepe
them
in
temper
,
2
Chron.
18.29
.
Fourthly
,
The
memory
must
be
made
and
kept
unblameable
.
And
that
is
two
wayes
:
Remember
,
and
forget
not
how
thou
provokedst
the
Lord
to
anger
in
the
wildernesse
.
The
memory
is
Gods
register
and
officer
;
and
though
now
there
be
none
in
office
,
yet
in
the
day
of
Christ
it
will
bring
forth
the
records
which
seemed
to
be
lost
:
a
prelude
and
taste
whereof
wee
see
in
such
as
are
distressed
in
conscience
.
2.
When
we
keepe
good
lessons
in
our
memory
:
Rev.
3.3
.
Remember
how
thou
hast
received
,
and
heard
,
and
hold
fast
,
and
repent
.
II.
Directions
to
keepe
the
soule
unblamable
.
Every
man
may
holde
himselfe
bound
in
conscience
,
and
charged
by
God
with
the
safe
custody
of
his
owne
soule
under
God
:
Deut.
4.9
.
Take
heede
to
thy selfe
,
and
keepe
thy
soule
diligently
.
A
man
would
be
loath
to
forfeit
a
joynt
of
his
body
by
heedlesnesse
:
how
carefully
doe
men
looke
to
their
eyes
,
heads
,
hands
,
and
every
member
,
and
the
least
part
of
the
body
,
and
yet
more
carefully
to
the
whole
body
;
and
this
nature
teacheth
every
man
:
But
is
not
the
soule
that
better
part
,
that
calls
for
so
much
more
care
and
circumspection
;
and
this
grace
teacheth
us
to
keepe
our
soule
above
all
;
for
if
a
man
lose
his
soule
,
what
recompence
shall
he
give
for
it
?
Now
because
that
in
the
soule
is
included
,
1.
the
heart
,
2.
the
will
,
3.
our
affections
,
all
these
faculties
in
the
soule
must
be
kept
safe
as
the
soule
it selfe
,
and
layes
upon
us
a
necessity
to
watch
them
narrowly
.
First
,
for
the
keeping
of
thy
heart
the
precept
is
,
●eep
thy
heart
with
al
diligence
,
for
thence
issueth
life
or
death
the
chiefe
part
of
the
body
is
heart
,
the
fountaine
of
life
,
and
the
chiefe
care
is
to
keepe
that
sound
;
so
the
soule
,
the
heart
,
desires
,
and
choyces
,
are
to
be
chiefly
intended
,
for
thence
are
the
issues
of
life
or
death
.
And
indeed
according
to
the
well
tending
or
neglect
hereof
the
constant
course
of
holinesse
is
either
furthered
or
hindered
.
Besides
,
nature
in
the
framing
of
mans
body
begins
with
the
heart
,
and
the
liver
,
and
other
inward
vitalls
,
and
comes
last
to
the
face
and
other
outward
parts
;
teaching
us
the
method
in
grace
where
to
begin
our
frame
:
keepe
the
heart
well
and
unblameable
,
Fist
,
This
exercise
of
painefull
mortification
of
sinne
is
the
entrance
into
possession
of
a
good
heart
,
and
the
grounds
of
all
soundnesse
in
religion
,
whereas
they
onely
prove
unsound
and
rumous
in
religion
who
never
were
soundly
humbled
,
nor
traded
in
selfe-deniall
,
as
that
building
,
when
the
foolish
builder
would
not
be
at
paine
to
diggge
deepe
whereby
to
lay
a
firme
and
sure
foundation
.
cleane
heart
:
Blessed
are
the
pure
in
heart
,
Matth.
5.
striving
after
inward
purity
as
well
as
outward
:
For
these
an
hypocrite
can
resist
,
an
hypocrite
can
wash
the
outside
,
and
may
seeme
to
others
to
be
pure
and
blamelesse
:
But
an
heart
desirous
to
free
it selfe
from
blame
,
deadly
hates
naturall
pollutions
,
filthinesse
of
heart
,
vile
thoughts
and
lusts
;
and
because
it
cannot
be
cleane
without
faith
,
which
is
an
inward
purifier
,
it
labours
for
the
increase
of
faith
in
the
meanes
,
to
apprehend
Christs
merits
and
holinesse
.
And
because
the
word
is
a
meanes
of
purifying
and
cleansing
the
heart
,
as
Psal.
119.9
.
and
Christ
saith
they
are
all
cleane
by
the
word
,
he
will
shew
himselfe
in
embracing
the
word
,
in
heeding
of
it
,
and
framing
himselfe
according
to
the
rules
of
it
,
and
apply
his
heart
unto
it
.
And
because
a
fusty
vessell
is
not
fit
for
sweete
waters
,
he
will
still
and
still
be
cleansing
his
heart
,
that
it
may
be
capable
of
the
word
.
And
because
by
nature
the
heart
is
foule
,
and
doth
every
day
contract
some
filthinesse
,
wash
it
with
the
blood
of
Christ
,
and
get
neare
unto
Christ
to
have
part
in
his
holinesse
,
and
get
the
beesome
of
the
Law
to
sweepe
it
daily
;
and
by
the
exercise
of
repentance
and
mortification
,
daily
part
with
the
uncleannesse
of
flesh
and
spirit
.
Thirdly
,
see
it
be
a
single
and
sincere
heart
,
called
a
true
heart
,
Heb.
10.22
.
Let
us
draw
neere
to
God
with
a
true
heart
,
void
of
guile
,
of
deceit
,
of
dissimulation
:
with
such
an
heart
as
Nathaniels
was
,
commended
by
Christ
,
a
true
Israelite
in
whom
was
no
guile
.
This
is
the
heart
of
Gods
delight
,
1
Chron.
29.17
.
Now
you
shall
know
the
singlenesse
of
it
1.
By
this
,
it
is
not
one
heart
,
in
one
estate
,
2.
You
shall
know
a
good
heart
by
this
,
it
cares
rather
to
bee
good
than
seeme
so
,
it
is
more
carefull
to
have
grace
than
seeme
to
have
it
,
it
doth
not
onely
abstaine
from
evill
but
abhorre
it
,
Rom.
12.9
.
True
godlinesse
and
soundnesse
of
heart
consists
in
the
power
of
godlinesse
,
it
doth
not
onely
forbeare
the
sinne
it
loved
,
but
loathes
it
,
as
the
sicke
stomack-doth
loathe
that
meate
most
,
that
it
once
surfeited
on
,
and
what
once
cast
up
,
it
ever
hateth
it
.
3
▪
It
will
be
religious
alone
,
and
if
it
cannot
get
company
it
will
be
singular
,
●
good
heart
will
walke
to
heaven
alone
if
it
cannot
get
company
;
it
would
rather
have
company
,
but
if
it
cannot
it
will
rather
goe
alone
to
heaven
,
than
any
where
else
with
company
.
Ioshuah
saith
,
I
will
goe
my
way
,
if
you
will
not
goe
with
me
I
will
not
goe
yours
:
As
for
me
,
I
and
my
house
will
serve
the
Lord
.
And
Lot
in
the
midst
of
a
naughty
generation
did
not
follow
that
patterne
,
but
walked
alone
in
his
owne
way
.
Eliah
stood
alone
for
the
worship
of
God
:
and
in
Iohn
11.
Mary
desired
that
her
sister
would
come
and
sit
with
her
at
Christs
feete
;
but
she
will
sit
downe
alone
if
Martha
will
not
:
so
a
good
heart
will
if
it
can
get
company
to
heaven
,
and
be
glad
of
it
,
but
if
it
cannot
it
will
goe
alone
:
But
a
false
heart
will
looke
at
rulers
,
at
rich
men
,
at
safety
among
men
,
at
lawes
,
at
multitudes
,
and
cannot
abide
the
reproach
of
singularity
.
Fourthly
,
see
thy
heart
be
well
watched
,
for
it
will
soone
be
bowed
away
from
God
.
1.
Suspect
the
deceit
of
it
,
for
it
is
deceitfull
above
all
things
,
Ierem.
17.9
.
therefore
thou
must
looke
well
to
it
,
and
to
the
flipperinesse
of
it
,
it
will
deceive
thee
else
,
deale
with
it
as
with
an
untrusty
fellow
,
set
a
watchfull
eye
over
him
to
keepe
him
from
his
flippery
trickes
.
2.
Watch
it
in
the
first
motions
of
sinfull
thoughts
,
for
these
being
admitted
defile
the
man
,
and
make
him
justly
blameable
,
Matth.
15.18
.
Consider
that
a
godly
man
is
said
to
have
right
thoughts
,
Prov.
12.5
.
and
that
his
desires
are
onely
good
,
chap.
11.23
.
not
that
his
heart
is
quite
empty
of
evill
motions
and
desires
,
but
hee
resists
and
fights
against
them
,
he
hates
them
and
repents
of
them
,
and
God
imputes
them
not
.
3.
Watch
it
in
the
least
sinnes
as
well
as
in
the
greatest
,
for
he
that
is
unjust
in
the
least
,
is
unjust
in
much
,
a
pilferer
will
easily
purloyne
a
greater
booty
.
Yea
watch
it
well
not
onely
in
sinnes
that
bring
no
benefit
,
but
in
those
that
are
somewhat
beneficiall
,
not
onely
in
things
our
inclinations
or
occasions
carry
us
not
unto
,
but
those
which
run
with
the
streame
of
nature
.
Herod
will
doe
many
things
,
but
leaves
not
Herodias
:
Iehu
destroyes
Baal
,
but
not
the
calves
,
for
that
was
now
dangerous
,
hee
feared
the
people
,
and
walked
for
all
this
in
Ieroboams
sin
that
set
them
up
.
4.
Because
thy
watch
is
not
sufficient
,
set
it
under
Gods
watch
,
keepe
thy
heart
in
Gods
presence
,
set
thy selfe
still
in
his
sight
,
and
thou
shalt
not
sinne
.
Shall
I
doe
this
(
saith
Ioseph
)
and
sinne
against
God
?
Walke
with
God
as
Henoch
did
and
avoid
blame
.
Fifthly
,
let
thy
heart
be
a
right
ordered
heart
,
Blessed
are
they
that
keepe
his
testimonies
,
they
worke
no
iniquity
.
Ierem.
32.40
.
I
will
write
my
law
in
their
hearts
,
and
they
shall
not
depart
from
it
.
Keep
the
word
,
and
it
sh●ll
keepe
thee
.
The
Lord
having
written
his
Law
in
Tables
,
made
choyce
of
the
Arke
to
lay
up
the
same
in
,
Exod.
25
.
1●
.
but
this
Arke
must
be
laid
with
pure
golde
within
and
without
;
signifying
,
that
the
proper
place
to
lay
the
word
in
is
a
sincere
heart
both
within
and
without
:
any
other
but
this
will
shut
it
out
one
time
or
other
.
2.
Thou
must
see
thy
heart
holde
and
hide
all
the
commandements
:
Psal.
119.6
.
Then
shall
not
I
be
confounded
,
when
I
have
respect
to
all
thy
commandements
.
It
is
a
generall
sinne
of
men
,
they
desire
to
have
the
word
framed
and
fitted
to
their
desirable
and
unprofitable
lusts
;
but
thou
must
come
to
the
light
as
one
carefull
to
get
a
word
for
every
action
,
and
as
one
submitted
to
the
whole
forme
of
doctrine
delivered
.
3.
Frame
thy
heart
to
the
word
,
and
never
seeke
to
have
the
word
framed
to
thy
heart
:
So
Ely
,
1
Sam.
3.18
.
The
word
of
the
Lord
is
good
:
it
was
not
fitted
to
his
heart
,
being
a
lamentable
prediction
of
his
owne
ruine
,
and
the
ruine
of
his
posterity
:
But
yet
he
fitted
his
heart
to
it
.
And
so
did
Abraham
to
the
difficult
commandement
,
Goe
and
sacrifice
thy
sonne
.
So
Hezekiah
,
2
Kings
20.19
.
Good
is
the
word
of
the
Lord
which
thou
hast
spoken
,
when
he
was
threatned
by
the
Lord
for
his
pride
:
he
frameth
his
heart
unto
the
word
and
acknowledgeth
it
good
.
For
which
end
,
our
wills
1.
must
be
denied
,
1.
Our
wills
by
nature
are
crooked
and
rebellious
,
subject
to
God
nor
can
be
so
long
as
it
is
naturall
.
Now
the
cure
of
the
crooked
will
is
to
deny
it
,
and
captivate
it
to
the
will
of
God
in
all
things
:
let
our
wills
loose
to
themselves
,
they
will
be
sure
to
approove
,
improove
,
chuse
,
and
refuse
,
cleane
contrary
to
God
.
And
therefore
as
he
that
must
set
up
a
frame
must
carry
away
the
rubbish
;
so
must
hee
deny
his
owne
will
,
that
must
frame
to
Gods
,
who
commandeth
,
Honour
mee
by
not
doing
your
owne
wills
.
2.
They
must
be
renewed
,
3.
They
must
be
freed
.
Voluntas
est
libera
quatenus
liberata
:
Sonne
sets
us
free
we
are
free
indeede
,
and
till
this
time
we
are
servants
of
sinne
,
whose
wills
are
not
their
owne
,
but
their
masters
;
we
must
every
day
seeke
more
freedome
to
good
,
and
get
grace
against
the
bondage
under
evill
,
Rom.
7.25
.
4.
They
must
be
framed
,
that
there
may
be
but
one
will
betweene
God
and
us
,
Thy
will
be
done
.
This
is
when
the
will
determines
every
thing
with
God
and
for
God
,
both
in
matter
of
faith
and
obedience
.
First
,
in
matter
of
faith
and
repentance
.
If
the
will
of
God
in
the
Gospell
require
repentance
of
sinne
,
and
to
beleeve
in
Iesus
Christ
;
let
thy
will
determine
now
with
and
for
God
:
bewaile
thy
sinne
,
beleeve
the
promises
,
cast
thy selfe
upon
Iesus
Christ
;
claspe
the
promises
against
reason
,
as
Abraham
did
,
in
receiving
his
sonne
.
Secondly
,
in
matter
of
obedience
both
active
and
passive
.
1.
Active
,
If
the
Law
require
duties
to
be
done
to
God
or
man
,
there
God
expresseth
his
will
:
frame
now
thy
will
to
such
duties
,
be
they
never
so
difficult
,
as
Abraham
in
sacrificing
his
sonne
;
never
so
dangerous
,
as
Daniel
in
praying
to
the
God
of
heaven
,
even
under
the
sentence
of
death
.
2.
Passive
,
in
any
crosse
or
affliction
upon
thy selfe
,
or
others
:
when
God
reveales
his
will
,
determine
thy
will
with
his
,
as
David
,
Psal.
39.9
.
I
held
my
tongue
,
and
spake
nothing
,
because
thou
(
Lord
)
didst
it
.
There
must
be
but
one
will
betweene
God
and
a
faithfull
soule
,
betweene
Christ
and
a
Christian.
Quest.
How
may
I
know
my
will
thus
denied
,
renewed
,
freed
,
and
framed
to
God
?
1.
In
respect
of
it selfe
:
it
will
not
runne
before
,
but
will
waite
upon
sanctified
knowledge
,
and
renewed
reason
;
it
will
not
inthrall
the
light
of
the
minde
to
inordinate
desires
:
it
will
be
prooving
still
what
is
the
good
and
acceptable
will
of
God
.
It
will
resolve
and
purpose
that
so
long
time
as
it
is
in
the
flesh
,
to
walke
after
the
will
of
God
,
1
Pet.
4.2
.
2.
Thou
shalt
know
it
in
regard
of
sinne
.
1.
It
is
resolute
in
resistance
of
sinne
,
and
the
occasions
:
for
although
the
will
renewed
admit
sinne
,
in
respect
of
corruption
,
yet
it selfe
is
in
great
part
set
against
sinne
,
that
it
willeth
it
not
fully
,
it
purposeth
not
to
sinne
:
as
David
,
I
vowed
I
will
keepe
thy
judgements
;
it
hath
a
fast
purpose
to
cleave
to
God
:
Psal.
119.104
.
and
hates
all
the
wayes
of
falshood
.
2.
When
it
yeelds
to
sinne
,
it
is
with
griefe
,
it
doth
not
sleepe
in
sinne
so
but
that
the
heart
waketh
.
So
the
Apostle
,
Rom.
7.15
.
he
even
hateth
sinne
while
he
is
a
doing
of
it
,
I
hate
that
I
doe
.
3.
After
sinne
it
riseth
timely
by
repentance
:
if
he
fall
into
sinne
he
hardens
not
his
heart
,
Prov.
28.14
.
he
wills
it
not
neither
before
nor
after
,
there
is
a
strugling
and
a
reluctation
in
him
against
it
:
and
thus
you
may
know
the
will
rightly
framed
.
3.
In
regard
of
good
duties
:
it
will
not
onely
be
well-doing
,
but
chearefull
in
well-doing
,
he
doth
good
duties
willingly
,
freely
.
There
is
a
difference
in
doing
one
and
the
same
action
betweene
a
good
man
and
a
wicked
man
:
the
worke
of
the
will
renewed
is
not
onely
to
take
opportunity
to
doe
good
,
but
seeke
opportunity
to
doe
it
;
it
will
not
doe
good
of
constraint
,
but
will
doe
it
with
willingnesse
;
he
will
doe
it
cheerefully
,
as
a
good
Pastour
feedes
his
flocke
not
by
constraint
,
but
of
a
willing
minde
,
1
Pet.
5.2
.
Quest.
Why
should
wee
thus
looke
to
our
wills
?
Answ.
First
,
the
state
of
Christianity
is
rather
a
willing
,
than
a
doing
the
will
of
God
:
thou
that
canst
doe
no
more
,
wouldst
thou
doe
lesse
?
Secondly
,
no
greater
plague
can
befall
a
man
,
than
to
be
given
up
to
his
owne
will
,
the
holding
to
a
mans
owne
will
,
is
the
losse
of
the
will
and
soule
too
.
Thirdly
,
as
thy
will
is
pleased
with
the
sinne
,
so
it
shall
be
revenged
in
the
sorrow
of
it
:
that
will
of
thine
that
will
not
be
compelled
to
obey
,
shall
be
compelled
to
suffer
:
all
the
plagues
of
sinne
by
a
just
recompence
are
laid
upon
the
will
,
as
his
sinne
was
a
resistance
,
and
renouncing
of
the
will
of
God
:
for
in
hell
no
sinner
shall
ever
obtaine
what
hee
would
,
but
shall
ever
sustaine
what
hee
would
not
.
Thus
God
brings
the
wayes
of
the
wilfull
sinner
upon
his
owne
head
,
Ezek.
11.21
.
Now
the
rules
of
keeping
the
affections
unblameable
:
and
then
for
the
reasons
.
I.
To
keepe
thy
affections
unblameable
,
thou
must
labour
(
seeing
they
cannot
be
unblameable
if
they
be
not
good
in
the
rise
)
to
get
a
good
rise
for
thy
affections
,
a
good
motion
must
be
from
a
good
mover
,
labour
to
see
who
is
the
mover
of
thy
affections
,
whether
the
Spirit
of
God
,
or
the
wicked
spirit
,
or
thine
owne
carnall
spirit
.
Excellent
are
those
affections
that
are
moved
by
the
Spirit
of
God
,
as
when
feare
,
anger
,
love
,
joy
,
griefe
,
are
1.
grounded
on
just
causes
,
2.
guided
by
the
rule
of
renewed
reason
,
for
the
Spirit
never
moves
but
according
to
the
word
:
3.
tempered
in
ordinate
measure
,
now
they
become
servants
of
grace
.
Whereas
if
thy
owne
carnall
spirit
move
them
,
contrary
to
the
word
,
for
their
subject
,
object
,
manner
,
or
measure
;
now
they
turne
enemies
to
God
,
and
to
thine
owne
soule
.
II.
Be
sure
they
be
carried
upon
right
objects
onely
,
set
thy
affections
where
Gods
Spirit
would
set
them
.
Mary
choose
the
better
part
,
even
our
part
in
the
Gospell
and
word
of
Christ
:
and
then
entirely
love
the
friends
of
God
,
all
our
delight
must
be
in
the
Saints
that
excell
in
vertue
.
Secondly
,
the
object
of
our
anger
is
sinnes
,
not
persons
,
nor
so
much
the
sinnes
of
others
,
as
our
owne
which
are
nearer
us
.
Thirdly
,
the
object
of
our
joy
,
is
pardon
of
sinne
,
Gods
favour
and
countenance
,
Psal.
4.
It
is
wrong
placed
when
it
is
in
the
creature
,
not
in
the
Creatour
,
when
in
the
gift
,
not
in
the
giver
.
Fourthly
,
the
object
of
our
patience
,
is
evills
of
punishment
which
we
must
patiently
suffer
,
but
not
evills
of
sinne
as
Moses
.
Fifthly
,
of
our
feare
the
true
object
is
God
,
more
for
his
goodnesse
than
greatnesse
;
more
for
his
mercy
than
justice
:
Mercy
is
with
thee
to
be
feared
,
Psal.
130.4
.
more
lest
we
offend
him
than
be
offended
by
him
:
And
so
in
the
rest
.
What
a
businesse
now
is
it
to
keepe
our
affections
upon
allowed
and
warrantable
objects
?
III.
In
these
best
objects
,
see
they
be
most
vehement
and
intense
.
To
doe
this
observe
these
rules
.
First
,
bestow
on
the
best
things
the
best
affections
:
thou
must
love
the
Lord
thy
God
with
all
thy
soule
,
all
thy
heart
and
strength
;
nay
more
,
thou
must
delight
thy selfe
in
the
Lord
,
which
goes
beyond
love
,
Psal.
37.4
.
delight
thy selfe
in
the
Lord
,
make
him
thy
chiefe
,
seeke
God
himselfe
,
the
peace
of
God
,
the
favour
of
God
,
the
glory
of
God
with
most
fervent
affections
.
Secondly
,
love
and
affect
all
things
in
God
,
and
for
God
,
and
God
onely
for
himselfe
;
thou
must
love
nothing
like
him
,
much
lesse
above
him
,
and
least
of
all
against
him
:
in
all
his
creatures
,
in
all
his
actions
,
in
all
his
gifts
labour
to
taste
his
sweetnesse
,
Psal.
34.8
.
true
love
of
the
word
is
to
love
God
in
his
word
,
the
true
love
of
our
neighbour
is
to
love
God
in
our
neighbour
,
&c.
Thirdly
,
get
your
affections
more
to
heaven
than
earth
,
as
an
higher
and
more
noble
object
,
Col.
3.2
.
it
is
not
enough
to
affect
heavenly
things
unlesse
thou
doest
it
with
the
chiefest
of
thy
affections
.
Set
your
affections
on
things
above
,
and
not
on
things
below
,
that
is
,
comparatively
:
for
two
Masters
cannot
be
served
with
like
affection
,
we
must
seeke
spirituall
and
heavenly
things
simply
and
absolutely
,
as
being
simply
good
,
and
to
be
affected
and
asked
,
whatsoever
become
of
other
things
;
but
temporall
and
earthly
with
condition
and
limitation
,
as
being
but
conditionally
good
at
the
best
.
IIII.
Hate
the
worst
things
most
.
The
worst
thing
of
all
is
sinne
,
it
is
simply
evill
,
and
so
is
nothing
else
:
wee
must
then
hate
sinne
more
than
punishment
;
sinne
simply
and
directly
resisteth
Gods
glory
,
so
doth
not
punishment
,
makes
for
it
it
in
the
manifestation
of
his
justice
.
A
wise
man
should
rather
chuse
hell
than
Gods
offence
.
Sorrow
for
nothing
so
much
as
thy
owne
sinne
,
count
nothing
so
shamefull
as
that
,
and
thy selfe
for
it
;
feare
the
evill
of
sinne
more
than
the
evill
of
torment
,
because
evill
of
sinne
is
more
evill
.
V.
Rejoyce
in
nothing
so
much
as
in
the
pardon
of
sinne
,
the
righteousnesse
of
Christ
,
the
favour
of
God
,
and
that
thy
name
is
written
in
the
booke
of
life
,
Luk.
10.20
.
Get
Gods
image
into
thy
affections
,
frame
thy
affections
to
God
,
for
matter
,
manner
,
and
measure
,
to
love
or
hate
most
where
God
loveth
and
hateth
,
for
so
doth
the
man
after
Gods
owne
heart
.
First
,
God
loveth
his
Sonne
Iesus
Christ
above
all
men
and
Angels
,
so
must
then
the
Christian
esteeme
Iesus
Christ
above
ten
thousand
.
Secondly
,
God
loveth
his
word
dearely
as
himselfe
,
being
a
resemblance
of
himselfe
in
all
his
Attributes
;
so
must
thou
love
the
word
as
God
himselfe
,
nothing
so
dearely
,
nothing
in
comparison
:
Psal.
119.
Oh
how
love
I
thy
word
,
all
the
day
long
it
is
my
delight
.
Thirdly
,
God
loveth
the
congregation
and
assemblies
of
his
people
,
the
places
of
his
worship
,
he
layeth
the
gates
of
Zion
above
all
the
habitations
of
Iacob
,
Psal.
87.2
.
so
must
thou
dearely
love
his
house
,
and
the
place
where
his
honour
dwelleth
,
esteeming
one
day
there
better
than
a
thousand
elsewhere
.
Fourthly
,
God
loveth
his
Saints
so
dearely
that
he
will
not
dwell
in
heaven
without
them
,
so
must
thou
love
the
Saints
dearely
for
the
image
,
and
in
imitation
of
God
.
On
the
contrary
,
the
Lord
hateth
every
sinne
with
an
infinite
hatred
,
yea
his
soule
abhorres
it
;
so
must
thou
avoid
and
hate
every
evill
way
,
even
all
the
wayes
of
falshood
,
yea
the
appearance
of
evill
,
and
the
very
garment
spotted
by
the
flesh
.
2.
He
hateth
the
society
and
congregations
of
wicked
men
,
they
shall
not
come
into
his
presence
;
so
must
we
hate
the
company
and
society
of
wicked
men
,
Psal.
26.5
.
3.
Hee
hates
wicked
and
false
doctrine
:
Revel.
2.
Thou
hatest
the
doctrine
of
the
Nicholaitans
which
I
also
hate
.
4.
Hee
hates
the
wicked
manners
and
fashions
of
men
,
though
never
so
much
approved
and
applauded
amongst
men
:
so
must
thou
hate
the
works
of
them
that
fall
away
,
they
must
not
cleave
to
thee
,
Psal.
101.3
.
Thou
that
lovest
the
Lord
,
must
hate
all
that
is
evill
,
Psal.
97.10
.
VI.
Bring
thy
affections
often
before
God
,
appeale
to
God
and
his
word
for
the
right
carriage
of
them
,
Ioh.
21.15
.
Lord
,
thou
knowest
I
love
thee
.
thou
knowest
I
love
thy
word
,
thy
servants
,
thy
house
,
thy
glory
:
So
Lord
thou
knowest
I
feare
thee
;
as
Ioseph
feared
to
sinne
against
God
:
and
Nehemiah
,
I
feare
God
.
Lord
thou
knowest
I
hate
sinne
,
and
sorrow
for
nothing
so
much
as
sinne
:
and
then
bring
them
often
to
the
rule
of
the
word
to
confine
and
bound
them
.
The
word
teacheth
that
the
measure
of
our
love
to
God
is
without
measure
,
but
the
measure
of
all
our
love
to
other
things
is
,
so
farre
as
it
may
stand
with
the
love
of
God
in
summo
,
that
is
above
all
,
it
teacheth
that
all
earthly
joy
is
with
reference
to
God
our
chiefe
joy
.
The
word
will
measure
our
anger
,
and
confine
it
to
a
small
time
,
the
Sunne
must
not
goe
downe
on
our
wrath
,
First
,
Aske
we
our selves
,
what
it
is
wee
love
or
hate
,
whether
our
affections
are
set
on
the
right
objects
,
and
carried
towards
God
,
or
against
evill
as
they
ought
to
be
.
1.
Hath
the
Spirit
carried
us
not
to
a
dislike
,
but
to
an
utter
hatred
of
all
sinne
:
none
is
so
bad
but
hateth
some
sinnes
.
The
prodigall
hates
covetousnesse
:
The
Iew
can
hate
a
Samaritane
,
and
mixt
worship
:
The
Pharise
can
say
,
I
thanke
God
I
am
no
extortioner
,
no
adulterer
:
But
just
hatred
excited
by
the
Spirit
is
generall
of
whole
kindes
against
all
that
is
called
sinne
;
as
the
lambe
hates
all
wolves
,
and
we
hate
all
serpents
none
excepted
.
The
Law
bound
the
Iew
to
hate
all
uncleannesse
,
to
touch
none
,
but
that
defiled
onely
the
body
:
the
least
of
this
uncleannesse
impureth
the
most
precious
soule
of
man
.
2.
The
Spirit
never
raiseth
hatred
of
evill
,
but
out
of
the
love
of
good
to
which
it
is
contrary
.
Aske
we
our selves
then
,
whether
doe
we
love
or
hate
that
which
we
may
lawfully
love
or
hate
because
God
loveth
or
hateth
it
;
for
many
can
dislike
many
foule
evills
,
and
yet
be
farre
from
good
.
Many
can
forbeare
evill
because
the
law
of
nature
proclaimes
against
it
,
the
law
of
men
condemne
it
,
rulers
punish
it
,
shame
attends
it
,
a
gracelesse
man
can
doe
it
.
So
to
love
religion
,
love
the
truth
because
the
law
favours
it
,
the
kingdome
embraceth
it
,
and
for
the
present
it
is
the
safest
;
all
this
is
but
pollicie
,
an
Atheist
can
doe
it
.
But
grace
embraceth
truth
,
because
it
is
so
,
&
because
the
Truth
himselfe
honoureth
,
promoteth
and
prospereth
it
,
and
commendeth
it
to
our
love
and
trust
.
3.
For
the
manner
,
doe
wee
love
and
hate
as
God
loveth
and
hateth
,
as
he
loves
not
vices
for
persons
sake
,
so
hee
hates
not
persons
but
vices
.
Wee
know
what
workes
are
hatefull
to
God
,
but
not
whose
persons
belong
unto
him
;
therefore
wee
must
hate
the
workes
of
them
that
fall
away
,
but
shew
all
love
to
their
persons
still
.
All
which
discovers
a
great
deale
of
corruption
in
our
affections
.
First
,
Many
hate
sinnes
in
another
,
and
not
the
same
sinnes
in
themselves
,
and
this
is
the
hatred
of
the
person
and
not
of
the
sinne
.
Secondly
,
many
seeme
to
hate
evill
,
but
not
out
of
love
to
goodnesse
,
some
say
they
hate
Popery
,
but
are
farre
from
the
love
of
the
truth
;
they
dislike
grosse
profanesse
,
drunkennesse
,
adultery
,
but
have
no
affection
to
true
godlinesse
,
hatred
of
evill
is
joyned
with
cleaving
to
good
.
Thirdly
,
many
hate
most
where
God
most
loves
,
as
persons
for
grace
sake
:
and
two
sorts
of
men
are
the
butts
of
the
hatred
of
this
age
.
1.
Zealous
and
godly
Ministers
,
because
their
life
and
doctrine
reproove
evill
mens
workes
:
Ahab
hateth
Eliah
,
Hast
thou
found
mee
O
mine
enemy
?
the
more
they
love
,
the
lesse
they
are
loved
:
for
a
Minister
to
hate
mens
sinnes
,
or
to
speake
the
truth
,
doth
it
deserve
such
hatred
?
If
we
should
love
mens
sinnes
,
wee
should
hate
their
persons
,
and
if
we
hate
not
our
brothers
evill
,
we
could
not
wish
his
good
.
2.
A
generation
of
men
who
are
so
precise
,
they
will
not
sweare
,
nor
be
drunke
,
nor
game
away
their
time
,
they
are
Iewishly
strict
in
keeping
the
Saboth
;
so
zealous
as
they
cannot
abide
the
sent
of
Popery
;
they
repeate
sermons
,
pray
in
their
families
,
cleave
to
the
Scripture
,
in
all
things
so
curious
and
nice
,
they
will
touch
nothing
that
is
uncleane
.
But
are
these
hated
of
God
?
Nay
are
they
not
in
singular
favour
with
him
?
2.
Are
not
their
workes
objected
against
them
,
the
workes
of
God
imposed
by
God
upon
all
Christians
upon
paine
of
damnation
?
as
to
hate
swearing
,
to
be
strict
in
the
Saboth
,
to
detest
Popery
,
to
be
frequent
hearers
of
the
word
,
to
set
up
Gods
worship
in
the
family
,
to
cleave
to
the
Scriptures
,
and
get
out
of
the
way
of
evill
men
?
In
this
way
which
they
call
heresie
,
must
we
worship
God
.
3.
All
this
zeale
against
zeale
is
kindled
not
with
a
coale
from
the
Altar
,
but
fired
with
a
flame
from
hell
,
Iohn
15.19
.
Because
I
have
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
.
4.
How
generall
is
the
hatred
of
grace
,
by
gracelesse
men
that
pinch
and
reproach
good
affections
?
zeale
they
call
distemper
,
sorrow
for
sinne
is
but
melancholy
,
and
next
to
madnesse
;
love
of
the
word
is
but
precisenesse
,
and
more
than
needes
;
love
of
good
men
but
faction
and
partiality
;
hatred
of
every
evill
worke
but
singularity
;
holinesse
a
kinde
of
heresie
,
purity
,
hollownesse
,
and
all
that
is
nought
.
How
unlike
is
the
world
to
God
and
Christ
,
who
commended
shewes
of
goodnesse
in
the
young
man
;
never
quenched
smoking
flaxe
,
but
kindled
it
and
enflamed
it
:
and
whosoever
hateth
grace
in
another
,
first
hates
it
in
himselfe
.
5.
How
generally
doe
we
love
and
cherish
in
our selves
what
the
Lord
hateth
?
First
,
hath
hee
not
specially
manifested
his
hatred
against
an
outward
forme
of
religion
,
severed
from
the
power
and
life
of
it
?
Esay
1.14
.
My
soule
hateth
your
feasts
and
new
Moones
,
his
owne
institutions
,
because
they
were
severed
from
faith
,
truth
,
and
inward
holinesse
?
But
how
generall
is
the
profession
of
religion
without
power
?
prayer
of
words
not
of
spirit
?
hearing
without
conscience
of
doing
?
washing
the
outside
when
all
is
foule
within
?
Secondly
,
how
great
indignation
hath
he
testified
against
people
unfaithfull
in
the
covenant
,
as
a
jealous
husband
hates
the
wife
of
his
bosome
that
playeth
false
with
him
?
Ier.
12.8
.
yet
how
universall
is
our
unfaithfulnesse
to
God
?
the
contempt
of
grace
?
the
slighting
of
the
meanes
?
the
Apostacy
and
turning
backe
of
the
kingdome
from
God
?
So
as
we
see
how
our
affections
are
swerved
from
the
rule
,
and
what
great
neede
we
have
to
be
stirred
up
to
a
more
carefull
watch
over
our
affections
.
First
,
how
powerfully
they
draw
us
from
Christian
duties
;
as
,
how
they
interrupt
prayers
,
Therefore
lay
aside
all
malice
,
envie
,
&c.
and
then
receive
the
word
:
A
full
vessell
can
receive
no
liquor
;
sweete
water
in
a
fusty
vessell
is
but
lost
:
seede
cast
among
thornes
commeth
to
nought
:
how
they
unsettle
the
heart
in
grace
,
pulling
it
off
from
confidence
in
God
,
love
of
the
truth
,
from
exercise
of
grace
,
from
the
joyes
and
consolations
of
the
Spirit
:
For
as
no
man
can
see
the
beames
of
the
Sunne
when
the
heavens
are
covered
with
clouds
;
so
cannot
the
soule
discerne
the
shining
beames
of
Gods
love
when
it
is
clouded
with
passion
.
Secondly
,
how
potent
are
unruly
affections
to
draw
us
from
our
duty
,
so
suddenly
and
violently
doe
they
carry
us
into
many
sinnes
;
how
suddenly
are
great
professours
snatched
into
the
love
of
the
world
,
and
so
become
Apostates
as
Iudas
and
Demas
?
How
doth
the
love
of
the
world
draw
on
a
number
of
sinnes
,
and
drowne
men
in
lusts
and
perdition
?
How
suddenly
was
David
snatched
into
foulest
sinnes
not
watching
his
affections
?
How
was
Peter
pulled
from
his
purposes
and
promises
by
inordinate
selfe-love
to
the
deniall
of
his
Master
?
Acquaint
thy selfe
with
the
difficulty
of
guiding
the
affections
aright
,
The
feare
of
the
Lord
is
wisdome
.
All
wise
and
religious
walking
is
included
under
the
affections
:
of
the
feare
of
the
Lord
to
the
duties
of
the
whole
law
are
all
comprized
under
the
affection
of
Iob.
Secondly
,
the
comfort
of
these
duties
riseth
out
of
the
affection
rather
than
action
.
Art
thou
a
Minister
?
whether
is
thy
comfort
more
to
speake
of
good
things
than
to
affect
them
?
what
if
thou
hast
Angelicall
abilities
to
discourse
of
faith
,
love
,
zeale
,
hatred
of
evill
,
and
thy selfe
scorne
and
hate
these
things
when
and
where
thou
seest
them
?
If
I
had
all
gifts
and
want
love
,
(
saith
Paul
)
I
were
nothing
;
knowledge
puffeth
up
,
but
it
is
love
that
edifieth
.
Art
thou
a
hearer
,
and
wouldest
have
comfort
of
hearing
,
what
doest
thou
affect
in
hearing
?
to
censure
the
Preacher
,
curiously
to
feede
thy
judgement
,
or
to
enable
thy
discourse
,
this
will
not
doe
it
:
But
to
heare
with
pure
intentions
,
of
feeding
the
soule
,
of
doing
duties
to
get
our
hearts
sanctified
,
our
affections
whetted
,
our
obedience
bettered
,
and
to
get
the
power
of
godlinesse
,
and
the
power
of
the
life
to
come
within
us
,
all
which
the
Lord
knowes
is
the
intent
of
a
very
few
.
Thirdly
,
the
acceptance
of
these
duties
is
more
by
the
affection
than
the
action
;
and
the
action
without
the
affection
is
as
a
body
without
a
soule
:
yea
where
the
action
was
gloriously
performed
,
the
Lord
still
wanted
some
proportion
of
affection
;
as
in
many
of
the
Kings
of
Israel
.
Such
a
one
did
such
and
such
good
things
,
but
not
with
all
his
heart
and
affection
;
and
then
all
the
labour
is
lost
,
the
reward
perisheth
,
and
thy
expectation
is
frustrate
.
And
in
the
feeblest
actions
of
his
children
the
Lord
sees
a
good
compensation
made
of
the
defect
,
by
the
sincerity
of
the
affection
.
Secondly
,
this
care
settles
and
fastens
the
affections
upon
solid
objects
and
comforts
,
if
the
matter
of
our
joy
,
love
,
feare
,
desire
and
delight
be
God
,
the
fruite
is
internall
and
eternall
,
this
joy
none
shall
take
away
.
But
the
wicked
mans
heart
in
laughter
is
sorrowfull
,
and
for
continuance
is
as
of
thornes
crackling
under
the
pot
,
and
so
are
all
affections
displaced
on
wrong
objects
,
so
they
lose
both
affections
and
objects
.
Thirdly
,
looke
what
way
we
will
,
the
well
guiding
of
our
affections
seasons
our
lives
with
much
sweetnesse
.
1.
Looke
at
God
,
it
holds
Gods
affection
to
us
:
how
well
is
the
Lord
pleased
when
our
desires
and
affections
are
conformable
to
his
?
How
acceptable
is
our
obedience
to
him
when
wee
are
holy
as
hee
is
holy
,
mercifull
as
hee
is
mercifull
;
when
we
walke
in
love
as
he
hath
loved
us
?
when
his
affections
are
the
rule
of
ours
,
and
so
are
framed
to
his
will
,
for
all
his
affections
flow
from
his
righteous
will
.
2.
It
holds
Gods
presence
with
us
in
his
ordinances
:
Rev.
2.
the
Church
of
Ephesus
had
fallen
from
her
first
love
,
and
yet
a
little
sparke
was
left
,
shee
hated
the
doctrine
of
the
Nicholaitans
which
he
hated
,
and
therefore
the
Lord
will
not
remove
the
Candlesticke
,
at
least
if
shee
recover
her
affection
.
And
this
is
our
case
,
the
Church
of
England
is
wonderfully
fallen
from
her
first
love
;
and
why
doth
the
Lord
spare
our
Candlesticke
,
and
holde
up
our
light
,
and
peace
,
and
the
Gospell
,
above
all
Countries
about
us
?
surely
though
wee
are
fallen
from
our
first
love
and
zeale
,
yet
a
little
sparke
of
love
is
left
in
some
poore
despised
ones
,
which
holds
life
and
soule
in
us
;
and
some
hatred
of
Romish
Nicholaitans
:
for
by
the
blessing
of
God
,
the
body
of
the
kingdome
,
the
lawes
,
and
doctrine
of
the
kingdome
,
hates
the
doctrine
and
workes
of
the
Nicholaitans
;
and
for
this
weake
affection
yet
God
spares
our
Candlesticke
.
But
let
us
quicken
our
hatred
more
,
for
as
our
first
love
is
in
great
part
gone
,
so
if
our
hatred
of
evill
goe
to
,
all
is
gone
,
God
shall
see
nothing
to
spare
our
Candlesticke
.
3.
It
holds
us
with
God
in
the
sweete
fruition
of
his
ordinances
,
it
kindles
and
keepes
in
us
love
,
feare
,
zeale
in
his
service
,
which
is
the
life
of
our
service
and
soules
:
and
in
all
these
the
affection
is
more
respected
than
the
action
.
It
holds
us
fast
to
the
truth
.
What
is
it
but
zealous
affection
that
will
make
us
buy
the
truth
at
any
rate
;
what
is
the
truths
keeper
but
love
;
what
else
but
love
makes
us
labour
for
it
,
suffer
for
it
,
die
for
it
?
4.
Strong
and
earnest
affections
to
God
make
us
profitable
to
men
,
provokes
us
to
mercy
,
compassion
,
beneficence
,
helpefull
to
all
that
neede
us
.
5.
It
makes
us
enjoy
our selves
,
by
patience
wee
possesse
our
soules
,
love
holds
God
in
possession
;
charity
makes
us
possesse
our
brethren
,
and
patience
puts
us
in
possession
of
our selves
.
Sanctified
affections
uphold
the
heart
with
joy
unspeakable
and
glorious
,
and
leade
a
man
happily
to
an
happy
estate
.
6.
The
well
guiding
of
affections
begins
the
life
of
heaven
upon
earth
;
for
the
life
of
heaven
is
when
the
soule
so
cleaves
unto
God
,
as
to
become
like
him
,
when
wee
shall
never
love
any
thing
but
what
he
loveth
,
nor
hate
but
what
hee
hateth
,
and
this
perfection
wee
must
begin
even
here
upon
earth
.
III.
Now
after
the
spirit
and
soule
,
we
are
to
consider
these
directions
by
which
the
body
and
outward
man
may
be
kept
blamelesse
.
All
of
them
may
bee
reduced
to
that
precept
in
the
1
Tim.
4.12
.
Be
examples
unto
others
in
conversation
,
and
in
communication
:
the
outward
man
must
exercise
inward
grace
.
First
,
for
conversation
,
that
is
,
either
private
or
publicke
,
and
in
both
,
a
Christian
must
set
himselfe
a
patterne
of
godlinesse
:
1
Pet.
1.15
.
Be
holy
in
all
manner
of
conversation
,
in
Gods
house
,
thine
owne
house
,
in
thine
owne
closet
and
privacy
,
Psal.
101.2
.
David
walked
wisely
in
the
midst
of
his
house
.
Isaac
in
the
field
alone
meditates
and
prayeth
,
Gen.
24.63
.
yea
the
women
must
be
in
such
behaviour
as
becommeth
holinesse
,
2
Tit.
2.3
.
Rules
for
conversation
are
-
1.
Generall
.
-
2.
Particular
.
The
generall
rules
are
five
.
Glorifie
God
in
your
bodies
and
spirits
,
for
they
are
his
,
1
Cor.
6.20
.
And
then
we
glorifie
God
in
our
bodies
.
First
,
when
we
consecrate
them
to
his
service
,
leading
an
holy
and
godly
life
,
that
as
he
is
holy
we
be
also
holy
in
all
manner
of
conversation
,
1
Pet.
1.11
.
Ephes.
1.4.6
.
to
be
holy
to
the
praise
of
the
glory
of
his
grace
.
Secondly
,
when
wee
outwardly
acknowledge
and
publish
the
glory
and
majesty
of
God
,
offering
him
the
calves
of
our
lippes
,
the
sacrifices
of
praise
,
and
telling
what
hee
hath
done
for
our
soules
,
Psal.
50.23
.
he
that
praiseth
me
glorifieth
me
.
Thirdly
,
when
by
our
holy
conversation
wee
invite
others
to
glorifie
God
,
when
men
seeing
our
good
workes
glorifie
our
heavenly
Father
,
Matth.
5.16
.
And
the
reasons
of
the
precept
are
strong
.
1.
Our
bodies
they
are
his
,
by
creation
,
redemption
and
preservation
;
and
should
not
every
workmanship
serve
to
the
use
of
the
workeman
?
should
not
the
thing
bought
with
a
deare
price
be
usefull
to
the
buyer
?
2.
They
are
not
onely
his
,
but
his
Temples
.
The
law
of
nature
commands
the
Temples
of
God
to
be
kept
pure
and
cleane
:
the
Heathens
would
with
great
charge
decke
the
Temples
of
their
gods
;
though
some
that
would
goe
for
Christians
care
not
how
Gods
house
lieth
:
their
kitchins
and
stables
shall
lie
handsomer
than
Gods
house
,
if
they
can
hinder
it
in
themselves
or
others
.
Now
our
bodies
are
the
Temples
of
the
holy
Ghost
;
and
where
should
God
be
glorified
and
praised
,
and
receive
oblations
,
but
in
his
owne
Temple
?
3.
To
sinne
against
our
owne
bodies
is
to
commit
sacriledge
against
the
house
of
God
,
and
profanely
to
spoile
Gods
Temple
of
the
holy
treasures
and
vessells
that
were
laid
up
in
it
:
And
he
that
destroyes
the
Temple
of
God
,
him
will
God
destroy
,
Ierom
in
an
Epistle
to
Paulinus
tells
him
that
from
the
time
of
Adrian
to
Constantine
the
great
,
those
most
famous
and
priviledged
places
above
all
other
were
most
profaned
and
rejected
by
God
.
So
as
in
the
very
place
of
Christs
resurrection
there
was
erected
an
image
of
Iupiter
:
On
the
hill
where
the
Crosse
was
set
up
was
erected
a
marble
statue
for
Venus
,
goddesse
of
lust
.
In
Bethlem
famous
for
Christs
birth
,
was
set
the
grove
of
Adonis
,
where
the
women
at
a
set
time
every
yeare
were
wont
to
lament
Adonis
the
Parramour
of
Venus
.
Even
these
places
of
the
resurrection
of
Christ
,
of
his
passion
and
his
birth
,
the
Lord
makes
them
eye-markes
of
his
judgements
.
If
God
spare
not
the
most
holy
places
,
if
profaned
;
upholde
his
glory
in
the
Temple
of
thy
body
,
else
his
jealousie
will
not
spare
thee
.
The
second
generall
rule
,
is
,
in
Rom.
6.13
.
Take
heede
thou
give
not
up
thy
members
weapons
of
unrighteousnesse
to
sinne
,
but
of
righteousnesse
to
God
.
The
Apostle
speaketh
to
those
that
are
regenerate
,
who
are
said
to
doe
that
which
Gods
grace
makes
them
able
to
doe
:
And
first
,
drawes
their
eyes
backe
to
the
state
of
nature
and
corruption
in
which
lately
they
were
,
while
sinne
reigned
in
their
mortall
bodies
:
to
which
as
to
an
Emperour
,
1.
they
yeelded
obedience
,
2.
tooke
up
weapons
:
that
is
,
their
owne
members
,
and
powers
of
body
and
minde
in
the
defence
of
sinne
,
as
resolute
subjects
to
that
commander
.
Secondly
,
and
then
drawes
them
to
doe
as
much
now
for
grace
,
unto
which
they
are
called
,
as
they
did
for
corruption
while
they
went
freely
after
the
motions
and
commands
of
sinne
.
Give
up
your
members
weapons
of
righteousnesse
.
The
Apostle
implies
that
every
regenerate
man
stands
in
a
pitcht
field
,
wherein
the
Commander
or
Generall
is
grace
or
righteousnesse
,
the
quarrell
is
for
God
,
his
glory
,
his
cause
joyned
with
our
salvation
:
the
weapons
are
our
owne
members
,
which
we
must
give
up
to
righteousnesse
.
That
is
,
First
,
we
must
take
new
commandements
from
grace
,
as
the
souldier
depends
on
the
mouth
of
his
Generall
for
his
direction
.
Secondly
,
we
must
frame
to
ready
obedience
,
be
the
service
never
so
difficult
or
dangerous
.
Thirdly
,
stoutly
and
couragiously
fight
against
sinne
,
as
formerly
before
regeneration
we
did
for
sinne
,
and
acquit
our selves
like
men
.
And
good
reason
:
for
,
1.
Kings
are
maintained
and
held
up
in
their
throne
,
First
,
in
peace
,
by
the
ready
obedience
of
their
subjects
:
Secondly
,
in
warre
,
by
their
willingnesse
to
fight
for
them
:
If
subjects
will
doe
neither
of
these
,
the
King
must
fall
.
So
whatsoever
profession
we
make
of
grace
,
if
thus
we
withdraw
our
members
from
the
rule
,
from
the
quarrell
of
grace
;
grace
is
deposed
from
his
reigne
,
and
sinne
stands
in
his
state
and
power
.
2.
Weapons
and
Armes
are
used
in
defence
of
the
King
and
Country
,
and
the
friends
of
the
King
and
Country
,
but
not
against
them
;
it
is
high
treason
for
a
subject
to
take
up
Armes
against
his
Prince
,
none
will
doe
this
against
the
King
or
his
friends
,
but
robbers
and
common
enemies
:
So
it
high
is
treason
for
a
man
to
imploy
the
members
of
his
body
against
Grace
his
Generall
and
Commander
;
and
therefore
the
Apostle
exhorteth
us
to
give
up
our
bodies
and
members
as
weapons
of
righteousnesse
,
being
called
unto
grace
,
let
the
whole
outward
man
follow
the
commands
of
grace
.
Thirdly
,
in
our
whole
course
and
conversation
labour
to
expresse
Gods
Image
,
not
contenting
our selves
to
get
it
into
our
nature
onely
,
but
also
into
our
conversation
.
Rom.
8.1
.
Walke
not
after
the
flesh
but
after
the
Spirit
.
Men
deceive
themselves
while
they
content
themselves
with
a
supposed
presence
of
the
Spirit
,
while
there
is
no
walking
after
the
Spirit
,
which
is
a
going
after
the
Spirit
as
a
guide
and
leader
of
their
speeches
and
actions
:
for
that
man
who
must
be
freed
from
the
condemnation
of
sinne
,
must
be
freed
also
from
vaine
conversation
,
1
Pet.
1.18
.
The
power
of
sinne
must
be
beaten
downe
in
the
life
,
and
vanities
of
life
and
pleasure
must
be
suppressed
,
which
still
thrust
in
upon
them
that
professe
the
teaching
of
grace
,
who
sometimes
are
carried
after
carnall
delights
,
strange
apparell
,
lightnesse
of
carriage
,
dancing
,
gaming
and
excesse
of
pleasures
which
the
spirit
should
have
mortified
,
and
brought
in
a
cleane
contrary
course
prescribed
in
the
word
,
and
exemplified
in
the
examples
of
the
Saints
;
but
especially
in
that
unerring
patterne
Iesus
Christ
himself
,
who
was
led
by
the
Spirit
in
every
motion
,
even
the
least
.
For
thinke
we
that
the
Spirit
renewes
us
onely
within
and
not
without
?
doth
he
make
us
beleeve
as
Christians
,
and
not
live
as
Christians
?
doth
the
sappe
and
juice
of
a
tree
onely
quicken
it
within
,
and
not
cause
it
produce
fruites
outwardly
?
Thou
hast
not
received
the
Spirit
of
Christ
,
if
it
be
not
unto
thee
life
unto
righteousnesse
,
Rom.
8.10
.
that
is
,
make
thee
lively
and
active
in
all
the
wayes
of
godlinesse
.
Faith
is
not
as
a
light
under
a
bushell
;
therefore
shew
mee
thy
faith
by
thy
workes
.
Grace
is
as
a
light
in
a
cleare
lanterne
which
from
within
enlighteneth
without
.
Now
the
rather
must
we
labour
for
renovation
without
as
well
as
within
:
1.
Because
flesh
and
blood
unrenewed
shall
not
enter
into
heaven
.
2.
The
disorder
of
the
outward
man
and
members
argue
a
sinfull
and
disordered
soule
,
seeing
the
body
is
but
a
servant
of
the
soule
,
and
doth
nothing
but
by
the
Masters
direction
and
appointment
;
an
evill
eye
issueth
from
an
evill
minde
,
and
a
corrupt
tongue
moveth
according
to
the
abundance
of
the
heart
.
3.
No
outward
deformity
is
comparable
to
this
of
sinne
in
the
members
,
which
makes
the
body
to
God
indeed
vile
and
contemptible
,
as
a
dead
and
loathsome
corpes
is
to
man
.
Fourthly
,
to
keepe
the
outward
man
blamelesse
beware
of
all
unchastity
and
impurity
of
body
;
and
on
the
contrary
,
watch
unto
chastity
and
civill
honesty
.
1
Cor.
6.13
.
The
body
is
not
for
fornication
,
but
for
Christ
the
Lord
;
and
the
Lord
for
the
body
:
That
is
,
the
body
is
ordained
for
the
Lords
use
,
and
ought
to
be
imployed
to
his
glory
.
And
the
Lord
for
the
body
:
to
redeeme
and
sanctifie
the
body
as
well
as
the
soule
;
and
consequently
to
rule
the
body
and
command
that
as
well
as
the
soule
,
being
the
Lord
of
the
body
as
well
as
of
the
soule
.
And
the
same
Apostle
saith
,
the
body
is
a
member
of
Christ
as
well
as
the
soule
:
Shall
I
take
a
member
of
Christ
and
make
it
a
member
of
an
harlot
,
verse
15
?
Can
any
thing
be
more
opprobrious
unto
Christ
than
to
transforme
him
into
an
harlot
?
Can
any
thing
derogate
more
from
his
glory
and
majesty
,
or
be
more
contrary
to
his
most
holy
nature
?
Againe
,
Christs
body
was
Gods
Temple
,
Ioh.
2.21
.
Destroy
this
Temple
,
because
the
Deity
dwelt
in
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bodily
;
and
of
this
Temple
Salomons
Temple
was
but
a
type
.
So
thy
body
is
Christs
Temple
,
in
which
he
dwells
by
his
Spirit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
virtually
.
Now
the
light
of
nature
teacheth
to
preserve
Temples
pure
and
cleane
,
but
grace
much
more
to
preserve
spirituall
Temples
cleane
and
holy
.
And
therefore
as
Christ
when
he
went
into
his
Fathers
Temple
,
made
a
whip
,
and
whipped
out
buyers
and
sellers
,
and
money-changers
,
who
had
made
his
house
a
denne
of
theeves
;
so
doe
thou
in
Christs
Temple
,
which
is
thine
owne
body
,
beate
it
downe
,
Mortifie
your
earthly
members
,
fornication
,
uncleannesse
,
and
all
inordinate
affections
.
Eph.
5.3
.
But
fornication
and
all
uncleannesse
,
let
it
not
once
be
named
as
becommeth
Saints
.
The
fifth
Rule
.
Magnifie
Christ
in
thy
body
both
by
life
and
death
:
this
was
the
Apostles
care
,
Phil.
1.20
.
As
alwayes
so
now
Christ
shall
be
magnified
in
my
body
.
Thy
body
is
mortall
,
fraile
,
fading
,
yea
a
vile
body
,
Col.
3.21
.
yet
in
this
body
Christ
will
and
must
be
magnified
.
We
have
this
treasure
in
earthen
vessels
,
that
the
excellency
of
the
power
might
be
of
God
.
2.
By
holding
out
the
word
of
life
,
beare
in
thy
body
,
as
Paul
did
,
the
markes
of
the
Lord
Iesus
,
Gal.
6.17
.
fulfill
in
thy
body
the
rest
of
the
sufferings
of
Christ
,
carry
the
badge
of
a
true
Disciple
,
yea
if
God
call
thee
,
offer
up
thy
body
and
life
a
thankfull
sacrifice
,
not
in
life
onely
but
unto
death
,
if
thereby
thou
maist
magnifie
Iesus
Christ
.
Thus
did
the
faithfull
Saints
and
Martyrs
,
offering
themselves
,
the
sweetest
sacrifice
of
all
others
:
Yea
our
Lord
himselfe
comming
into
the
world
,
Heb.
10.5
.
said
,
Burnt
offerings
thou
wouldest
not
have
,
(
that
is
,
now
after
the
comming
of
Christ
)
but
a
body
hast
thou
given
me
,
that
in
this
my
body
I
might
offer
that
expiatory
sacrifice
,
of
all
which
the
other
were
but
shadowes
:
Even
so
say
thou
,
Burnt
offerings
God
calls
not
for
,
but
he
hath
given
me
a
body
to
offer
unto
him
,
and
give
up
unto
him
in
life
and
death
,
in
way
not
of
a
Propitiatory
,
but
of
an
Eucharisticall
sacrifice
of
praise
,
thereby
to
magnifie
his
name
.
5.
Thou
magnifiest
him
in
thy
body
,
when
thou
magnifiest
him
in
his
body
;
as
when
thou
admirest
the
graces
of
his
servants
,
honourest
his
members
,
delightest
in
them
that
excell
in
vertue
,
helpest
and
releevest
the
poore
Saints
;
all
which
he
taketh
as
done
to
himselfe
.
These
are
the
generall
Rules
,
now
of
the
speciall
,
for
speciall
parts
.
To
keepe
the
severall
parts
of
the
body
blamelesse
,
the
word
is
plentifull
in
severall
precepts
,
First
,
for
the
eye
to
keepe
it
unblamable
:
We
must
watch
it
well
;
for
you
must
know
that
of
all
the
sciences
there
is
none
so
quicke
a
messenger
to
the
heart
and
soule
as
the
eye
,
by
reason
whereof
it
requireth
a
strait
watch
.
God
hath
given
to
the
eye
power
to
see
every
thing
,
but
cannot
looke
into
it selfe
,
and
therefore
hee
hath
given
to
man
understanding
that
he
may
looke
into
himselfe
by
the
directions
the
Scripture
doth
afford
us
,
which
be
of
two
sorts
,
and
both
of
them
within
that
in
Iob
31.
that
because
the
eye
is
a
most
swift
messenger
unto
the
soule
,
and
most
slippery
,
as
Iob
,
make
a
covenant
with
thine
eyes
not
to
behold
vanity
.
turne
away
thine
eye
from
beholding
vanity
,
Psal.
119.37
.
Wherein
is
this
watch
?
I.
To
pull
away
thine
eyes
from
unallowed
objects
.
First
,
beware
of
an
hypocriticall
&
deceitfull
eye
,
as
in
Prov.
6.12
.
there
is
one
that
twinkleth
with
his
eye
,
this
is
an
eye
quick-sighted
to
deceive
his
brother
.
See
thine
eye
be
single
,
as
Christ
teacheth
,
that
is
,
such
an
eye
as
may
discerne
to
doe
that
thou
doest
,
that
it
be
just
,
2.
by
just
meanes
,
3.
doe
it
with
all
thy
heart
uprightly
:
4.
within
compasse
of
thy
calling
:
and
if
thou
canst
get
this
single
eye
,
the
whole
body
will
be
likewise
single
.
II.
There
is
a
lustfull
or
an
adulterous
eye
:
2
Pet.
2.19
.
we
reade
of
unchast
persons
that
have
eyes
full
of
adultery
.
First
,
there
be
them
that
have
eyes
full
of
spirituall
adultery
,
gazing
upon
Popish
pictures
and
images
which
they
hang
up
in
their
houses
as
alluring
harlots
,
corrupters
of
the
heart
,
which
is
an
opening
of
the
doore
to
idolatry
,
and
a
signe
of
a
man
willing
to
be
deceived
.
But
the
eyes
of
the
Church
are
as
doves
eyes
,
Cant.
1.14
.
chast
and
pure
not
gazing
upon
idolatrous
pictures
.
Secondly
,
corporall
adultery
,
that
delight
in
lascivious
pictures
&
filthy
portraitures
of
naked
men
and
women
in
whole
or
such
parts
as
may
incite
the
corruption
of
heart
,
and
feede
it
with
contemplative
adultery
:
we
neede
bring
no
oyle
to
this
flame
:
the
more
lamentable
it
is
that
the
Divell
hath
got
such
pictures
into
request
in
this
wanton
and
unclean
age
;
for
where
can
a
man
goe
where
he
may
looke
off
them
,
which
a
manifest
signe
of
adulterous
eyes
.
2.
Such
are
their
eyes
,
who
are
adulterous
living
pictures
,
that
so
attire
and
disguise
themselves
to
lay
open
their
nakednes
beyond
all
modestie
to
ensnare
the
eyes
&
senses
of
others
:
say
not
thou
thinkest
no
hurt
in
it
,
except
thou
be
sure
others
thinke
no
hurt
by
it
.
3.
Such
are
their
eyes
that
reade
lascivious
and
wanton
bookes
,
teachers
of
adultery
and
lewdnesse
;
that
frequent
stage-playes
,
with
their
beastly
acts
and
actions
,
wherein
all
gates
and
walls
are
cast
open
to
the
Divell
:
beware
of
this
eye
by
which
death
and
poyson
enters
into
the
heart
.
III.
There
is
a
covetous
eye
,
which
is
not
satisfied
with
riches
,
Eccles.
4.8
.
neither
doth
hee
say
for
whom
doe
I
thus
labour
:
this
eye
defraudes
the
soule
of
pleasure
,
and
is
an
evill
sicknesse
:
As
Ahabs
,
who
was
discontented
with
a
kingdome
for
want
of
Naboths
vineyard
.
There
be
three
things
that
never
say
enough
,
the
horse-leach
,
the
fire
,
and
the
grave
,
and
adde
the
fourth
,
a
covetous
eye
,
which
as
Iobs
Elephant
,
Iob
40.
thinkes
hee
can
swallow
the
whole
flood
Iordan
:
Let
a
covetous
man
have
but
a
moate
of
dust
or
earth
in
his
eye
,
what
trouble
is
it
to
him
?
yet
he
thinkes
to
thrust
a
whole
Country
(
could
he
get
it
)
into
his
eye
,
and
see
never
the
worse
.
Take
heed
of
this
covetous
eye
,
there
is
no
greater
an
enemy
to
faith
and
contentation
,
or
any
good
exercise
than
it
is
.
IV.
There
is
an
envious
eye
,
Matth.
20.15
.
Is
thine
eye
evill
because
mine
is
good
?
such
an
eye
as
Satan
cast
upon
the
happinesse
of
man
,
when
hee
was
fallen
from
his
owne
.
Take
heede
of
this
sore
eye
that
cannot
abide
the
light
.
Basil
saith
,
that
whereas
many
evills
are
in
it
,
yet
onely
one
good
thing
goes
with
it
,
it
is
the
greatest
plague
to
him
that
hath
it
.
V.
There
is
a
sleepy
,
a
dull
and
a
negligent
eye
,
not
open
or
quicke
to
behold
with
fruite
and
profit
the
noble
workes
and
actions
of
God
:
whereas
God
hath
made
the
eye
of
a
round
figure
,
and
of
quicke
motion
,
that
it
might
easily
move
it selfe
any
way
,
or
every
way
,
in
viewing
the
workes
of
God
,
in
beholding
the
afflictions
of
his
people
,
and
the
necessities
of
his
brethren
.
The
second
thing
wherein
we
must
be
carefull
in
watching
the
eye
,
Lift
up
your
eyes
aloft
,
and
behold
who
created
all
these
things
:
the
invisible
things
of
God
,
his
power
,
divinity
,
and
eternity
were
made
visible
to
the
very
Gentiles
by
things
created
,
Rom.
1.20
.
And
shall
Christians
onely
looke
on
these
things
as
they
,
to
make
our selves
inexcusable
?
shall
we
looke
upon
the
Sunne
,
and
not
on
him
that
made
it
?
2.
Let
us
fixe
our
eyes
on
the
workes
of
God
in
and
for
his
Church
,
for
the
strengthening
of
our
faith
and
confidence
;
as
Iohn
2.23
.
they
that
saw
the
workes
of
Christ
,
Many
of
them
beleeved
in
his
name
,
seeing
the
workes
he
did
.
For
the
Lord
doth
nothing
for
or
against
his
Church
,
but
according
to
his
truth
revealed
in
the
word
;
the
Lord
doth
no
worke
in
his
Church
,
either
of
judgement
or
of
mercy
,
but
they
are
as
it
were
the
very
commentaries
of
the
Scriptures
:
and
therefore
all
the
workes
of
God
that
wee
can
behold
in
or
for
his
Church
doe
notably
stirre
up
our
faith
in
him
.
3.
God
hath
allowed
us
our
eyes
to
behold
our
brethren
,
to
behold
their
graces
,
to
see
their
good
example
,
to
affect
,
embrace
and
encourage
them
,
to
imitate
them
,
to
glorifie
God
for
them
;
thus
our
eyes
should
imitate
the
eyes
of
God
which
are
upon
the
just
,
not
turne
our
eyes
from
our
owne
flesh
,
as
the
unmercifull
Priest
and
Levite
did
from
the
wounded
man
,
who
were
condemned
by
the
pittifull
Samaritan
.
4.
Our
eyes
we●●
given
us
not
onely
to
be
organes
of
sight
,
but
to
be
fountaines
of
teares
,
in
beholding
both
our
owne
sinne
and
misery
,
and
the
sinne
and
wretchednesse
of
our
brethren
.
The
Iewes
eye
beholding
the
brazen
Serpent
was
a
watery
and
mournefull
eye
,
because
hee
was
stung
by
the
Serpent
:
so
ours
much
more
,
whose
sting
and
paine
is
mortall
and
inward
.
And
can
we
beholde
any
creature
,
and
not
see
in
it
the
expresse
prints
and
markes
of
our
owne
sinne
,
which
still
must
adde
to
our
griefe
?
And
for
others
.
Good
Lot
was
vexed
daily
to
see
the
uncleane
conversation
of
the
Sodomites
:
and
Davids
eye
gusht
out
with
rivers
of
teares
,
because
men
kept
not
the
word
,
Psal.
119.126
.
These
sinfull
objects
every
where
should
be
the
griefe
of
our
soules
,
and
as
swords
piercing
our
hearts
,
which
we
can
too
easily
conceive
pleasure
in
.
5.
Our
eyes
should
be
ever
looking
homewards
and
heavenwards
,
and
towards
the
end
of
our
way
;
as
quicke
travellers
gaze
not
on
things
before
their
feet
,
but
hasten
to
the
end
of
their
way
.
This
is
by
heavenly
conversation
,
and
constant
expectation
of
our
Lords
returne
to
take
our
account
;
we
should
long
after
Christ
,
and
the
place
of
his
abode
,
there
should
our
hearts
be
where
our
home
is
,
our
house
,
our
husband
,
our
father
,
our
eldest
brother
,
even
Christ
himselfe
is
.
Thus
to
order
our
eyes
,
consider
first
,
the
danger
of
a
neglected
eye
,
in
Eve
:
shee
saw
the
fruite
was
good
,
and
forgot
the
commandement
.
Potiphars
wife
cast
her
eye
immodestly
on
Ioseph
,
and
said
,
Lye
with
me
.
Secondly
,
an
evill
eye
is
made
a
signe
of
an
evill
heart
,
Mark
.
7.22
.
out
of
an
evill
heart
commeth
an
evill
eye
:
and
if
the
eye
be
evill
,
the
body
is
darke
,
Matth.
6.23
.
Thirdly
,
a
man
that
gives
his
heart
to
God
will
give
his
eye
too
,
for
God
calls
for
both
,
Prov.
23.26
.
My
sonne
give
me
thy
heart
,
and
let
thine
eyes
delight
in
my
wayes
.
And
if
thou
give
him
not
both
,
he
cares
for
neither
;
and
if
thou
give
him
not
thine
eye
as
well
as
thy
heart
,
thou
wilt
lose
thy
heart
quickly
:
the
adulterous
woman
will
steale
away
thy
heart
,
though
thou
seemest
to
give
it
to
God
,
if
thou
watch
not
thine
eye
.
Fourthly
,
know
that
if
thou
wilt
not
looke
to
thine
eyes
,
hee
that
made
the
eye
must
needes
see
thee
,
Psal.
94.9
.
he
sees
the
least
unlawfull
looke
.
Lots
wife
cannot
turne
her
face
backward
but
hee
sees
and
smites
.
This
is
Salomons
argument
to
the
young
man
that
will
walke
in
the
sight
of
his
owne
eyes
,
that
God
will
bring
him
to
judgement
,
Eccles.
11.9
.
if
thou
wilt
walke
after
the
sight
of
thine
owne
eyes
,
doe
;
but
know
that
for
thy
quicke
and
nimble
and
unallowed
lookes
thou
shalt
come
to
judgement
.
The
heart
cannot
possibly
be
kept
in
good
state
without
diligent
observation
of
the
senses
,
no
more
than
a
Citty
can
be
defended
where
the
ports
and
gates
are
cast
open
.
And
as
in
the
keeping
of
a
gate
of
a
Citty
,
diligent
care
must
be
taken
whom
they
let
in
,
and
whom
they
let
out
:
So
in
keeping
this
sense
we
must
know
,
1.
when
to
shut
it
,
2.
when
to
open
it
.
First
,
we
must
keepe
shut
our
eare
against
the
voice
of
the
tempter
,
that
Satan
and
sinne
enter
not
by
this
wicket
;
Eve
not
doing
this
,
death
entred
into
her
soule
and
all
ours
.
Secondly
,
wee
must
keepe
out
the
entising
and
alluring
of
sinners
,
which
are
as
the
Syrens
songs
:
Prov.
1.10
.
My
sonne
,
of
sinners
entise
thee
,
consent
not
.
And
take
heede
of
evill
rotten
and
poysonfull
communication
,
let
no
evill
corrupt
communication
passe
through
thine
eares
;
for
evill
words
corrupt
good
manners
,
and
the
want
of
learning
this
counsell
is
the
bane
of
all
modesty
and
civility
in
this
age
:
for
this
corrupteth
first
the
heart
,
and
then
the
conversation
;
it
is
like
fire
cast
into
a
barrell
of
gunpowder
,
that
sets
all
on
fire
presently
.
A
Christian
must
neither
speake
filthy
language
,
nor
heare
it
.
Thirdly
,
keepe
out
reproaches
,
slanderous
and
reviling
tales
,
whisperings
against
the
good
names
of
our
brethren
:
for
what
difference
is
there
betweene
carrying
of
Satan
in
the
tongue
,
or
in
the
eare
?
A
good
man
will
not
slander
with
his
tongue
,
nor
receive
it
into
his
eares
.
David
sinned
in
the
ease
of
Mephibosheth
by
meanes
of
slanderous
Ziba
,
whom
he
should
have
driven
away
with
an
angry
looke
.
Fourthly
,
wee
must
not
heare
or
give
heede
to
false
doctrine
,
errours
,
heresies
,
and
libertine
opinions
contrary
to
truth
received
:
Deut.
13.3.8
.
If
thy
brother
,
thy
owne
sonne
or
thy
daughter
,
or
the
wife
that
lyeth
in
thy
bosome
,
or
thy
friend
,
which
is
as
thine
owne
soule
,
intice
thee
secretly
,
saying
,
let
us
serve
other
Gods
,
&c.
thou
shalt
not
consent
unto
him
,
nor
heare
him
,
neither
shall
thine
eye
pittie
him
,
nor
shew
mercie
,
nor
keepe
him
secret
,
but
thou
shalt
even
kill
him
,
and
thine
hand
shall
be
first
upon
him
to
put
him
to
death
,
and
then
the
hands
of
all
the
people
,
&c.
1
Tim.
4.1.7
.
Beware
of
this
itching
eare
,
which
comes
to
Church
rather
to
censure
the
Preacher
than
it selfe
:
as
Herod
having
Iohn
before
him
,
sought
some
miracles
to
please
his
curiosity
,
but
sought
not
grace
for
his
salvation
,
and
departed
and
left
Iohn
as
he
found
him
;
as
the
beasts
uncleane
went
out
of
the
Arke
,
uncleane
came
they
in
,
and
so
they
went
out
.
They
sinne
against
this
rule
that
desire
novell
doctrine
,
forsake
the
beaten
path
and
simplicity
of
received
truthes
,
and
runne
into
new
and
strange
conceits
and
confused
errours
,
troubling
with
the
faith
of
men
the
peace
of
the
Church
,
and
happy
proceedings
of
the
Gospell
.
Fifthly
,
especially
beware
of
hearing
Gods
name
blasphemed
by
oathes
and
cursed
speeches
,
or
his
religion
or
profession
,
or
servants
dishonoured
without
our
defence
:
A
godly
heart
is
carefull
neither
to
sinne
himselfe
,
nor
communicate
in
the
sinnes
of
others
.
In
a
word
,
in
all
the
speeches
we
heare
,
remember
Iob
34.3
.
The
eare
tryeth
words
as
the
taste
tryeth
meates
,
to
let
no
words
goe
downe
into
the
soule
which
are
not
wholesome
:
else
we
are
justly
blame-worthy
by
neglecting
this
sence
.
Secondly
,
we
must
learne
to
know
when
to
open
the
eare
.
As
,
1.
To
heare
the
word
of
God
.
This
is
called
an
hearing
eare
,
and
an
obedient
eare
,
an
eare
inclined
to
heare
wisdomes
sayings
,
Prov.
4.20
.
Remember
it
is
a
note
of
him
that
is
of
God
to
heare
his
word
,
hee
heares
what
the
Spirit
saith
to
the
Churches
,
Iohn
8.47
.
hee
is
swift
to
heare
,
Iames
1.19
.
2.
There
is
a
deafe
eare
,
by
which
men
become
like
the
idols
that
have
eares
and
heare
not
:
And
this
being
a
great
plague
is
followed
with
a
greater
;
the
eare
turned
from
hearing
the
Law
,
Gods
eare
is
turned
from
hearing
his
prayers
,
his
very
prayer
is
abominable
;
what
then
is
his
person
?
Now
would
you
know
whether
you
have
this
hearing
eare
or
not
;
take
it
thus
:
It
is
-
Swift
,
-
Patient
,
-
Wise.
First
,
swift
to
heare
on
all
good
occasions
;
it
knowes
God
hath
given
him
two
eares
,
and
on
either
side
of
the
head
,
to
teach
him
to
apprehend
all
occasions
to
gaine
instruction
.
Secondly
,
patient
in
hearing
our
owne
sinnes
disgraced
,
the
coare
of
our
owne
corruptions
lanced
and
let
out
,
our
owne
duties
described
;
it
must
be
a
boared
eare
,
like
Christs
,
signified
by
that
boared
eare
of
the
Iewish
servant
,
Exod.
21.6
.
a
painfull
signe
of
perpetuall
subjection
and
obedience
.
Thirdly
,
wise
and
discreet
to
heare
Gods
voice
,
who
ever
be
the
speaker
,
not
receiving
heavenly
treasure
for
the
earthen
vessell
;
nor
casting
away
good
corne
because
it
comes
out
of
a
course
sack
;
not
regard●ng
who
speakes
to
us
so
much
,
as
from
whom
he
speaketh
,
and
what
it
is
that
is
spoken
;
as
the
Virgin
Mary
,
when
an
Angell
spake
to
her
,
she
considers
what
is
said
,
and
saith
,
What
manner
of
salutation
is
this
?
2.
To
keepe
our
eare
open
to
private
admonition
,
exhortation
,
and
reproofe
of
godly
men
,
knowing
that
the
rebukes
of
a
friend
are
better
than
the
kisses
of
an
enemy
.
3.
To
keepe
our
eare
open
to
the
cry
of
the
poore
,
and
their
complaints
in
hard
times
:
Prov.
21.13
.
Hee
that
stoppeth
his
eare
to
the
crie
of
the
poore
,
himselfe
shall
crie
and
not
be
heard
:
a
mercifull
eare
is
like
unto
Gods
.
The
hand
also
,
so
noble
and
so
nimble
an
instrument
of
action
,
must
bee
kept
blamelesse
.
Whosoever
will
bee
outwardly
unblameable
,
must
,
1.
Beware
of
an
idle
hand
:
Prov.
10.4
.
A
sloathfull
hand
maketh
poore
.
Ephes.
4.28
.
Worke
with
the
hands
.
God
hath
made
the
hands
to
worke
that
which
is
good
,
and
to
minister
to
our
necessities
,
as
Paules
to
him
,
Acts
20.34
.
by
painefull
walking
in
some
lawfull
calling
for
the
common
good
of
mankinde
:
not
the
richest
hand
,
nor
the
daintiest
and
softest
hand
is
exempted
from
faithfull
diligence
in
some
profitable
vocation
.
Our
Gentry
and
Nobles
,
that
neede
not
worke
for
themselves
,
ought
with
good
Dorcas
to
labour
in
making
garments
for
the
poore
.
This
is
Gods
way
of
plenty
,
prosperity
and
abundance
:
whereas
idlenesse
is
the
Divells
anvill
,
on
which
hee
forgeth
infinite
mischiefe
;
he
that
is
not
in
Gods
workes
,
is
fit
and
active
for
the
Divells
worke
.
2.
Beware
of
a
cruell
hand
,
smiting
with
the
fist
of
violence
;
3.
Beware
of
a
foule
hand
,
a
hand
soyled
with
foule
iniquity
,
deceit
,
fraud
,
cousenage
,
4.
Beware
of
a
profane
hand
,
seldome
lifted
up
in
prayer
and
praises
:
Moses
,
Exod.
9.29
.
I
will
spread
my
hands
to
the
Lord
and
the
plague
shall
cease
.
And
it
is
just
with
God
to
cast
him
off
,
and
that
his
plagues
should
overtake
him
that
neglecteth
this
duty
.
5.
Beware
of
an
uncharitable
and
unmercifull
hand
,
a
shut
hand
,
Thou
shalt
not
shut
thine
hand
from
thy
poore
brother
.
A
number
of
mens
hands
are
like
the
dry
and
withered
hand
of
him
on
whom
Christ
must
worke
a
miracle
before
he
could
stretch
it
out
as
the
other
.
Behold
the
judgement
of
God
on
many
withered
hands
,
which
never
stretched
out
their
hands
,
nor
can
,
to
any
mercifull
reliefe
,
or
any
religious
or
holy
purpose
,
to
uphold
the
service
of
God
.
Men
of
many
thousands
scarce
cast
in
two
pence
to
the
most
needfull
contribution
:
whereas
the
property
of
a
vertuous
woman
,
(
much
more
of
the
godly
man
)
is
to
stretch
out
the
hands
to
the
poore
,
Prov.
31.21
.
Thus
wee
see
how
a
Christian
may
be
an
example
to
others
in
conversation
,
both
generally
and
specially
.
First
,
consider
to
what
purpose
God
bestowed
speech
upon
man
,
1.
To
glorifie
God
above
them
all
,
in
prayers
,
3.
Speech
is
the
instrument
of
reason
and
wisdome
,
and
the
interpreter
of
our
owne
mindes
,
Secondly
,
avoide
all
abuse
of
the
tongue
,
1.
Beware
of
a
swearing
and
a
cursing
tongue
,
Thou
lovest
all
words
that
may
destroy
,
oh
thou
deceitfull
tongue
.
How
did
the
Divell
use
a
tongue
otherwise
than
in
lying
and
deceiving
?
for
when
hee
speakes
a
lye
,
he
speaks
his
owne
,
saith
Christ
.
And
God
will
destroy
all
them
that
speake
lyes
,
Psal.
12.3
.
because
nothing
is
more
contrary
to
his
nature
,
being
truth
it selfe
.
A
man
that
flattereth
his
neighbour
,
spreades
a
net
for
his
steppes
,
as
a
fowler
layeth
in
waite
,
to
bring
the
bird
into
the
net
,
and
holde
him
in
it
:
implying
that
this
flattery
is
the
Divells
invisible
net
,
by
which
he
catcheth
and
holdeth
men
fast
in
the
snare
.
For
what
man
will
not
delight
in
any
base
lust
,
when
hee
shall
not
onely
not
feare
reproofe
,
but
be
commended
and
graced
in
it
?
But
of
all
flatterers
,
none
is
so
serviceable
to
the
Divell
as
a
flattering
Minister
,
who
brings
whole
flights
of
foolish
birds
into
the
snare
,
and
holds
them
fast
to
death
.
Let
us
smite
him
with
the
tongue
,
because
blowes
and
strokes
hurt
not
,
nor
wound
a
mans
body
,
more
than
the
slanderous
words
hurt
his
name
.
The
slanderer
is
a
monstrous
creature
;
for
a
tongue
he
hath
a
sting
,
for
words
he
carries
swords
in
his
mouth
;
his
breath
is
poysonfull
and
loathsome
as
gall
of
aspes
;
yea
hee
carries
a
fire
in
his
mouth
set
on
fire
from
hell
.
One
compares
the
slanderer
to
the
butchers
mastiffe
,
hee
lies
still
in
the
shambles
,
hee
waites
for
the
blood
of
the
beast
,
his
mouth
is
ever
bloodie
.
But
especially
when
he
slandereth
godly
men
in
their
godly
wayes
,
hee
lies
in
the
Divells
sinne
,
who
is
an
accuser
of
the
brethren
,
Revel.
12.
And
hee
is
often
paid
with
his
owne
coyne
,
that
as
hee
sits
as
a
moth
fretting
the
names
of
others
,
his
name
is
wounded
and
gnawed
on
by
others
:
Whereas
by
the
same
overruling
power
of
God
,
a
man
chary
of
anothers
name
comming
through
his
hands
,
hath
his
name
often
defended
and
tendered
passing
through
the
hands
of
others
.
5.
Beware
of
a
wanton
and
filthy
tongue
,
addicted
to
unseemely
and
ribauldry
speech
,
Say
not
with
thy selfe
,
Though
I
sometimes
speake
foolishly
and
merrily
,
yet
my
heart
is
good
,
I
live
well
and
honestly
for
all
that
.
I
assure
thee
thy
heart
and
tongue
are
both
of
one
constitution
:
and
thou
that
saist
thou
art
so
honest
of
thy
body
,
but
neglectest
thy
tongue
,
carriest
a
world
of
wickednesse
about
thee
still
in
that
little
member
.
Quest.
What
are
these
meanes
?
Answ.
First
,
set
a
watch
before
the
doore
of
thy
mouth
,
and
resolve
with
David
not
to
offend
with
thy
tongue
:
Psal.
39.1
.
I
purposed
and
vowed
with
my selfe
to
looke
to
my
wayes
,
and
that
I
sinne
not
with
my
tongue
:
and
that
man
that
will
not
sinne
with
his
tongue
,
must
set
a
strong
watch
before
the
doore
of
his
mouth
.
And
consider
here
,
first
,
it
is
too
much
for
a
Christian
to
lodge
corruption
and
filthinesse
in
his
heart
;
and
yet
if
some
uncleannesse
will
still
hide
it selfe
in
those
deceitfull
corners
,
choake
it
there
,
let
not
the
tongue
utter
it
,
nor
the
mouth
vent
it
to
the
poysoning
and
infecting
of
others
.
Secondly
,
that
a
thought
may
be
corrected
,
but
a
word
once
spoken
is
irrevocable
;
and
therefore
wisdome
will
examine
every
word
first
before
it
passe
out
of
the
mouth
.
Secondly
,
take
lawes
for
our
lippes
from
God
,
and
put
them
on
our
tongue
:
Prov.
31.
the
godly
woman
,
the
law
of
grace
is
upon
her
tongue
,
the
word
of
God
is
the
bound
of
her
tongue
and
speeches
,
both
for
matter
,
manner
,
measure
and
end
of
her
speeches
.
A
man
cannot
learne
a
forreigne
tongue
,
Hebrew
,
Greeke
,
Latine
,
French
,
unlesse
he
be
taught
the
elements
,
or
observe
the
rules
of
speech
.
Now
to
speake
gracious
speech
is
not
our
native
language
,
it
is
the
language
of
Canaan
,
to
which
wee
are
naturally
strangers
,
and
can
never
get
it
of
our selves
,
unlesse
wee
acquaint
our selves
with
the
rules
of
it
in
the
word
of
God
.
Who
can
speake
familiarly
with
God
,
savourly
of
God
,
or
Christianly
with
men
,
without
Gods
owne
teaching
in
his
word
?
Thirdly
,
labour
to
get
a
good
heart
,
for
out
of
the
abundance
of
the
heart
the
mouth
speaketh
,
Matth.
15.18
.
and
Prov.
16.23
.
The
heart
of
the
wise
guideth
the
mouth
wisely
:
for
as
the
shop
is
furnished
out
of
the
ware-house
,
so
the
mouth
with
speech
out
of
the
heart
.
Whence
it
must
follow
,
that
the
want
of
good
and
savoury
speech
argues
a
barren
and
naughty
heart
.
To
speake
the
language
of
Canaan
,
be
a
Iew
within
,
get
a
wise
,
pure
,
and
converted
heart
,
and
then
thou
art
one
of
the
people
of
a
pure
language
,
3
Zeph.
9.13
.
Fourthly
,
accustome
thy selfe
to
good
and
savoury
speech
,
flowing
from
grace
in
the
heart
;
that
all
thy
speech
may
be
the
issue
of
knowledge
,
faith
,
holy
affections
of
love
,
joy
,
zeale
,
desire
of
godly
sorrow
,
&c.
and
tending
to
the
praise
of
God
,
and
to
the
exhorting
,
instructing
,
counselling
and
comforting
of
men
:
as
the
damosell
to
Peter
,
let
thy
speech
bewray
thee
a
Disciple
of
Christ
,
a
good
Christian
:
see
the
matter
be
good
and
pertinent
,
the
manner
seasoned
and
bounded
with
godly
discretion
,
and
the
end
tending
to
minister
grace
to
the
hearers
.
The
reason
of
this
rule
is
,
First
,
because
corrupt
communication
slippes
in
for
want
of
better
communication
which
might
have
prevented
it
.
Secondly
,
no
way
so
expedite
to
breake
off
a
bad
habit
,
than
by
frequent
contrary
acts
which
will
grow
habituall
and
familiar
.
Thus
much
of
the
directions
for
keeping
the
outward
man
blamelesse
.
If
any
thinke
them
not
so
necessary
to
be
insisted
upon
,
or
taken
up
carefully
into
his
practise
,
let
him
remember
:
1.
That
the
heart
is
never
renewed
unlesse
the
outward
man
be
reformed
.
2.
It
shall
one
day
be
said
to
him
,
Why
takest
thou
my
law
into
thy
mouth
?
Psal.
50.16
.
why
professest
thou
religion
and
salvation
by
Iesus
Christ
,
and
hatest
to
be
reformed
?
3.
The
time
hastens
,
wherein
every
soule
present
shall
be
judged
by
that
hee
hath
done
in
the
body
,
be
it
good
or
evill
,
2
Cor.
5.10
.
Vntill
the
comming
of
our
Lord
Jesus
Christ
.
NOw
we
come
to
the
second
petition
of
this
most
excellent
prayer
,
which
is
for
finall
sanctification
,
and
perseverance
in
their
grace
received
unto
the
end
,
which
he
calls
the
comming
of
Christ
.
This
is
the
fifth
time
the
Apostle
mentions
the
comming
of
Christ
,
in
this
Epistle
;
for
in
the
end
of
all
the
five
Chapters
you
shall
meete
with
it
:
to
note
,
But
in
this
place
perswading
to
full
and
finall
holinesse
it
is
most
fitly
mentioned
,
First
,
because
this
comming
of
Christ
brings
a
recompence
of
reward
to
such
as
are
exercised
,
and
holde
on
in
holinesse
:
the
meditation
of
it
must
therefore
bring
forward
the
Apostles
purpose
.
Secondly
,
many
are
the
troubles
and
reproaches
of
such
as
resolve
to
holde
out
in
the
way
of
grace
and
holinesse
;
and
therefore
hee
would
sweeten
as
with
sugar
these
bitter
pills
:
by
holding
before
their
eyes
the
second
comming
of
Christ
,
who
shall
then
giue
a
righteous
sentence
,
and
fully
acquit
them
,
on
condition
they
persevere
in
their
godly
beginnings
.
Thirdly
,
whereas
there
is
no
greater
enemy
to
sanctification
than
sinne
and
corruption
;
those
that
would
hold
out
to
full
and
finall
holinesse
,
must
carefully
watch
against
all
sinne
:
which
they
shall
easier
resolve
upon
,
who
holde
this
comming
of
Christ
in
their
eyes
,
seeing
he
therefore
commeth
to
judge
and
revenge
all
sinne
.
Fourthly
,
to
uphold
them
in
the
strife
against
sinne
:
for
whereas
after
long
combate
the
godly
finde
little
conquest
against
spirituall
enmities
,
and
this
often
makes
them
faint
and
weary
,
and
ready
to
give
over
:
The
Apostle
in
great
wisdome
holdes
before
their
eyes
that
day
,
unto
which
if
they
holde
fast
their
grace
,
they
shall
obtaine
full
victory
over
all
their
sinnes
,
and
never
know
more
,
neither
the
corruption
nor
molestation
of
them
.
Fifthly
,
to
adde
courage
to
their
labours
and
endeavours
for
increase
of
grace
:
for
whereas
by
all
their
diligence
and
care
in
well-doing
,
they
can
attaine
no
great
measure
of
grace
,
and
that
little
which
they
have
,
is
often
clouded
with
many
corruptions
,
and
sometimes
interrupted
:
they
might
be
much
discouraged
,
if
they
should
not
be
held
on
in
expectation
of
the
day
of
Christs
comming
,
wherein
they
shall
attaine
the
full
measure
of
grace
and
holinesse
which
they
strove
for
,
and
reape
the
full
harvest
of
their
labour
and
painefull
seede-time
.
Sixthly
,
he
mentions
the
comming
of
Christ
,
as
the
period
of
their
care
and
faithfull
striving
to
be
unblameable
:
not
because
they
should
hold
out
their
lives
and
labours
till
then
;
but
to
shew
,
that
as
for
the
present
they
are
,
Quest.
Is
there
any
doubt
but
that
the
godly
shall
be
kept
unblameable
till
that
day
?
or
is
it
possible
they
should
not
persevere
to
finall
sanctification
?
and
if
they
shall
,
what
neede
the
Apostle
pray
so
earnestly
for
it
?
Answ.
Perseverance
in
grace
is
twofold
:
-
1.
Continued
,
-
2.
Interrupted
.
The
children
of
God
having
the
seed
of
God
,
which
is
the
true
grace
of
sanctification
by
the
Spirit
;
doe
sometimes
lose
many
gifts
of
the
Spirit
,
(
as
wee
have
heard
)
and
sundry
wayes
quench
the
Spirit
,
so
as
they
hold
not
a
continued
perseverance
in
the
measure
,
degree
,
sense
and
comfort
of
their
holinesse
:
yet
they
lose
not
all
the
gift
of
regeneration
at
such
a
time
,
nor
fall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
wholly
,
for
the
seede
remaines
;
but
persevere
by
an
interrupted
grace
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
finally
:
though
they
fall
from
their
first
love
,
and
some
degrees
,
yet
are
they
restored
;
and
finally
become
unblameable
in
the
day
of
Christ
.
1.
Because
they
are
built
upon
a
rocke
,
against
which
the
gates
of
hell
cannot
prevaile
.
The
Arke
of
Noah
resembling
the
Church
,
was
made
of
square
wood
;
a
square
lay
it
any
way
lyes
firme
.
So
the
Saints
abide
firme
in
temptation
,
saith
Augustine
.
2.
Christ
hath
prayed
that
their
faith
should
not
faile
,
Luke
22.32
.
hee
hath
prayed
for
their
perseverance
:
Iohn
17.15
.
not
to
take
them
out
,
but
preserve
them
in
the
world
:
and
verse
26.
that
they
may
be
one
with
Christ
and
God
.
So
as
if
God
and
Christ
himselfe
be
stable
in
their
happinesse
,
so
are
they
.
By
vertue
of
this
prayer
it
is
impossible
the
elect
should
be
deceived
,
Matth.
24.24
.
And
by
vertue
of
it
though
Peters
or
any
other
beleevers
faith
may
be
foyled
,
it
cannot
quite
faile
.
His
faith
may
be
wounded
,
Co●●●ti
potest
,
non
excuti
.
not
dead
;
his
confession
may
faile
in
his
mouth
,
but
his
heart
shall
holde
him
whom
his
voice
denies
.
Gregory
.
3.
The
promises
of
Christ
are
yea
and
Amen
,
for
he
is
the
true
and
faithfull
witnesse
,
2
Cor.
1.20
.
who
hath
sealed
and
ratified
them
by
his
blood
.
But
hee
hath
promised
that
the
elect
shall
persevere
:
Ier.
32.39
.
I
will
make
an
everlasting
covenant
with
them
.
Esay
54.10
.
The
mountaines
may
remove
,
and
the
hills
fall
downe
,
but
my
mercie
shall
not
depart
from
thee
,
nor
my
peace
fall
away
,
saith
the
Lord
that
hath
compassion
on
thee
:
and
Iohn
.
10.
None
shall
plucke
them
out
of
his
hand
.
Object
.
The
promises
on
Gods
part
are
firme
,
but
we
faile
in
our
condition
,
which
is
that
wee
repent
and
beleeve
,
and
never
depart
:
for
though
the
Lord
marrie
himselfe
for
ever
in
truth
,
mercie
and
compassion
,
Hosea
2.19
.
yet
wee
may
depart
,
and
the
bond
is
broken
on
our
part
.
Answ.
If
the
bond
be
broken
on
our
part
,
then
the
Lord
marries
us
not
for
ever
.
2.
Contracts
of
marriage
use
not
to
be
conditionall
,
but
simple
and
absolute
,
else
they
are
no
binders
.
3.
All
conditions
required
in
us
,
the
Lord
both
workes
and
maintaines
:
Christ
performes
all
conditions
in
his
Church
,
he
makes
her
,
cleanseth
her
,
saveth
her
,
Eph.
5.25
,
26.
4.
If
the
Lord
depart
not
from
us
,
we
shall
not
depart
from
him
,
for
then
we
depart
from
him
,
when
his
grace
departeth
from
us
.
And
therefore
David
prayeth
,
Vphold
me
Lord
,
and
I
shall
be
safe
:
and
as
hee
hath
promised
not
to
depart
from
us
,
so
he
hath
promised
to
put
his
feare
into
our
hearts
,
that
wee
shall
not
depart
from
him
.
Object
.
Though
none
can
take
the
sheepe
of
Christ
out
of
his
hand
,
yet
they
may
cease
to
be
sheepe
,
and
may
of
themselves
stray
away
.
Answ.
If
once
sheepe
,
they
are
never
pluckt
away
;
therefore
never
cease
to
be
sheepe
.
2.
To
these
sheepe
are
promised
eternall
life
;
therefore
so
long
shall
they
be
sheepe
,
even
for
all
eternity
.
3.
The
Fathers
power
is
above
all
temptations
,
therefore
suffers
nothing
to
make
them
of
sheepe
no
sheepe
,
for
then
they
might
be
plucked
away
.
4.
Though
themselves
would
fling
out
of
the
fold
,
being
foolish
and
straying
,
yet
have
a
good
shepheard
,
and
by
him
are
preserved
in
grace
to
salvation
.
5.
Even
this
prayer
in
the
Text
is
a
prayer
of
faith
,
and
therefore
the
Thessalonians
must
persevere
.
A
prayer
of
faith
argues
both
the
presence
of
the
Spirit
,
whose
voice
the
Lord
cannot
but
heare
,
and
the
voice
of
a
childe
whom
the
father
will
not
repell
.
Quest.
But
if
the
Thessalonians
shall
persevere
till
the
comming
of
Christ
,
why
doth
the
Apostle
pray
so
earnestly
?
it
seemes
very
needlesse
,
nay
rather
such
earnest
petitions
seeme
to
make
their
case
very
hazardous
,
and
imply
they
may
fall
away
.
Answ.
Prayers
for
perseverance
imply
not
any
possibility
of
falling
away
,
but
plainely
shew
,
(
which
the
Apostle
aimes
at
here
)
that
assurance
of
perseverance
makes
no
godly
man
secure
or
profane
,
but
implieth
a
condition
of
unblameable
walking
,
and
preserving
himselfe
unspotted
of
the
world
.
2.
They
teach
us
to
depend
on
God
for
the
last
grace
as
well
as
the
first
,
and
give
him
the
praise
as
well
of
our
perseverance
,
as
our
entrance
into
grace
:
for
he
gives
his
Spirit
into
our
hearts
,
that
we
should
not
depart
from
him
.
Contrary
to
the
doctrine
of
the
Church
of
Rome
,
which
teacheth
,
that
God
gives
us
the
first
grace
,
by
which
wee
become
good
,
but
wee
merit
a
second
grace
,
by
which
of
good
we
become
better
.
3.
All
such
prayers
as
this
teach
us
to
joyne
the
end
and
the
meanes
together
as
God
doth
.
It
is
not
in
vaine
to
pray
not
to
fall
away
,
First
,
because
it
is
an
obedience
to
Gods
commandement
.
Thirdly
,
that
wee
looke
to
attaine
the
gift
in
in
Gods
owne
meanes
of
conveying
them
;
They
are
farre
wide
that
conceive
prayer
and
perseverance
repugnant
,
for
they
are
subordinate
and
assistant
one
to
another
.
Object
.
We
finde
the
Saints
praying
that
the
Lord
would
not
take
his
holy
Spirit
from
them
,
that
he
would
create
a
new
Spirit
in
them
.
Sol.
Not
because
the
Spirit
is
either
quite
taken
away
,
or
quite
gone
.
But
First
,
because
he
is
taken
from
them
,
not
in
respect
of
his
existence
,
but
of
his
operation
,
for
he
is
not
so
powerfully
working
.
Secondly
,
not
in
respect
of
the
saving
gift
,
but
of
the
measure
,
degree
,
and
comfort
of
it
.
Thirdly
,
the
Spirit
where
once
he
is
,
is
not
quite
gone
in
respect
of
himselfe
,
but
in
their
sense
and
apprehension
.
Now
this
is
no
good
argument
:
They
feele
him
not
,
therefore
hee
is
not
there
;
no
more
than
a
man
in
a
swoone
can
be
concluded
dead
,
because
he
discernes
not
his
life
.
Fourthly
,
and
lastly
,
by
prayer
wee
retaine
the
Spirit
,
and
the
renewing
grace
of
the
Spirit
,
both
in
respect
of
sense
and
existence
,
prayer
being
Gods
meanes
to
keepe
the
Spirit
from
departing
from
us
.
4.
This
and
all
such
prayers
for
perseverance
being
prayers
of
faith
are
therefore
so
much
more
earnest
,
because
wee
know
that
God
will
grant
us
the
grace
prayed
for
.
Hee
will
never
pray
,
that
beleeves
not
that
God
will
grant
his
prayer
.
But
the
Saints
therefore
pray
because
they
beleeve
to
speede
.
Eliah
,
1
King
.
18.42
.
knew
it
would
raine
,
and
tolde
Ahab
so
;
yet
hee
goes
and
prayes
for
it
.
Christ
knew
his
Father
would
glorifie
him
,
yet
he
prayes
he
would
so
doe
:
hee
well
knew
none
of
his
Disciples
should
perish
but
Iudas
,
yet
he
prayeth
to
that
purpose
.
And
this
is
not
in
vaine
,
but
a
performance
of
worship
to
God
,
a
possessing
of
grace
in
a
right
title
,
and
tenure
,
and
a
sweetning
of
the
mercy
which
wee
have
gotten
by
prayer
and
prevailing
with
God
.
The
Apostle
implies
in
Christs
comming
,
that
Christ
is
now
absent
from
us
,
Christ
is
also
sacramentally
present
:
1.
Ratione
signi
,
hee
is
represented
in
the
signe
.
2.
Ratione
objecti
,
for
he
is
the
present
object
of
our
faith
whereby
wee
behold
and
partake
him
being
present
in
the
word
of
promise
.
But
corporally
he
is
not
present
,
neither
in
the
Supper
nor
any
place
where
the
Supper
is
celebrated
,
nor
in
the
bread
.
1.
Because
Christ
professed
when
hee
was
to
ascend
,
that
hee
was
to
leave
the
world
,
and
goe
to
the
Father
,
Ioh.
16.
but
the
bread
is
in
the
world
,
therefore
Christ
now
ascended
is
not
in
it
.
2.
Hee
expresly
denies
that
hee
should
be
with
us
on
earth
after
his
ascension
:
Matth.
26.
The
poore
yee
have
alwayes
with
you
,
but
mee
not
alwayes
.
If
they
fly
to
their
old
shift
of
invisible
conversation
,
or
quoad
statum
humilitatis
,
that
is
,
in
respect
of
his
humility
;
Christ
spake
without
any
such
limitation
,
Mee
yee
shall
not
have
alwayes
.
3.
Our
high
Priest
is
gone
with
his
body
into
the
heavenly
Sanctuary
,
and
if
hee
be
not
there
,
4.
Even
the
bread
in
which
they
say
he
is
present
corporally
,
And
here
we
may
note
also
,
that
Christ
will
come
againe
according
to
his
body
:
He
shall
come
the
second
time
to
the
salvation
of
them
that
waite
for
him
:
hee
comes
but
twice
corporally
▪
once
to
merit
salvation
,
and
againe
to
perfect
it
.
1.
Then
let
us
waite
for
this
comming
,
2.
Love
this
comming
of
Christ
,
when
the
glory
of
Christ
shall
breake
out
as
the
Sunne
in
his
strength
,
First
,
by
his
bodily
absence
.
Secondly
,
by
the
affliction
and
poverty
of
his
Church
.
Thirdly
,
by
the
insolency
and
pride
of
his
enemies
.
But
then
his
glory
shall
appeare
,
and
shall
be
glorious
in
himselfe
and
all
the
Saints
.
2.
Because
the
innocency
of
the
Saints
shall
then
be
cleared
to
the
faces
of
the
wicked
,
and
their
labours
shall
be
recompenced
with
invisible
reward
.
terrours
of
the
Lord
,
what
manner
of
men
ought
we
to
be
in
all
holy
conversation
and
godlinesse
.
Foolish
men
now
dreame
of
too
much
strictnesse
and
holinesse
,
because
they
consider
not
this
day
of
Christs
second
comming
.
Onely
a
good
conscience
and
study
of
holinesse
,
and
practise
of
holy
duties
goe
along
with
us
to
meete
Christ
in
his
second
comming
,
then
will
a
little
holinesse
,
obedience
,
faith
,
and
feare
of
God
more
comfort
us
than
all
the
word
and
glory
of
it
can
afford
.
Christians
must
not
onely
labour
for
full
holinesse
but
for
finall
:
that
is
,
Abide
in
mee
:
he●
saith
not
onely
Come
unto
me
,
as
Mat.
11.29
.
bu●
Abide
in
mee
.
Revel.
22.11
.
Let
him
that
is
holy
b●
holy
still
:
and
Revel.
2.25
.
Hold
fast
that
thou
hast
till
I
come
,
and
be
faithfull
unto
the
death
,
and
I
will
give
thee
a
crowne
of
life
,
verse
10.
Matth.
10.22
.
Hee
that
continueth
to
the
end
shall
be
saved
.
1.
This
is
the
way
of
the
just
,
which
is
as
the
light
that
shineth
more
and
more
untill
perfect
day
,
Prov.
4.18
.
Looke
as
the
Sunne
rising
is
brighter
and
brighter
,
and
still
dispelleth
mists
and
darknesse
before
it
,
till
it
come
to
high
noone
,
which
is
the
perfect
pitch
of
the
day
:
so
where
the
Sunne
of
righteousnesse
riseth
in
the
heart
,
there
is
a
daily
profiting
,
and
proceeding
in
the
knowledge
and
feare
of
God
;
a
walking
from
strength
to
strength
,
from
faith
to
faith
,
till
they
attaine
the
highest
pitch
of
grace
in
this
life
,
and
that
talnesse
in
Christ
,
which
shall
be
most
absolutely
confirmed
,
and
perfected
in
that
brightest
and
highest
light
and
life
of
glory
to
come
.
But
the
hypocrite
is
not
so
,
he
hath
some
light
,
some
little
oile
in
his
lampe
,
but
onely
enough
to
make
a
flash
,
or
sodaine
blaze
;
but
not
enough
to
carry
him
into
the
wedding
chamber
:
sometimes
hee
will
wash
and
repent
,
but
hee
soone
forgetteth
that
hee
was
washed
:
sometimes
hee
will
have
good
words
in
his
mouth
,
some
good
actions
now
and
then
in
his
hand
,
and
seeme
very
good
,
but
all
his
righteousnesse
is
as
the
morning
dew
.
2.
Perseverance
is
a
gift
never
divorced
from
faith
,
though
sometimes
it
may
be
disturbed
by
fits
,
yet
at
length
it
shall
set
the
crowne
on
the
head
of
true
piety
;
for
truth
of
grace
is
blessed
with
continuance
:
because
,
1.
Of
the
promise
,
Isay
40.31
.
They
that
waite
on
the
Lord
shall
renew
their
strength
as
the
Eagle
,
they
shall
runne
,
and
not
be
weary
,
they
shall
walke
,
and
not
be
faint
.
2.
Of
faith
,
which
apprehendeth
that
living
water
,
of
which
whosoever
drinketh
he
shall
never
thirst
more
,
because
there
is
such
a
fountaine
in
him
springing
up
to
eternall
life
,
Iohn
4.4
.
3.
Of
the
faithfull
,
who
be
as
trees
planted
by
the
rivers
of
water
,
and
their
moisture
is
indeficient
,
their
leaves
fall
not
off
.
This
was
signified
by
the
good
ground
,
Luke
8.
distinguished
from
all
the
other
three
,
that
it
brings
fruit
with
patience
,
when
the
best
fruits
of
all
the
other
came
at
last
to
nothing
.
And
this
grace
differenceth
between
such
as
formerly
nothing
else
in
shew
did
distinguish
:
for
let
an
hypocrite
set
forth
never
so
faire
,
and
hold
a
place
of
profession
,
and
forwardnesse
among
the
people
of
God
,
yet
at
the
last
hee
shall
prove
like
the
unhappy
passenger
,
that
hath
seemed
to
saile
prosperously
all
his
voyage
,
and
no
danger
threatned
him
,
yet
at
the
length
suffers
shipwracke
,
and
is
cast
away
at
the
mouth
of
the
very
haven
.
3.
Because
perseverance
approoveth
the
soundnesse
of
our
calling
,
and
gifts
given
us
,
and
so
affordeth
us
the
comfort
of
our
present
estate
in
grace
.
It
is
well
said
of
one
,
In
principio
delectatio
,
but
in
fine
probatio
.
Which
telleth
us
,
that
a
man
at
the
first
may
rejoyce
in
the
light
for
a
season
,
and
in
the
taste
of
the
word
,
and
the
powers
of
the
life
to
come
may
be
very
sweete
;
but
all
the
proofe
and
tryall
is
at
the
end
:
the
end
shewes
who
bee
called
according
to
meanes
,
and
who
are
called
of
purpose
.
What
one
said
of
true
vertue
,
wee
may
apply
of
true
piety
:
Verae
pietatis
est
non
caepisse
,
sed
fecisse
;
nec
fecisse
,
sed
perfecisse
.
Whereas
of
hypocrites
may
be
said
that
to
the
Galathians
,
Yee
did
runne
well
,
who
letted
you
?
And
what
comfort
is
there
of
temporary
faith
,
which
giveth
over
when
there
is
most
neede
of
it
?
What
use
of
that
illumination
that
leaveth
us
in
darknesse
at
the
last
?
What
were
the
foolish
Virgins
better
for
that
oyle
and
light
,
which
failed
them
before
they
came
to
the
wedding
chamber
?
4.
Because
Satan
lieth
in
waite
especially
for
our
perseverance
,
his
chiefe
scope
and
delight
is
to
sport
himselfe
in
the
apostacy
both
of
the
wicked
and
the
godly
.
Sometimes
the
wicked
hypocrite
goes
about
the
businesse
,
as
he
that
hath
resolved
and
cast
the
accounts
to
walke
in
the
way
of
holinesse
,
and
may
hold
on
a
long
time
in
the
externall
profession
,
and
some
outward
reformation
;
but
at
length
wanting
soundnesse
,
a
small
thing
turneth
him
aside
;
he
sets
faire
out
of
Sodome
with
Lot
,
but
lookes
backe
with
his
wife
:
they
set
faire
out
of
Moab
with
Orpah
,
but
goe
not
forward
with
Ruth
to
Iudah
.
Now
the
Divell
as
a
passenger
seeing
a
foundation
laid
,
and
walls
reared
,
and
there
the
building
to
stand
at
a
stay
,
laugheth
,
and
scorneth
,
saying
,
This
man
begun
to
build
,
but
could
not
finish
.
2.
So
much
the
more
fiercely
Satan
assaults
this
grace
,
because
he
knowes
that
onely
perseverance
overcommeth
himselfe
,
and
all
his
hellish
temptations
;
no
marvel
then
if
he
would
by
all
his
strength
and
seven
heads
wrest
this
grace
from
us
.
How
needfull
then
is
it
for
us
to
stand
fast
in
the
armour
of
God
against
these
assaults
of
the
Divell
,
Ephes.
6.13
.
Vse
1.
of
reproofe
.
-
1.
Generall
.
-
2.
Speciall
.
Our
Nation
hath
dealt
with
the
light
of
the
Gospell
as
the
Iewes
did
with
Iohns
light
,
who
rejoyced
in
it
for
a
season
.
Time
was
when
in
the
beginnings
of
the
Gospell
our
fathers
received
it
with
love
,
joy
,
zeale
,
diligence
,
and
most
earnest
affection
:
The
violent
tooke
the
kingdome
by
force
.
But
now
how
generally
are
we
fallen
from
the
love
of
the
Gospell
,
and
turned
religion
into
formality
,
and
policie
?
Time
was
when
men
hasted
out
of
Popery
as
fast
as
the
Israelites
out
of
Egypt
.
Then
was
idolatry
cast
out
,
then
was
not
onely
the
uncleane
flesh
,
but
broth
hated
:
then
were
godly
men
busie
at
worke
to
lay
the
foundation
and
grounds
of
Religion
:
then
were
Gods
worthies
worthily
and
thankfully
received
,
and
esteemed
,
and
the
restorers
of
Religion
duely
honoured
:
then
men
used
their
peace
to
edification
,
and
growth
in
grace
,
and
in
the
comforts
of
the
holy
Ghost
.
But
what
doe
we
now
?
have
not
many
among
us
changed
our
hatred
of
Popery
to
the
hugging
and
cherishing
of
it
?
Doe
not
wee
generally
not
onely
looke
backe
,
but
runne
backe
to
Popery
,
as
Israel
into
Egypt
.
See
not
we
Idolatry
,
and
the
Breaden
god
,
and
the
Altars
,
Vestures
,
and
Priests
encroach
upon
us
,
which
cost
so
much
precious
blood
of
Martyrs
to
cast
out
?
Doe
not
some
question
now
the
grounds
of
Religion
,
and
dispute
our
Catechisme
,
which
Turkes
dare
not
doe
?
and
begin
to
determine
that
the
differences
betweene
us
and
the
Papists
are
not
so
great
and
substantiall
?
In
stead
of
honouring
Gods
worthies
,
the
restorers
of
holy
Religion
,
have
not
some
of
our
pulpits
,
presses
,
and
discourses
disgraced
Calvin
,
Beza
,
and
such
as
stood
more
stiffe
against
Popery
.
Are
there
not
they
that
mingle
not
a
little
leaven
,
but
abundance
of
poyson
of
Popery
,
and
father
it
upon
our
Church
?
Are
not
the
numbers
of
Papists
increased
upon
us
,
notwithstanding
all
the
lawes
against
them
?
that
these
sonnes
of
Zerviah
are
growne
in
number
and
strength
almost
too
great
for
us
?
Oh
who
can
without
heart-sorrow
compare
our selves
now
with
our selves
then
;
as
the
olde
men
wept
,
when
they
compared
the
second
Temple
with
the
first
?
Will
not
wee
yeeld
this
generall
Apostacie
?
let
him
that
runneth
reade
it
in
the
effects
of
it
.
For
,
1.
Why
hath
the
Lord
given
up
numbers
to
strong
delusions
,
2
Thess.
2.
to
beleeve
lies
,
but
that
they
received
not
the
truth
in
the
love
of
it
?
2.
For
what
other
sinne
did
the
Lord
abhorre
Israel
,
Psal.
78.60
.
and
forsooke
his
owne
Tabernacle
?
and
why
doth
the
Lord
thrust
us
from
his
care
,
but
that
we
have
thrust
our selves
from
his
Covenant
?
3.
Why
are
we
fallen
from
the
honour
of
our
Kingdome
,
and
the
ancient
glory
of
our
Nation
,
but
because
we
have
not
set
up
nor
held
up
the
honour
and
kingdome
of
God
amongst
us
,
and
therefore
hee
hath
cast
downe
the
honour
of
our
Kingdome
.
4.
Why
is
our
peace
within
our selves
disturbed
by
many
discontents
among
all
sorts
,
but
because
we
have
not
allowed
the
Lord
a
peaceable
dwelling
among
us
as
in
times
past
.
5.
Why
cannot
wee
now
peepe
out
of
our
coasts
,
but
become
a
prey
to
a
base
despisable
company
of
robbers
and
theeves
?
and
why
doth
not
God
goe
out
with
our
navies
,
our
armies
which
returne
home
with
losse
and
dishonour
?
but
that
the
sentence
is
gone
out
as
against
Israel
,
Iudg.
10.13
.
Yee
have
served
other
Gods
,
I
will
save
you
no
more
:
Goe
and
cry
to
the
Gods
yee
have
chosen
,
let
them
save
you
in
the
day
of
danger
.
6.
Whence
are
those
sinnes
written
with
the
point
of
a
Diamond
in
the
face
and
forehead
of
our
Nation
?
As
,
1.
Coldnesse
in
profession
,
lukewarmnesse
in
religion
,
denying
the
power
of
it
.
2.
A
generall
scorning
of
the
profession
of
grace
.
Oh
that
ever
it
should
be
said
in
time
to
come
,
that
after
60
or
70
yeares
of
the
Gospell
,
it
should
be
attended
,
or
rather
chased
out
with
such
generall
scorne
of
faithfull
Preachers
,
and
professours
of
true
religion
,
as
no
age
of
the
Gospell
can
patterne
.
3.
That
generall
corruption
in
manners
in
the
body
of
our
people
,
too
too
apparant
in
,
1.
Cursed
oathes
in
olde
and
young
,
high
and
low
,
in
open
and
shamefull
manner
,
for
which
the
land
doth
and
must
mourne
.
2.
Generall
pollution
of
the
Sabboth
by
working
,
playing
,
journeying
by
water
,
and
land
,
and
open
profanesse
;
and
weake
hopes
of
reformation
,
unlesse
we
may
thinke
these
sinnes
to
die
of
themselves
,
but
the
land
is
like
to
keepe
her
Sabboths
first
.
3.
The
deluge
of
drunkennesse
,
which
hath
drowned
our
Land
,
and
is
risen
15
cubits
higher
than
ever
,
which
was
sinne
wont
to
be
covered
formerly
with
ragges
,
now
with
silkes
.
Whence
are
all
these
,
and
many
other
hainous
profanations
of
manners
,
but
from
our
Apostacy
from
God
,
from
his
covenant
,
from
his
word
,
from
the
profession
of
holy
Religion
?
Oh
that
wee
could
consider
the
state
of
revolters
worst
at
last
,
that
wee
would
returne
to
our
first
love
,
and
workes
,
before
the
remooving
of
our
candlesticke
,
and
before
our
spuing
out
.
2.
For
personall
Apostacy
.
This
may
be
a
warning
to
many
men
,
who
have
desisted
from
good
and
hopefull
beginnings
,
who
have
rejoyced
in
the
light
for
a
season
,
who
seemed
to
have
beene
washed
,
&
to
have
got
out
of
the
filthinesse
of
the
world
;
begun
to
reade
the
Scripture
,
set
up
Gods
worship
in
their
families
,
to
keepe
some
watches
with
God
,
but
are
fallen
backe
to
the
world
,
or
wallow
in
some
lusts
,
as
if
nothing
were
worth
forsaking
but
Gods
wayes
.
Let
these
consider
,
1.
How
lightly
they
offend
the
Majesty
of
God
,
Heb.
10.38
.
If
any
withdraw
himselfe
,
my
soule
shall
have
no
pleasure
in
him
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
military
word
from
souldiers
who
recoyle
and
leave
their
standing
,
in
whom
the
Captaine
delights
not
:
no
more
in
our
Christian
fight
can
wee
by
retiring
and
recoyling
please
our
Captaine
:
But
the
Martiall
law
for
such
is
in
the
text
,
They
withdraw
themselves
to
perdition
.
2.
Better
it
is
not
to
begin
in
a
good
course
,
than
to
desist
,
and
breake
off
.
2
Pet.
2.20
.
It
had
beene
better
not
to
have
knowne
:
the
latter
end
is
worse
than
the
beginning
:
for
they
lose
all
their
labour
,
all
their
hopes
,
all
they
have
wrought
,
all
they
have
suffered
,
all
is
in
vaine
to
them
.
As
a
man
having
made
a
long
voyage
,
and
sailed
prosperously
many
hundred
miles
,
but
bringing
his
shippe
within
sight
of
shore
,
and
thrusting
into
the
haven
,
suffered
wracke
in
the
havens
mouth
:
this
man
hath
lost
all
his
gettings
,
his
wealth
,
his
journey
,
his
labour
,
sufferings
,
his
life
,
himselfe
and
all
.
Oh
never
content
thy selfe
with
good
beginnings
in
the
spirit
to
end
in
the
flesh
:
Oh
foolish
Galathian
,
wilt
thou
suffer
so
many
things
in
vaine
?
The
Lord
rejects
that
blossome
that
never
comes
to
fruite
,
as
the
husbandman
cares
not
for
that
blade
that
comes
not
to
ripenesse
.
Nay
never
content
thy selfe
with
a
faire
progresse
in
grace
,
at
any
time
to
desist
:
For
if
a
righteous
man
at
any
time
forsake
his
righteousnesse
,
all
his
former
righteousnesse
shall
never
be
remembred
;
and
he
that
loseth
the
last
of
his
dayes
,
loseth
all
the
former
.
What
were
a
man
the
better
if
hee
had
all
grace
in
the
highest
perfection
of
it
,
and
fall
from
it
?
nay
what
careth
Satan
if
a
man
had
attained
whole
sanctification
,
not
onely
in
part
,
but
in
degrees
,
if
it
be
not
continued
in
?
Adam
in
Paradise
,
the
more
holinesse
he
lost
,
the
greater
was
his
sinne
and
unhappinesse
.
Nay
the
Angels
in
heaven
,
what
better
were
they
for
their
absolute
Angelicall
happinesse
,
when
they
left
their
first
habitation
?
3.
Relapse
into
a
sicknesse
is
farre
more
dangerous
than
the
disease
,
and
to
relapse
into
sinne
is
to
relapse
into
the
most
dangerous
sicknesse
of
all
,
and
farre
lesse
curable
than
any
.
This
incurable
estate
our
Saviour
aimes
at
Luke
9.62
.
no
man
that
puts
his
hand
to
the
plow
,
&c.
from
this
relapse
they
fall
into
that
sin
,
that
unpardonable
sinne
.
4.
The
very
season
of
our
present
times
aggravates
this
sinne
of
falling
from
the
grace
of
God
,
that
makes
it
most
inexcusable
.
What
?
to
fall
away
so
willingly
in
dayes
of
peace
?
of
meanes
?
of
protection
?
in
dayes
of
the
honour
of
the
Gospell
?
What
?
to
fly
as
a
wicked
man
when
none
pursues
?
in
a
land
where
truth
and
peace
kisseth
each
other
?
where
is
neither
danger
,
nor
losse
,
nor
enemies
neere
?
so
cowardly
to
part
with
truth
,
and
fall
from
it
to
Popery
?
What
defence
?
what
excuse
is
left
for
this
sinne
?
It
were
too
much
in
times
of
persecution
,
in
Marian
dayes
,
in
the
midst
of
those
light
fires
,
in
the
house
of
inquisition
,
in
France
,
in
Italy
,
or
in
Spaine
,
in
Ierusalem
,
where
Manasseh
makes
the
streetes
runne
with
the
blood
of
the
Saints
:
But
in
the
time
of
peace
,
in
the
Sunshine
,
in
the
triumph
of
the
Gospell
to
decline
,
and
depart
,
this
hath
no
excuse
for
the
sinne
.
5.
What
a
kind
of
creature
is
this
,
an
Apostate
,
a
Mermaid
,
halfe
a
man
,
halfe
a
fish
,
a
cake
halfe
baked
,
halfe
a
Christian
as
good
as
no
Christian
,
an
Agrippa
,
almost
a
Christian
,
almost
sanctified
,
almost
saved
;
a
Christian
in
the
morning
of
his
life
,
but
his
righteousnesse
being
but
as
a
morning
dew
,
dried
up
and
withered
before
his
evening
;
a
diary
Christian
without
all
acceptation
?
looke
on
the
Text
againe
here
is
a
sanctification
,
till
the
comming
of
Christ
:
shall
this
great
Sunne
of
righteousnesse
rising
,
and
comming
in
his
strength
and
glory
,
finde
all
our
righteousnesse
as
a
dew
dried
up
,
and
vanished
?
then
must
all
our
salvation
vanish
with
it
.
2.
This
may
serve
for
instruction
.
Galathians
,
Gal.
5.7
.
Ye
did
runne
well
,
but
onely
true
grace
ends
well
.
Here
for
our
furtherance
I
will
set
downe
two
things
.
First
,
The
meanes
of
perseverance
.
Secondly
,
the
motives
to
excite
us
to
the
meanes
.
I.
Lay
a
good
ground
,
begin
well
:
Col.
1.23
.
Be
grounded
and
stablished
in
the
faith
:
Now
to
a
good
beginning
are
required
three
things
:
1.
Humility
of
soule
,
2.
stability
of
purpose
,
3.
sincerity
of
heart
.
First
,
Humility
layes
a
low
and
a
deepe
foundation
,
in
the
exercise
of
sound
mortification
:
the
most
that
fall
off
from
their
beginnings
are
such
as
have
but
sleighted
the
matter
of
mortification
;
and
would
not
be
at
the
paines
and
cost
of
deepe
digging
their
hearts
by
serious
humiliation
.
This
our
Saviour
expresseth
in
the
Parable
,
Luke
6.48
.
The
sound
Christian
is
that
wise
builder
,
who
builded
an
house
,
and
digged
deepe
,
and
laid
the
foundation
of
it
on
a
rocke
,
so
as
neither
floods
nor
windes
could
shake
it
.
Secondly
,
Stability
of
purpose
is
a
settling
of
the
heart
to
follow
goodnesse
,
and
hath
in
it
two
things
:
1.
for
judgement
,
2.
for
practise
.
1.
A
resting
in
the
knowne
truth
,
and
not
as
reedes
to
be
shaken
and
carried
away
with
every
puffe
of
false
and
vaine
doctrines
,
or
strange
opinions
,
contrary
to
the
truth
received
;
the
sinne
of
this
unstable
and
libertine
age
,
in
which
numbers
specially
of
our
youth
,
leave
the
assemblies
,
and
creepe
into
corners
to
learne
another
doctrine
from
teachers
in
the
twilight
,
against
the
Sabboths
of
God
,
against
the
law
of
God
,
against
the
ordinances
of
God
,
the
word
and
Sacraments
as
now
preached
and
administred
.
I
seldome
have
observed
any
such
shuttle
hearers
,
but
have
in
the
end
come
to
nought
,
and
even
to
open
profanesse
,
because
they
never
laid
a
sound
foundation
,
but
were
alwayes
busie
questionists
,
ready
to
turne
all
religion
into
●trums
,
which
was
the
very
losse
of
all
sound
Divinity
among
the
Schoolemen
.
2.
A
resolution
in
practise
,
whatsoever
come
of
it
,
never
to
be
carried
away
with
the
errour
of
the
wicked
,
nor
the
sinnes
of
the
age
,
times
,
calling
,
nor
the
corruptions
of
his
owne
heart
;
all
which
are
violent
streames
which
a
resolved
Christian
must
rowe
hard
against
.
This
was
it
which
Paul
and
Barnabas
require
of
the
new
converted
Antiochians
,
Acts
11.23
.
that
with
full
purpose
of
heart
they
would
cleave
unto
God
,
both
in
judgement
and
doctrine
,
and
in
life
and
conversation
.
This
was
the
settled
resolution
of
David
,
Psal.
119.112
.
I
have
inclined
my
heart
to
performe
thy
statutes
alwayes
,
even
to
the
end
.
Thirdly
,
Sincerity
of
heart
is
necessary
:
which
1.
casts
out
all
sinne
by
repentance
,
sparing
none
,
never
so
gainefull
:
2.
hath
respect
to
all
the
commandements
of
God
.
A
deceitfull
heart
cannot
hold
out
in
good
,
duplicity
of
heart
suffers
not
a
man
to
continue
,
for
hee
is
unconstant
in
all
his
wayes
,
Iames
1.8
.
This
is
when
men
looke
to
have
their
joy
in
this
world
,
and
with
God
in
the
world
to
come
,
when
the
end
of
their
whole
course
is
not
sincere
,
but
they
embrace
goodnesse
so
farre
as
may
stand
with
their
owne
estate
,
or
the
disposition
of
the
times
,
or
constitution
of
the
kingdome
,
and
no
further
.
Ayme
at
this
entrance
into
grace
,
know
that
hee
onely
hath
begun
well
,
that
hath
begun
in
truth
.
1.
Beware
lest
our
hearts
be
hardened
through
deceitfulnesse
of
sinne
,
Heb.
3.13
.
Sinne
is
a
sly
thing
of
the
Serpents
brood
,
especially
the
sinne
of
our
nature
easily
seduceth
and
deceiveth
us
.
Rom.
7.11
.
The
Apostle
complaines
that
it
deceived
him
:
for
the
sinnes
of
heart
and
nature
lull
men
asleepe
in
some
actuall
sinnes
in
which
they
lie
securely
,
and
so
grieve
the
Spirit
,
weaken
grace
,
and
hinder
holinesse
.
2.
Love
not
the
world
,
nor
the
profits
,
honours
and
pleasures
of
it
too
well
.
Demas
forsooke
the
truth
,
to
embrace
the
present
world
.
Iudas
by
the
same
corrupt
affection
fell
from
the
Apostleship
:
Ioh.
12.41
.
Many
chiefe
Rulers
beleeved
Christ
,
but
durst
not
confesse
him
,
because
of
the
Pharises
,
for
they
loved
the
praise
of
men
more
than
God
.
Oh
,
that
we
did
not
so
cleerely
see
the
strength
of
this
lett
in
these
dayes
,
wherein
so
many
baulke
the
way
of
holinesse
,
and
fall
backe
almost
to
open
profanesse
,
because
they
neither
see
many
men
,
nor
great
men
yeeld
approbation
or
countenance
to
such
strict
courses
.
2.
Shunne
lewd
society
,
and
familiarity
with
profane
persons
,
if
we
would
not
fall
from
our
owne
stedfastnesse
,
2
Pet.
3.17
,
18.
there
is
not
more
strength
in
any
infectious
pestilencious
ayre
to
poyson
the
body
,
than
in
this
poysoned
ayre
to
kill
the
soule
.
Society
with
gracelesse
men
is
a
very
blasting
of
grace
;
fire
is
not
more
apt
to
burne
,
than
we
to
learne
their
wayes
.
4.
The
labour
and
paines
of
holinesse
and
mortification
makes
many
weary
of
the
good
way
;
but
consider
it
is
not
in
vaine
to
serve
the
Lord
,
and
there
is
profit
in
walking
humbly
before
him
,
thy
paines
shall
be
abundantly
recompenced
;
a
small
measure
of
holinesse
,
with
an
upheaped
measure
of
happinesse
.
Every
man
will
be
contented
to
swallow
much
paines
for
a
little
earthly
profit
,
and
is
the
state
of
heaven
worth
no
labour
?
5.
Persecutions
drive
many
away
;
much
seed
which
comes
up
faire
,
when
the
sunne
of
persecution
ariseth
,
withereth
away
.
But
against
this
,
wisdome
must
cast
the
costs
,
and
prepare
to
defray
the
charges
of
this
great
building
,
and
the
same
Sunne
that
dries
and
burnes
up
the
shallow
seede
,
shall
set
and
ripen
ours
.
Many
heare
holinesse
reviled
and
spoyled
of
her
vaile
and
value
,
they
heare
this
sect
every
where
spoken
against
,
and
would
as
farre
forget
themselves
as
Peter
,
to
heare
that
voice
,
Thou
art
one
of
them
,
and
perhaps
renounce
Christ
,
and
profession
and
all
:
for
if
even
the
very
Disciples
of
Christ
,
and
all
they
,
leave
him
and
fly
when
afflictions
comes
neare
,
Matth.
26.56
.
what
marvell
if
they
that
want
soundnesse
shrinke
in
the
wetting
.
speaking
against
of
sinners
,
not
for
himselfe
,
but
for
thee
,
lest
thou
be
weary
.
2.
Hee
that
is
now
ashamed
of
Christ
,
Christ
will
one
day
be
ashamed
of
him
,
and
then
he
that
will
no●
beare
the
reproach
of
a
blast
of
words
for
him
,
shall
be
filled
with
an
everlasting
reproach
before
men
and
Angells
.
3.
Sound
judgement
esteemes
it
the
greatest
honour
,
to
be
highly
dishonoured
for
Christ
and
his
causes
:
Matth.
5.12
.
Blessed
are
yee
when
men
revile
you
,
and
speake
all
manner
of
evill
against
you
for
my
sake
:
rejoyce
and
be
glad
,
great
is
your
reward
in
heaven
.
Object
.
I
could
better
endure
mens
words
:
but
I
shall
also
sustaine
great
losse
,
if
I
should
be
so
precise
,
I
should
lose
my
custome
,
trading
,
and
profits
.
Answ.
Wilt
thou
receive
a
religion
,
and
not
know
it
to
be
truth
?
or
knowest
it
to
be
so
,
and
wilt
not
be
ready
to
confesse
and
professe
it
according
to
thy
place
and
calling
,
even
in
the
middest
of
the
different
conceits
of
men
?
2.
The
Saints
knowing
this
to
be
truth
,
did
for
it
joyfully
suffer
the
spoyling
of
their
goods
.
3.
Put
together
in
the
ballance
,
the
losse
of
the
world
,
and
the
losse
of
thy
soule
;
and
consider
whether
is
fitter
to
save
,
if
thou
canst
not
save
both
:
For
the
losse
of
the
world
,
is
an
abundant
recompence
promised
by
a
sure
pay-master
,
but
what
recompence
is
there
for
the
losse
of
the
soule
?
Matth.
16.26
.
Nay
if
thou
shouldest
venture
and
give
thy
life
for
thy
profession
,
if
God
call
for
it
;
it
is
no
lesse
than
thou
oughtest
,
who
oughtest
to
strive
unto
blood
,
Hebr.
12.4
.
and
yet
this
greatest
losse
were
the
greatest
gaine
.
Thus
to
lose
thy
life
is
to
save
it
,
and
to
save
it
in
this
case
were
to
lose
it
.
III.
Procure
to
our selves
and
exercise
the
helpes
of
perseverance
,
And
for
this
end
,
First
,
let
the
word
of
God
be
deepely
rooted
in
our
hearts
,
for
this
is
a
speciall
preservative
from
declining
:
Psal.
119.102
.
I
declined
not
from
thy
statutes
,
for
thou
didst
teach
me
.
Now
the
word
sundry
wayes
keepes
us
.
Thy
law
is
a
light
and
lanthorne
to
our
paths
.
Secondly
,
by
comforting
and
incouraging
us
in
the
good
way
:
Rom.
15.4
.
Through
consolation
of
the
Scripture
wee
receive
our
hope
.
Thirdly
,
by
preventing
sinne
in
us
:
Psal.
119.11
.
I
have
hid
thy
word
in
my
heart
,
that
I
might
not
sinne
.
Fourthly
,
by
keeping
out
of
sin
,
and
redressing
our
way
,
Psal.
119.9
.
Secondly
,
labour
to
preserve
in
thee
a
love
of
grace
and
holinesse
;
let
thy
scope
be
in
all
the
meanes
of
holinesse
,
to
gaine
,
not
knowledge
and
illumination
onely
,
but
sound
affection
also
to
grow
up
in
this
as
well
as
in
that
.
For
first
,
as
a
tree
low
and
deepe
rooted
,
is
stablished
and
continued
in
fruitfulnesse
,
so
when
faith
and
grace
is
deepely
rooted
in
the
affection
of
the
heart
,
there
will
be
perseverance
.
Secondly
,
it
is
not
good
words
,
good
actions
,
or
good
knowledge
,
that
holdes
out
,
but
good
affections
will
.
Thirdly
,
what
other
is
the
cause
of
so
generall
backsliding
in
the
world
,
which
is
the
proper
punishment
of
not
receiving
the
truth
in
the
love
of
it
,
2
Thess.
2.11
.
Thirdly
,
feare
God
:
This
is
a
wellspring
of
life
,
to
make
us
escape
the
snares
of
death
,
Prov.
14.27
.
and
19.23
.
Anchora
mentis
pondus
timoris
,
Feare
holds
the
heart
steady
as
the
anchor
the
shippe
;
and
joyne
thy selfe
to
such
as
feare
God
,
delight
in
such
as
excell
in
vertue
and
grace
,
these
are
able
to
encourage
,
strengthen
,
direct
,
uphold
,
raise
,
and
comfort
thee
in
thy
difficulties
,
wearinesse
and
weaknesse
,
and
set
thee
forward
not
by
their
gifts
onely
but
by
their
example
.
Fourthly
,
be
instant
in
prayer
for
perseverance
,
so
our
Text
teacheth
,
for
it
is
the
Lord
that
both
beginneth
and
finisheth
his
owne
worke
,
hee
not
onely
sets
us
in
the
way
,
Fifthly
,
looke
still
to
the
comming
of
the
Lord
Iesus
Christ
,
as
a
good
servant
hold
thy selfe
in
expectation
of
the
appearing
;
so
the
Text
:
Luke
12.36
.
Blessed
is
that
servant
whom
the
Master
shall
finde
so
doing
.
Doest
thou
expect
him
from
heaven
,
and
is
not
thy
conversation
there
?
doest
thou
expect
his
comming
in
glory
,
and
meetest
not
him
in
grace
?
lookest
thou
for
him
as
thy
head
,
and
wilt
thou
not
as
a
member
holde
an
happy
union
and
fellowship
with
him
?
expectest
thou
thence
a
Saviour
,
and
continuest
thou
not
unto
the
end
,
seeing
onely
such
shall
be
saved
?
Matth.
10.22
.
Now
the
motives
to
the
meanes
of
perseverance
.
First
,
this
is
a
true
signe
of
a
true
friend
of
God
,
who
loves
at
all
times
,
Prov.
17.17
.
not
onely
in
prosperity
,
but
in
adversity
;
yea
this
is
the
praise
of
a
true
friend
:
sound
love
to
Christ
is
a
sparke
of
Christs
love
to
us
,
of
whom
is
said
,
Iohn
13.1
.
Whom
he
loved
he
loved
to
the
end
.
Secondly
,
this
is
the
praise
of
true
grace
,
which
cannot
be
measured
but
by
the
end
.
Then
may
we
praise
the
Mariner
,
when
he
hath
brought
his
shippe
to
the
haven
,
and
landed
his
passengers
.
Then
praise
the
valour
of
a
Captaine
,
when
hee
hath
got
the
victory
.
We
praise
not
all
runners
,
for
many
runne
,
but
one
takes
the
prize
,
and
that
is
hee
that
continues
to
the
end
,
not
hee
that
desists
.
Thirdly
,
there
is
none
but
desires
that
God
would
be
constant
to
him
in
his
goodnes
,
&
shew
himselfe
best
at
last
;
and
thou
must
then
be
constant
to
him
in
his
service
,
for
God
is
with
us
so
long
as
we
be
with
him
,
but
if
we
forsake
him
,
he
may
justly
forsake
us
,
2
Chron.
15.2
.
If
the
image
have
never
so
golden
an
head
,
yet
if
the
legges
be
earth
and
clay
,
the
stone
in
the
mountaine
shall
breake
it
to
pieces
.
Fourthly
,
who
would
sowe
his
field
,
not
to
reape
his
seede
againe
?
who
would
not
reape
his
prayers
,
his
teares
,
and
the
dripping
seede-time
●f
mortification
?
who
would
not
reape
his
hope
,
his
patience
,
and
other
graces
?
But
all
reaping
is
on
condition
that
wee
faint
not
,
Gal.
6.9
.
and
therefore
the
Apostle
inferres
that
wee
must
not
be
weary
of
well-doing
.
Object
.
But
alas
,
I
cannot
goe
so
fast
in
the
good
way
as
sometime
I
did
,
nor
so
stedfastly
;
I
could
heare
more
fruitfully
,
pray
more
cheerefully
,
keepe
my
times
with
God
more
carefully
,
bewaile
my
sinnes
more
feelingly
than
now
I
can
.
Answ.
If
thou
goest
on
,
all
is
well
,
if
thou
stand
not
still
,
nor
goest
backe
,
a
sof●
pace
forward
goeth
farre
;
onely
quicken
thy selfe
by
all
good
meanes
for
thy
better
assurance
.
2.
If
thou
beest
sure
thou
goest
to
Canaan
,
though
thou
sometime
haltest
of
a
limbe
with
Iacob
through
weaknesse
,
yet
comfort
thy selfe
,
hold
on
,
onely
see
thy
heart
be
not
halting
.
Fifthly
,
want
wee
examples
to
encourage
us
?
wee
are
compassed
with
them
on
every
hand
.
VERSE
24.
Faithfull
is
hee
which
calleth
you
,
who
will
also
doe
it
.
OVR
Apostle
here
answereth
a
secret
objection
that
the
Thessalonians
might
make
.
How
should
we
be
blamelesse
untill
the
comming
of
Christ
,
seeing
we
have
all
Satans
power
against
us
,
and
the
violence
of
the
world
,
and
our selves
are
in
a
most
changeable
condition
?
Our
Apostle
assures
them
of
perseverance
in
these
words
,
by
three
arguments
;
none
of
which
are
taken
from
their
owne
priviledge
,
piety
,
or
power
,
but
from
most
sure
grounds
,
all
seated
in
God
himselfe
:
and
they
are
three
.
First
,
from
his
faithfulnesse
and
truth
:
Hee
is
faithfull
.
Secondly
,
from
the
effect
of
his
faithfulnesse
already
begun
:
Who
hath
called
you
.
Thirdly
,
from
the
conclusion
of
his
worke
begun
:
Who
will
also
doe
it
:
That
is
,
Hee
will
finish
and
perfect
his
gracious
worke
begun
.
The
first
Argument
prooving
their
perseverance
,
is
from
the
nature
of
God
,
Hee
is
faithfull
.
Here
are
two
questions
:
1.
Quest.
Why
the
Apostle
mentions
Gods
faithfulnesse
in
this
place
?
Answ.
1.
To
bring
to
their
mindes
the
promise
of
perseverance
,
and
holde
it
before
their
eyes
:
for
Gods
faithfulnesse
ever
hath
respect
unto
some
promise
.
Now
this
promise
of
perseverance
is
in
Ier.
32.40
.
I
will
put
my
feare
into
their
hearts
,
that
they
may
not
depart
from
me
:
and
Hosea
2.19
.
I
will
marry
thee
for
ever
unto
me
in
faithfulnesse
.
And
in
this
promise
they
must
seeke
their
stedfastnesse
.
2.
To
assure
them
that
his
prayer
for
perseverance
was
a
prayer
of
faith
,
and
grounded
upon
Gods
promise
;
for
no
other
prayer
can
have
either
comfort
or
assurance
.
1
Iohn
5.14
.
This
is
the
assurance
,
that
if
wee
aske
any
thing
according
to
his
will
,
he
heareth
us
.
Matth.
21.22
.
Whatsoever
yee
aske
,
if
ye
beleeve
,
ye
shall
obtaine
it
.
And
thus
hee
teacheth
both
them
and
us
to
frame
our
prayers
,
if
we
would
speede
in
our
suites
,
namely
to
looke
at
the
promise
before
we
pray
.
3.
To
set
God
before
them
in
such
a
manner
,
as
they
may
apprehend
him
not
onely
true
in
himselfe
,
in
his
word
and
promises
;
but
one
that
will
not
frustrate
the
faith
and
hope
of
such
as
waite
and
depend
upon
him
,
but
will
carry
them
out
to
salvation
.
2.
Quest.
How
must
wee
conceive
God
to
be
faithfull
?
-
In
himselfe
,
-
in
his
decrees
,
-
in
all
his
wayes
and
workes
,
-
in
all
his
words
and
speeches
.
1.
Hee
is
faithfull
in
himselfe
,
by
an
uncreated
faithfulnesse
and
truth
it selfe
,
by
one
eternall
and
simple
act
;
First
,
because
this
is
the
Ocean
and
full
fountaine
,
from
whence
all
the
faithfulnesse
and
truth
in
men
and
Angells
issue
and
streame
.
Secondly
,
this
is
the
rule
and
measure
of
that
;
and
the
nearer
that
their
truth
comes
to
this
,
the
more
compleate
it
is
.
Thirdly
,
this
is
unchangeable
in
the
Lord
,
in
whom
is
no
shadow
of
change
:
whereas
in
the
creature
it
is
changeable
.
The
Angels
that
fell
were
faithfull
,
but
soone
changed
:
Adam
by
creation
was
faithfull
to
his
Creatour
,
but
soone
changed
and
departed
from
it
.
But
the
Lords
faithfulnesse
is
unchangeable
as
himselfe
is
.
Fourthly
,
whereas
that
in
the
creature
is
at
least
comparatively
imperfect
in
part
,
and
weake
;
in
God
himselfe
it
is
in
most
high
perfection
.
2.
He
is
most
faithfull
in
all
his
decrees
,
for
the
counsells
of
the
Lord
must
stand
,
and
must
certainely
be
executed
,
both
for
manner
,
and
times
,
and
all
circumstances
as
hee
hath
decreed
them
:
Esay
14.24
.
The
Lord
hath
sworne
,
Surely
as
I
have
purposed
it
shall
come
to
passe
.
See
verse
27.
3.
Hee
is
faithfull
in
all
his
wayes
and
workes
,
which
all
of
them
are
according
to
those
decrees
most
holy
and
righteous
.
Psal.
145.17
.
The
Lord
is
righteous
in
all
his
wayes
,
and
holy
in
all
his
workes
.
As
for
example
:
Looke
on
him
in
the
great
worke
of
creation
,
he
is
a
faithfull
Creatour
,
1
Pet.
4.
ult.
In
the
worke
of
redemption
,
we
have
a
faithfull
high
Priest
in
things
concerning
God
,
Heb.
2.17
.
who
faithfully
performes
all
his
office
,
both
in
expiating
of
our
sinnes
by
one
perfect
sacrifice
in
earth
,
and
now
interceding
before
God
in
heaven
.
In
the
great
worke
of
our
justification
,
we
behold
him
just
and
faithfull
to
forgive
our
sinnes
if
wee
acknowledge
them
,
1
Iohn
19.
for
God
is
so
faithfull
that
he
cannot
but
justifie
beleevers
,
having
said
that
hee
that
confesseth
his
sinnes
,
and
forsaketh
them
,
shall
finde
mercie
,
Prov.
28.
In
the
great
worke
of
protection
and
preservation
of
his
Church
in
earth
,
He
is
faithfull
and
true
that
judgeth
and
fighteth
righteously
,
Revel.
19.11
.
Yea
and
in
heaven
,
his
faithfulnesse
upholds
their
eternall
happinesse
,
2
Tim.
1.12
.
I
know
whom
I
have
beleeved
,
and
hee
is
able
to
keepe
what
I
have
committed
to
him
against
that
day
.
4.
Hee
is
faithfull
in
all
his
words
and
speeches
:
because
,
1.
They
be
the
issue
of
a
most
faithfull
and
righteous
will
,
void
of
all
insincerity
and
unfaithfulnesse
.
2.
Never
was
word
uttered
by
him
,
but
it
declared
both
the
thing
in
it self
,
and
as
it
was
in
the
minde
of
him
the
speaker
.
3.
Every
word
of
his
resembles
his
faithfulnesse
.
As
,
first
,
his
commandements
are
all
just
,
holy
,
true
and
pure
as
hee
is
;
yea
the
rule
of
truth
and
faithfulnesse
to
us
,
Psal.
19.9
.
Secondly
,
his
predictions
all
of
them
are
faithfully
accomplished
many
thousand
yeares
after
:
as
,
Christs
incarnation
in
the
fulnesse
of
time
:
The
Scepter
departing
from
Iudah
,
thousands
of
yeeres
after
the
prediction
,
Gen.
49.10
.
Thirdly
,
his
menaces
and
threatnings
are
most
faithfull
and
true
.
The
olde
world
found
them
so
after
an
hundred
and
twenty
yeares
warning
.
Ierusalem
overthrowne
40.
yeares
after
our
Saviour
foretolde
,
that
not
a
stone
should
be
left
on
a
stone
.
Fourthly
,
his
promises
are
most
sure
of
accomplishment
,
and
his
faithfulnesse
shines
in
them
all
.
Abraham
had
a
sonne
promised
in
his
youth
,
God
accomplished
it
in
his
age
.
Israel
had
a
promise
of
departing
out
of
Egypt
after
400
yeares
,
and
the
same
night
went
out
with
all
his
armies
,
Exod.
12.41
.
Hebr.
10.23
.
Hee
is
faithfull
that
hath
promised
.
God
is
most
faithfull
and
true
.
1
Cor.
1.9
.
God
is
faithfull
by
whom
ye
are
called
:
2
Cor.
1.18
.
God
is
true
,
and
his
word
is
not
yea
and
nay
.
Revel.
19.11
.
He
that
sits
upon
the
white
horse
is
called
faithfull
and
true
.
First
,
because
of
his
most
just
and
righteous
nature
,
Secondly
,
Thirdly
,
Fourthly
,
all
imperfection
is
removed
from
him
,
1.
Want
of
wisedome
to
foresee
something
,
which
if
it
come
to
passe
doth
disappoint
us
,
&
lay
all
our
plots
in
the
dust
.
But
he
is
wisdome
it selfe
,
foreseeing
all
things
,
and
forecasting
all
things
,
and
ordering
them
so
,
as
nothing
shall
crosse
his
purpose
or
promise
.
2.
Weaknesse
or
impotency
may
hinder
us
in
effecting
that
wee
verily
purposed
or
promised
.
But
strength
is
his
,
nothing
can
resist
him
:
Is
any
thing
impossible
to
God
?
Luke
1.47
.
no
,
though
he
say
,
a
Virgin
shall
conceive
and
beare
a
childe
,
it
must
be
so
,
if
all
created
nature
say
contrary
.
3.
Distance
of
place
may
make
us
faile
of
our
purpose
and
promise
:
wee
cannot
be
present
alwayes
where
we
would
and
have
purposed
.
But
hee
is
omnipotent
,
fills
both
heaven
and
earth
:
Whither
shall
I
flie
from
thy
presence
?
If
I
ascend
into
heaven
thou
art
there
:
if
I
goe
downe
into
hell
,
thou
art
there
,
&c.
4.
Discontinuance
in
time
may
hinder
our
projects
and
purposes
,
wee
may
die
before
wee
can
performe
our
promises
.
But
hee
is
for
ever
,
and
of
his
yeares
there
is
no
end
;
his
owne
eternall
being
gives
an
everlasting
being
and
truth
to
his
promises
.
First
,
see
that
all
our
words
be
faithfull
as
his
are
,
1.
It
is
a
property
of
Satans
broode
to
love
lies
,
whereof
he
is
the
authour
,
whose
first
sinne
was
,
not
to
stand
in
the
truth
:
if
wee
would
be
like
unto
God
,
wee
must
hate
the
Divells
qualities
,
especially
wherein
hee
is
most
contrary
to
God
.
2.
God
hates
lying
,
so
as
hee
rangeth
it
among
most
monstrous
sinnes
,
that
wee
also
should
so
hate
it
,
Revel.
21.8
.
and
22.11
.
and
fly
it
as
a
most
hatefull
and
enormious
offence
.
3.
The
stile
of
a
Christian
is
to
be
of
the
truth
,
being
sanctified
by
the
spirit
of
truth
:
And
a
marke
of
the
remnant
of
Israel
,
that
they
speake
no
lies
,
Eph.
3.13
.
4.
The
danger
:
God
will
destroy
all
them
that
speake
lies
,
Psal.
5.6
.
and
not
onely
keepes
them
out
of
the
gates
of
the
great
Citty
,
but
provides
a
lake
of
fire
and
brimstone
for
them
,
for
being
most
unlike
God
of
all
men
,
they
shall
be
cast
furthest
from
him
.
Secondly
,
b●ware
of
slipperinesse
in
our
promises
and
covenants
:
All
the
promises
of
God
are
in
Christ
yea
and
amen
,
2
Cor.
1.20
.
our
promises
also
must
be
yea
and
amen
,
firme
and
faithfull
.
Alas
!
that
in
the
dayes
of
such
light
,
men
should
be
so
light
and
false
in
promises
,
so
unfaithfull
in
contracts
and
covenants
,
that
words
and
bands
almost
are
but
winde
,
as
if
mens
honest
words
should
be
as
sure
as
bands
onely
in
dayes
of
darknesse
and
superstition
;
or
as
if
the
word
of
truth
had
chased
away
true
and
faithfull
dealing
among
the
professours
of
it
:
or
as
if
Christian
faith
and
fidelity
could
not
live
together
in
the
same
world
,
nor
in
the
same
age
.
Doth
nature
teach
a
man
to
be
ashamed
of
a
verball
lie
,
and
doth
not
grace
much
more
of
an
actuall
?
Thirdly
,
we
must
be
faithfull
in
our
actions
and
wayes
,
and
in
both
our
callings
both
generall
and
speciall
.
Be
faithfull
in
thy
profession
of
godlinesse
,
lurke
not
as
an
hypocrite
among
the
Saints
,
carry
no
treacherous
purpose
to
save
thy selfe
by
denying
or
betraying
the
truth
;
give
it
thy
heart
,
hand
,
and
tongue
,
and
life
,
if
it
require
it
:
beware
of
a
politique
profession
,
never
let
thy
practise
disagree
from
thy
profession
.
Consider
,
Christ
professed
a
good
profession
before
Pilate
,
and
sealed
it
with
his
life
and
death
,
1
Tim.
5.13
.
and
wilt
thou
so
nourish
any
secret
fraud
in
thy
heart
contrary
to
thy
profession
?
and
Paul
telleth
Timothy
,
hee
had
made
a
good
profession
and
a
faithfull
before
many
witnesses
.
And
this
is
a
most
necessary
doctrine
,
we
know
not
how
soone
we
may
be
called
to
it
,
therefore
learne
it
betimes
,
that
we
may
be
like
our
heavenly
Father
in
faithfulnesse
,
not
onely
in
times
of
prosperity
,
but
in
times
of
tryall
;
for
a
Christian
man
is
that
indeede
which
he
is
in
tryall
:
let
us
shew
our selves
to
bee
that
wee
seeme
to
be
.
Then
in
thy
speciall
calling
be
faithfull
:
Christ
was
a
faithfull
high
Priest
in
things
concerning
God
,
Heb.
2.17
.
and
Moses
was
faithfull
in
all
the
house
of
God
as
a
servant
,
Heb.
3.5
.
So
it
is
required
of
every
Minister
or
dispenser
of
the
secrets
of
God
,
that
hee
be
faithfull
,
1
Cor.
4.1
.
the
steward
of
Gods
house
must
be
faithfull
to
his
Lord
,
and
to
his
family
.
It
is
not
great
pompous
titles
that
commends
a
Minister
,
but
his
faithfulnesse
:
Prov.
13.17
.
A
faithfull
Messenger
is
health
.
And
in
thy
private
calling
deale
faithfully
with
all
men
,
and
in
all
things
,
both
great
and
small
;
so
doth
God
,
who
is
not
the
rule
onely
,
but
the
witnesse
and
judge
:
1
Thess.
4.6
.
Let
no
man
defraud
his
brother
,
God
is
the
avenger
of
all
such
things
.
4.
In
friendship
be
faithfull
:
God
is
most
faithfull
to
his
friends
,
in
prosperity
,
in
adversity
,
in
life
,
in
death
.
Be
faithfull
especially
in
the
fellowship
of
the
Gospell
,
specially
aiming
at
holinesse
as
the
Lord
doth
;
and
to
draw
thy
friend
along
to
heaven
with
thee
,
and
helpe
him
out
of
sinne
,
else
a
sorry
friend
art
thou
.
But
how
farre
we
from
this
,
among
whom
it
is
so
hard
to
finde
a
faithfull
friend
,
who
in
civill
things
will
sticke
to
a
man
in
adversity
?
Where
is
to
be
found
the
friendship
of
David
and
Ionathan
?
Among
Heathens
we
reade
of
a
Daman
and
Pithias
,
of
a
Pylades
and
Orestes
,
of
an
Euryalus
and
Nysus
,
of
an
Achates
,
who
was
a
faithfull
friend
to
Aeneas
,
and
would
not
leave
him
in
danger
.
But
few
such
are
to
be
found
among
Christians
,
among
whom
faithfull
friendship
is
degenerated
into
pollicy
and
flattery
.
The
Heathens
could
say
that
they
used
not
fire
or
water
oftner
than
friendship
;
would
Christians
could
say
so
of
faithfull
friendship
:
and
yet
they
seeme
to
pull
the
Sunne
out
of
heaven
,
who
would
take
faithfulnes
from
friendship
in
the
lives
of
men
.
Would
to
God
that
Christians
had
not
forgotten
these
naturall
principles
.
We
all
professe
our selves
to
be
of
the
family
of
Christ
,
would
it
were
with
us
as
in
that
,
that
but
one
of
twelve
were
unfaithfull
to
God
and
their
friend
.
But
wee
see
the
contrary
too
too
often
.
5.
In
communicating
to
thy
brethren
be
faithfull
,
lay
out
thy
Lords
talent
faithfully
,
as
a
wife
and
faithfull
servant
,
whom
the
Lord
may
make
ruler
over
his
house
,
Luk.
12.42
.
Hast
thou
much
?
many
talents
?
be
faithfull
in
much
,
and
thou
shalt
finde
much
faithfulnesse
in
the
Lord
.
Hast
thou
little
?
be
faithfull
in
that
little
,
and
thy
Lord
shall
make
thee
ruler
over
much
:
when
it
shall
be
said
,
Well
done
good
and
faithfull
servant
,
&c.
Matth.
25.23
.
Oh
that
men
would
remember
the
doome
against
the
evill
servant
,
Matth.
25.30
.
Cast
the
unprofitable
servant
into
utter
darknesse
.
Why
was
he
judged
so
severely
?
1.
Because
an
hypocrite
comes
among
the
good
servants
,
and
receives
some
talents
.
2.
Having
his
talent
,
hee
hideth
it
in
the
earth
,
earth
eates
him
up
and
buries
him
alive
.
3.
He
is
unprofitable
,
hinders
his
Lord
,
and
makes
him
a
loser
,
and
doth
no
good
to
others
;
all
which
makes
the
sentence
as
just
,
as
severe
,
and
certaine
.
This
appeares
in
five
instances
.
1.
In
all
the
doctrine
of
faith
.
2.
In
all
the
practise
of
faith
.
3.
In
all
the
prayers
of
faith
.
4.
In
all
profession
of
faith
.
5.
In
all
perseverance
in
faith
.
faithfull
word
,
Titus
1.9
.
for
that
onely
is
the
true
religion
,
which
is
wholly
grounded
upon
his
word
,
who
is
unchangeable
in
truth
and
faithfulnesse
.
How
could
we
beleeve
all
the
Articles
of
faith
,
which
are
unconceivable
,
and
impossible
to
reason
,
if
we
ground
them
not
upon
Gods
faithfulnesse
in
his
word
?
How
should
we
conceive
that
the
heavens
and
earth
were
created
of
nothing
?
that
the
Sonne
of
God
should
become
man
?
should
be
borne
of
a
Virgin
?
should
by
dying
overcome
death
?
by
descending
into
hell
should
deliver
from
hell
?
How
should
wee
beleeve
that
our
bodies
cloathed
with
corruption
,
and
wrapped
in
deaths
garments
,
should
rise
againe
to
eternall
life
?
which
Article
the
Sadduces
mocke
at
?
if
wee
should
not
apprehend
them
as
the
word
of
him
that
is
faithfull
and
true
?
Contrary
hereto
,
the
maine
pillars
of
Popery
are
set
upon
the
unfaithfull
words
of
men
,
of
Fathers
,
Councels
,
Traditions
,
Popes
:
Whereas
,
Rom.
3.4
.
Let
God
be
true
,
and
every
man
a
lyer
:
Be
he
Father
,
or
holy
Father
,
further
than
hee
speakes
according
to
the
faithfull
word
.
Nay
if
an
Angel
from
heaven
speake
otherwise
,
let
him
be
accursed
,
Gal.
1.8
.
Nay
,
the
Popish
Church
is
so
farre
from
acknowledging
this
faithfulnesse
of
God
in
the
Scripture
;
as
it
never
found
a
greater
resister
or
opposite
among
the
sects
,
and
opposite
heresies
in
the
world
:
For
,
bring
in
either
Iewes
or
Turkes
,
or
any
kinde
of
heretickes
more
vilifying
Gods
faithfulnesse
in
the
Scripture
,
and
Papists
shall
not
be
the
worst
.
But
did
ever
any
of
them
accuse
the
Scripture
to
be
a
nose
of
waxe
?
the
authority
of
it
to
be
no
better
than
Esops
Fables
,
without
the
Churches
determination
?
to
be
a
leaden
and
a
Lesbian
rule
?
to
be
a
seed-plot
of
heresies
,
and
they
to
be
heretickes
that
stand
to
the
voice
of
the
Scriptures
?
Doe
not
they
call
the
Bible
the
booke
of
heretickes
?
doe
they
not
burne
the
Scriptures
,
as
sometime
did
wicked
Asa
,
Antiochus
,
Maximinus
?
Have
they
not
burned
Christian
men
for
having
them
?
Let
any
such
furious
heretickes
against
Gods
faithfull
word
be
brought
in
if
they
can
:
But
certainly
Papists
must
carry
the
bell
above
all
other
in
the
world
,
for
standing
opposite
to
the
faithfulnesse
of
God
in
the
Scripture
,
and
be
the
most
hereticall
,
as
who
shut
the
doore
against
the
truth
,
according
to
Chrysostomes
rule
,
Haereticorum
haereticissimi
,
qui
claudunt
januas
veritati
.
Chrysost.
1.
For
the
object
:
We
must
therefore
beleeve
the
whole
word
of
God
,
contained
in
the
Law
and
Gospell
,
because
it
is
of
the
nature
of
God
himselfe
,
immediatly
flowing
from
that
eternall
truth
and
faithfulnesse
conceived
in
the
minde
of
God
who
is
unchangeable
.
This
is
the
argument
of
the
Scripture
:
Because
by
faith
we
give
him
the
honour
of
truth
,
and
we
set
our
seale
to
God
that
he
is
faithfull
,
Ioh.
3.33
.
And
thus
he
also
honours
us
to
give
witnesse
to
his
faithfulnesse
:
and
contrary
,
not
mingling
the
word
with
faith
,
we
make
him
a
lyer
,
(
namely
,
so
farre
as
wee
can
)
because
we
beleeve
not
the
record
that
the
Father
witnesseth
of
his
Sonne
:
and
this
is
the
ground
why
we
must
beleeve
the
Scripture
to
be
the
word
of
God
,
because
wee
doe
beleeve
it
to
be
true
and
faithfull
as
he
is
faithfull
.
2.
For
the
act
:
because
Satan
himselfe
beleeves
historically
the
Scripture
,
and
acknowledgeth
Gods
faithfulnesse
in
it
,
we
must
specially
apply
the
parts
of
the
word
to
our selves
.
First
,
the
promises
,
all
which
because
he
is
faithfull
he
will
performe
to
a
thousand
generations
;
not
onely
beleeving
them
true
in
themselves
,
but
even
to
us
,
else
wee
deprive
our selves
of
them
,
seeing
he
promiseth
nothing
to
unbeleevers
.
Yea
not
onely
beleeving
and
applying
them
;
but
on
the
same
faithfulnesse
of
God
grounding
the
hope
and
expectation
of
all
those
promises
which
thy
faith
hath
already
apprehended
:
For
what
is
it
else
but
this
faithfulnesse
in
God
that
makes
our
hope
never
leave
us
ashamed
?
Where
had
Sarah
strength
to
conceive
and
bring
forth
a
sonne
,
being
past
age
,
but
because
shee
counted
him
faithfull
that
had
promised
?
Hebr.
11.11
.
That
is
,
she
knew
that
whatsoever
God
had
promised
,
he
would
faithfully
performe
:
and
Heb.
10.23
.
Let
us
keepe
fast
the
profession
of
our
hope
,
for
faithfull
is
he
that
hath
promised
.
Secondly
,
we
must
also
beleeve
his
threats
,
for
though
he
use
sometimes
lenity
and
patience
to
vessels
of
wrath
;
yet
his
faithfulnesse
suffers
not
the
least
jote
of
them
to
be
unaccomplished
.
Zeph.
3.5
.
The
just
Lord
is
in
the
middest
of
her
,
early
,
even
early
will
he
bring
forth
judgement
,
and
will
not
faile
.
Hath
the
faithfull
Lord
covenanted
wrath
with
the
sinner
?
Hearest
thou
his
word
let
fly
plagues
as
thicke
as
haile
against
the
transgressours
,
and
thinkest
thou
to
escape
?
Was
his
faithfulnesse
never
yet
impeached
,
and
shall
it
be
so
for
thee
?
Hearest
thou
that
a
large
booke
of
curses
comes
flying
into
the
house
of
the
swearer
,
and
darest
thou
sweare
?
and
into
the
house
of
the
thiefe
,
and
darest
thou
be
unjust
?
Surely
if
God
have
not
lost
all
his
faithfulnesse
,
thou
shalt
certainly
finde
it
:
this
is
the
act
of
faith
.
3.
For
the
manner
of
obedience
of
faith
:
when
the
eye
of
the
soule
is
once
lifted
up
to
behold
this
faithfulnesse
of
God
,
it
will
bestirre
it selfe
with
diligence
in
well-doing
.
By
this
argument
the
Apostle
inciteth
the
Iewes
,
Hebr.
6.10
.
God
is
not
unfaithfull
to
forget
the
labour
of
your
love
:
and
Matth.
10.42
.
The
giving
of
a
cup
of
colde
water
hath
promise
of
a
recompence
,
and
his
faithfulnesse
will
make
it
good
.
No
just
Prince
can
forget
the
faithfull
service
of
his
subject
:
Ahashuerosh
at
length
remembred
Mordecai
his
good
service
:
much
more
will
our
God
who
is
faithfull
.
Eccles.
9.15
.
Wee
reade
of
a
poore
man
who
by
his
wisdome
delivered
the
Citty
,
but
hee
was
forgotten
in
that
Citty
.
But
God
because
hee
is
faithfull
is
never
so
forgetfull
of
him
that
doth
good
in
the
world
.
Vpon
this
ground
we
must
lay
all
our
prayers
of
faith
;
so
our
Apostle
here
in
the
Text
:
Lord
according
to
all
thy
righteousnesse
let
thy
wrath
be
turned
away
from
thy
Citty
and
Sanctuary
.
This
will
answer
all
the
objections
wee
can
make
against
our
owne
prayers
.
Object
.
I
am
unworthy
to
pray
,
or
be
heard
,
and
my
prayer
is
as
unworthy
as
my selfe
.
Answ.
True
,
but
Gods
faithfulnesse
gives
worthinesse
to
both
.
Object
.
But
my
sinnes
hinder
good
things
,
they
are
a
partition
wall
,
and
stoppe
my
prayers
.
Answ.
Begge
remission
of
sinnes
,
beholde
hee
is
faithfull
and
just
to
forgive
thee
,
1
Iohn
1.9
.
Object
.
I
have
no
comfort
of
my
prayer
,
nor
deserve
any
.
Answ.
Cast
thy selfe
on
this
faithfulnesse
of
God
,
trust
thy selfe
with
him
,
Commend
thy selfe
unto
him
as
to
a
faithfull
Creatour
,
1
Pet.
4.19
.
Object
.
But
I
see
no
meanes
or
way
of
escape
or
deliverance
.
Answ.
Pray
as
David
,
Psal.
31.1
.
Deliver
me
oh
Lord
according
to
thy
righteousnesse
:
that
is
,
that
faithfulnesse
whereby
thou
defendest
thine
owne
children
according
to
thy
promise
.
Object
.
But
I
see
nothing
but
present
death
on
every
side
,
and
am
even
cast
on
my
death-bed
,
creeping
into
the
grave
.
Answ.
Now
behold
this
faithfulnesse
and
be
safe
;
it
will
make
thee
in
peace
and
silence
to
commit
thy selfe
wholly
to
him
in
life
and
death
:
Psal.
31.5
.
Into
thy
hand
I
commit
my
spirit
,
for
thou
hast
redeemed
me
oh
Lord
God
of
truth
.
-
1.
A
constant
profession
of
truth
.
-
2.
Pure
and
upright
conversation
.
To
uphold
both
these
,
behold
Gods
faithfulnesse
.
Is
God
so
faithfull
in
his
word
and
promises
;
let
us
then
boldly
confesse
,
and
constantly
embrace
his
faithfull
word
.
1.
Because
it
is
of
the
nature
of
God
,
truth
and
faithfulnesse
it selfe
:
Why
should
wee
be
ashamed
to
holde
out
this
faithfull
word
,
as
many
Politicians
be
?
what
neede
a
man
be
ashamed
of
the
truth
?
Remember
what
Truth
hath
said
,
Hee
that
is
ashamed
of
me
in
my
sayings
before
men
,
I
will
be
ashamed
of
him
before
my
Father
and
his
holy
Angels
.
2.
How
dare
men
fall
off
from
the
truth
of
the
Gospell
to
Popery
or
profanesse
after
the
knowledge
of
it
?
what
change
is
in
the
truth
,
that
they
should
change
their
mindes
and
turne
from
it
?
Have
not
we
a
sure
word
of
the
Prophets
and
Apostles
,
2
Pet.
1.19
.
which
is
as
immutable
and
unchangeable
as
God
himselfe
is
?
3.
How
venterously
doe
men
goe
on
in
their
sinne
,
notwithstanding
the
light
of
the
word
,
checking
their
consciences
,
reprooving
their
wayes
,
as
if
some
part
of
the
faithfulnesse
of
it
should
be
abated
to
them
?
Is
it
not
an
eternall
word
that
endureth
for
ever
as
God
doth
,
of
which
not
one
jot
can
be
any
more
diminished
,
than
the
very
essence
of
God
himselfe
can
?
How
dare
wicked
men
come
unto
the
hearing
of
the
word
,
professing
obedience
,
and
listen
with
such
attention
,
as
if
they
would
catch
the
word
out
of
their
teachers
mouth
:
but
their
contrary
course
in
all
their
actions
plainly
witnesseth
,
that
they
take
no
more
good
,
nor
no
more
expression
of
it
in
their
lives
than
if
so
many
bruit
beasts
came
to
Church
,
void
of
all
understanding
.
Certainly
if
the
word
be
true
which
they
heare
and
professe
,
either
must
they
be
as
men
dead
in
their
tombes
,
who
understand
not
nor
beleeve
any
thing
;
or
mad
men
,
that
beleeving
it
runne
so
wickedly
against
it
.
4.
How
desperately
doe
numbers
resist
and
repell
the
true
and
faithfull
word
?
as
Iannes
and
Iambres
resisted
Moses
,
2
Tim.
3.8
.
so
be
there
in
every
Congregation
resisters
and
adversaries
.
1
Cor.
16.9
.
The
Apostle
Paul
having
a
great
and
effectuall
doore
opened
,
yet
found
many
adversaries
,
yea
the
greater
doore
open
,
the
more
adversaries
.
And
how
can
it
be
other
,
seeing
1.
it
is
the
property
of
truth
to
beget
hatred
:
Never
was
the
Sunne
so
beset
with
clouds
,
as
this
word
with
enemies
;
and
all
the
reprobates
in
the
world
fight
against
the
light
,
as
the
Priests
and
people
,
Iewes
and
Romanes
,
and
all
,
persecuted
and
crucified
Christ
the
faithfull
witnesse
and
teacher
of
his
Church
;
2.
In
sound
profession
is
upright
conversation
,
and
this
also
is
upheld
upon
consideration
of
the
Lords
faithfulnesse
.
Gen.
17.1
.
I
am
God
All-sufficient
,
walke
before
me
and
be
upright
:
hee
hath
given
his
word
for
our
safety
and
welfare
in
this
way
,
and
he
never
broke
with
his
children
.
Be
there
never
so
many
discouragements
,
persecutions
and
difficulties
in
this
way
of
uprightnesse
,
his
faithfulnesse
and
truth
shall
be
thy
shield
and
buckler
,
Psal.
91.4
.
Vpon
the
same
ground
of
Gods
faithfulnesse
wee
must
lay
all
our
perseverance
in
the
faith
;
God
will
strengthen
you
to
the
end
,
that
ye
shall
be
unblameable
unto
the
day
of
our
Lord
Iesus
,
for
faithfull
is
hee
by
whom
ye
are
called
.
This
faithfulnesse
of
God
will
answer
all
objections
against
perseverance
.
Object
.
Alas
!
I
am
plunged
in
the
pit
of
temptation
with
such
foule
and
violent
temptations
,
as
I
shall
never
be
able
to
holde
out
.
Answ.
Now
looke
upon
this
faithfulnesse
of
God
,
waite
a
while
:
1
Cor.
10.13
.
God
is
faithfull
,
and
will
not
suffer
you
to
be
tempted
above
that
ye
are
able
:
but
with
every
temptation
will
give
an
issue
.
Object
.
Alas
!
were
I
faithfull
,
God
would
be
faithfull
enough
;
but
I
am
unfaithfull
in
the
Covenants
,
and
start
aside
continually
.
Answ.
But
mans
unfaithfulnesse
cannot
make
him
unfaithfull
,
he
hath
promised
that
he
will
support
the
Saints
,
and
put
under
his
hand
,
that
they
shall
never
be
removed
,
nor
utterly
cast
downe
:
and
mans
faithfulnesse
is
not
the
cause
of
his
perseverance
,
but
Gods
faithfulnesse
,
who
gives
his
Spirit
that
they
shall
never
depart
from
him
:
they
beare
not
the
roote
,
but
the
roote
beares
them
.
The
seede
of
God
keepes
them
that
they
commit
not
sinne
,
1
Ioh.
3.9
.
they
preserve
not
their
graces
,
but
their
graces
preserve
them
;
they
cannot
comprehend
him
,
hee
can
comprehend
them
,
and
by
his
power
preserves
them
to
salvation
.
Object
.
But
alas
!
he
is
so
long
absent
from
my
soule
,
that
I
must
needes
faint
.
Answ.
Canst
thou
not
discerne
his
presence
,
yet
behold
his
faithfulnesse
that
will
not
suffer
him
to
be
so
farre
from
thee
as
thou
thinkest
;
God
is
within
call
if
thou
pray
to
him
;
but
if
thou
canst
neither
call
nor
pray
,
yet
groane
and
sigh
after
him
,
for
the
Lord
heares
the
very
sighes
of
his
servants
:
O
Lord
,
my
sighes
are
not
hid
from
thee
,
Psal.
38.9
.
2.
If
he
seeme
further
off
,
or
stay
long
,
it
is
not
ad
exitium
,
but
ad
exercitium
,
onely
to
try
thee
:
as
a
father
may
try
his
childe
,
but
his
love
lets
him
not
leade
him
further
into
danger
than
hee
will
leade
him
out
againe
;
the
childes
trouble
is
the
fathers
crosse
,
and
in
our
trouble
hee
is
troubled
,
Esay
19.5
.
Object
.
Oh
,
but
I
finde
many
potent
and
politicke
enemies
in
my
way
,
Satan
,
sinne
,
and
the
worlds
violence
,
so
I
feare
I
may
fall
short
in
the
end
.
Answ.
But
Gods
faithfulnesse
will
defend
his
owne
,
he
is
a
faithfull
shepheard
,
and
as
David
,
will
rescue
and
recover
his
sheep
out
of
the
mouth
of
the
Lion
and
Beare
.
Psal.
91
4.
Hee
will
defend
thee
under
his
wing
,
his
faithfulnesse
and
truth
shall
be
thy
shield
and
buckler
.
In
the
world
yee
shall
have
affliction
,
Iohn
16.33
.
as
sure
as
on
the
sea
are
tossings
by
huge
waves
and
windes
,
and
stormes
rising
and
raging
against
the
passenger
,
insomuch
that
billowes
shall
seeme
to
overwhelme
them
:
But
be
of
good
comfort
,
I
have
overcome
the
world
,
ye
shall
put
safe
into
the
harbour
.
The
second
Argument
confirming
the
perseverance
of
the
Thessalonians
,
is
drawne
from
the
grace
bestowed
on
them
already
:
Who
hath
called
you
.
Where
for
the
meaning
are
these
things
to
be
considered
:
1.
What
calling
is
here
meant
?
and
2.
How
the
Apostle
knew
that
they
were
called
?
3.
Who
it
is
that
hath
called
them
?
1.
Quest.
What
calling
is
here
meant
?
Answ.
There
is
a
twofold
calling
to
grace
:
1.
externall
,
2.
internall
.
The
first
is
common
to
hypocrites
&
reprobates
:
The
one
flowes
from
election
,
2
Pet.
1.10
.
Make
your
calling
and
election
sure
:
the
other
doth
not
,
Matth.
20.16
.
For
many
are
called
,
but
few
are
chosen
.
The
one
brings
to
illumination
of
knowledge
onely
:
the
other
to
illumination
of
faith
.
The
one
brings
to
be
professours
of
Christ
;
the
other
to
be
members
of
Christ
.
The
one
can
onely
restraine
corruption
for
a
time
:
the
other
changeth
the
heart
and
life
from
evill
to
good
for
ever
.
Now
our
Text
meaneth
of
inward
and
effectuall
calling
:
First
,
because
it
flowed
from
election
,
chap.
1.4
.
Knowing
that
yee
are
elect
of
God
.
Secondly
,
because
to
them
the
Gospell
was
not
in
word
onely
,
but
in
the
power
of
the
holy
Ghost
,
and
in
much
assurance
,
whereby
they
answered
the
calling
,
verse
5.
and
chap.
2.13
.
they
received
it
not
as
the
word
of
man
,
but
as
it
is
indeede
the
word
of
God
.
Thirdly
,
it
is
such
a
calling
as
must
hold
out
unblameable
.
This
is
a
severing
of
the
elect
from
the
world
,
to
become
members
of
Christ
by
faith
,
Ioh.
15.19
.
2
Quest.
How
knew
the
Apostle
they
were
chosen
,
and
effectually
called
?
for
God
onely
knowes
who
are
his
,
2
Tim.
2.19
.
Answ.
God
onely
knowes
who
are
his
by
himselfe
,
from
himselfe
,
but
men
may
also
know
,
to
whom
he
pleaseth
to
reveale
it
.
2.
God
onely
knowes
who
are
his
ex
priori
,
by
seeing
and
searching
the
heart
,
and
trying
the
reines
,
Ierem.
17.10
.
But
though
hee
know
onely
by
the
roote
,
men
may
know
by
the
fruite
,
Mat.
7.27
.
3.
God
knowes
onely
by
the
judgement
of
certainty
,
infallibly
:
but
ordinary
men
can
know
onely
by
the
judgement
of
charity
.
4.
God
knoweth
his
collectively
,
that
is
,
the
whole
university
of
his
chosen
,
and
no
meere
man
or
creature
can
in
this
sence
know
who
are
Gods
.
Now
for
the
Apostles
knowledge
of
their
effectuall
calling
,
know
,
First
,
that
the
Apostles
had
a
gift
Apostolicall
,
whereby
they
were
enabled
sometimes
to
discerne
the
finall
estates
at
least
of
some
particular
men
:
but
this
was
by
extraordinary
revelation
.
This
is
not
here
meant
.
Secondly
,
our
Apostle
here
walketh
not
onely
by
the
judgement
of
charity
,
but
of
certainty
:
for
he
saith
not
,
we
hope
or
charitably
conceive
,
but
we
know
ye
are
the
elect
of
God
,
1
Epist.
1.4
.
Thirdly
,
hee
attained
this
certaine
judgement
of
their
effectuall
calling
by
the
same
ordinary
meanes
,
whereby
ordinary
men
may
also
be
perswaded
of
their
effectuall
calling
,
and
consequently
of
their
salvation
.
Quest.
By
what
ordinary
meanes
did
the
Apostle
discerne
it
?
Answ.
1.
He
saw
it
in
the
instrumentall
cause
of
their
effectuall
calling
,
and
their
carriage
towards
the
same
,
chap.
1.5
.
they
were
not
onely
called
by
the
voice
of
the
Gospell
,
but
they
answered
that
call
,
for
the
Gospell
was
not
to
them
in
word
onely
,
but
in
power
,
in
the
holy
Ghost
,
and
in
much
assurance
.
2.
He
saw
it
in
the
effects
of
the
Gospell
manifest
in
them
;
as
in
their
effectuall
faith
,
patience
,
hope
,
diligent
love
,
which
are
assured
and
infallible
tokens
of
effectuall
calling
,
verse
3.
chap.
1.
3.
In
the
sound
and
sincere
affections
changed
by
the
Gospell
,
such
as
are
joy
in
the
holy
Ghost
,
patience
in
afflictions
,
yea
joy
in
suffering
the
afflictions
of
the
Gospell
,
chap.
1.6
.
4.
In
their
Christian
and
holy
conversation
,
they
followed
the
examples
of
the
Apostles
,
and
set
themselves
as
examples
to
all
that
beleeved
in
Macedonia
and
Achaia
,
chap.
1.
verse
8.
Now
what
is
it
to
be
a
sound
Christian
,
but
by
faith
to
be
set
into
the
head
,
and
by
love
into
the
body
of
Christ
;
and
by
hope
into
the
very
fruition
of
the
glory
purchased
by
Christ
,
from
which
alone
the
Apostle
concludeth
them
to
be
the
elect
of
God
,
verse
4.
chap.
1
?
First
,
those
exhortations
were
vaine
,
2
Pet.
1.10
.
Give
all
diligence
to
make
your
calling
sure
.
Secondly
,
either
should
we
want
the
Spirit
,
or
the
Spirit
should
be
wanting
in
his
office
;
who
is
therfore
given
,
that
by
him
we
might
know
the
things
given
us
of
God
,
1
Cor.
2.12
.
one
of
the
first
whereof
is
our
effectuall
calling
.
Thirdly
,
the
change
by
effectuall
calling
is
so
great
,
as
it
were
strange
it
should
not
be
discerned
;
it
is
a
setting
of
prisoners
to
libertie
,
Luke
4.18
.
Can
a
man
come
out
of
a
dungeon
of
ignorance
,
infidelity
,
and
snares
of
sinne
,
and
be
restored
to
so
glorious
liberty
of
the
sonnes
of
God
,
and
not
discerne
it
?
It
is
the
opening
of
blinde
eyes
,
Acts
26.18
.
Can
a
blinde
man
be
restored
to
sight
,
and
not
know
it
?
Iohn
9.
One
thing
I
know
(
saith
hee
that
was
blinde
)
that
whereas
I
was
blinde
,
now
I
see
.
It
is
the
quickening
of
the
dead
,
and
raising
of
the
buried
in
their
graves
.
Can
hee
that
is
dead
,
cold
Lazarus
be
raised
to
life
after
foure
dayes
,
and
move
,
and
walke
,
and
doe
all
the
actions
of
life
,
and
not
know
it
?
Can
a
man
be
quickened
with
heavenly
life
,
and
move
and
walke
towards
heaven
,
and
not
know
it
?
May
not
a
beleever
know
his
owne
faith
,
and
thereby
his
calling
,
which
ever
goes
with
inward
calling
?
Mark
.
9.24
.
Lord
I
believe
,
helpe
my
unbeliefe
:
hee
discerned
in
himselfe
the
first
motions
of
conversion
and
faith
.
Fourthly
,
Can
a
man
have
any
comfort
of
any
action
or
duty
of
Christianity
,
for
which
hee
wants
a
calling
?
how
could
he
assure
himselfe
of
comfort
and
acceptance
in
any
thing
,
if
he
be
not
sure
he
is
come
to
Christ
,
and
have
yeelded
himselfe
to
his
voice
and
call
?
Quest.
But
may
a
man
alwayes
know
the
time
of
his
calling
and
conversion
?
Answ.
1.
Though
some
may
know
the
very
time
of
their
conversion
,
and
answer
to
Gods
call
,
yet
it
is
folly
to
be
curious
to
know
the
day
or
houre
of
it
.
It
is
all
that
the
Scripture
requires
,
that
we
may
know
our selves
truly
called
of
Iesus
Christ
:
although
we
know
not
precisely
the
time
when
.
Neither
be
foolishly
censorious
that
another
is
not
converted
,
because
he
cannot
point
the
very
time
of
his
conversion
.
I
know
a
tree
was
planted
,
because
I
see
it
growne
,
greene
and
fruitfull
,
though
I
know
not
the
time
and
houre
,
nor
yeare
when
.
Consider
,
first
,
it
is
often
with
Gods
children
as
with
ours
,
who
are
so
weake
and
fraile
in
the
birth
,
that
they
know
not
whether
they
are
born
;
nor
for
long
time
after
discerne
that
they
are
borne
,
yet
afterwards
they
come
to
know
their
life
and
birth
.
And
so
may
Gods
childe
in
the
instant
of
the
new
birth
for
weaknesse
and
impotency
not
know
it
.
Secondly
,
the
Spirit
bloweth
where
it
listeth
,
but
knowest
thou
the
way
of
the
winde
,
or
how
the
bones
grow
?
Eccles.
11.5
.
The
way
of
the
winde
is
unknowne
in
this
,
that
a
man
cannot
justly
determine
the
first
moment
of
the
first
blast
of
it
:
so
cannot
a
man
sometimes
directly
set
downe
the
precise
time
of
his
conversion
.
This
freedome
of
the
Spirit
allowes
him
to
winde
himselfe
secretly
into
our
hearts
,
and
to
come
stealing
upon
us
,
sometime
without
any
noyse
,
as
Christ
came
in
upon
his
Disciples
,
the
doore
being
shut
.
Thirdly
,
the
casting
in
of
this
grace
into
our
hearts
is
compared
by
Christ
,
Marke
4.26
.
to
the
casting
of
seede
into
the
ground
;
so
is
the
kingdome
of
God
:
as
if
a
man
should
cast
seede
into
the
ground
,
&
should
sleep
&
rise
up
,
and
the
seed
should
spring
and
grow
,
but
he
knowes
not
how
.
Which
plainly
sheweth
,
that
although
the
Spirit
may
come
rushing
in
with
a
mighty
noise
of
wind
as
Acts
2.1
.
yet
he
is
most
free
to
come
in
what
manner
he
pleaseth
,
and
so
still
,
as
that
a
man
cannot
alwayes
set
downe
the
precise
time
of
his
comming
.
2.
For
the
second
:
Whether
a
man
once
called
alwayes
know
his
calling
?
Answ.
In
ordinary
course
a
Christian
knowes
:
First
,
in
a
strong
fit
or
pang
of
temptation
,
which
is
to
the
soule
as
a
swooning
to
the
body
,
wherein
a
man
lives
,
but
knowes
not
that
he
is
aliue
:
nay
he
will
seeme
to
himselfe
and
others
as
quite
dead
.
So
a
Christian
disguised
by
temptation
may
implead
his
owne
calling
,
and
yet
recover
well
,
and
come
to
himselfe
againe
.
Secondly
,
after
some
grosse
or
grievous
sinne
,
God
leaves
his
owne
with
terrours
of
heart
to
call
great
things
into
question
:
sinne
as
a
boysterous
storme
shakes
the
foundations
,
and
leaves
the
sinner
as
a
man
in
a
trance
or
extacie
,
stunned
and
senselesse
for
the
time
by
some
great
fall
.
Now
may
the
Christian
doubt
of
his
calling
,
and
of
Gods
favour
,
till
he
have
made
up
his
peace
againe
by
repentance
.
But
yet
by
the
cherishing
of
faith
and
graces
a
man
may
ordinarily
retaine
the
comfortable
assurance
of
his
good
estate
in
grace
.
The
efficient
of
this
calling
is
God
,
Hee
who
calleth
.
1.
Effectuall
calling
depends
upon
his
purpose
,
and
is
called
a
calling
according
to
purpose
,
2.
The
power
is
his
,
and
argues
the
worke
onely
to
be
his
.
It
is
a
worke
of
new
creation
:
who
can
create
a
new
heart
but
he
?
he
calleth
things
that
are
not
,
as
if
they
were
.
Who
can
set
light
in
the
middest
of
darknesse
,
but
hee
that
said
,
Let
there
be
light
,
and
it
was
so
?
But
effectuall
calling
is
a
translating
us
out
of
the
power
of
darknesse
into
his
marvelous
light
,
1
Pet.
2.9
.
and
the
Apostle
ascribes
it
to
this
power
,
2
Corinth.
4.6
.
Who
can
fashion
man
to
his
owne
image
,
and
repaire
that
image
decayed
,
but
hee
that
made
it
at
the
first
?
Surely
hee
onely
can
inspire
a
new
life
into
the
face
of
the
soule
by
effectuall
calling
that
quickeneth
the
dead
,
Ephes.
2.1
.
3.
The
meanes
is
his
,
even
the
voice
of
God
in
the
mouth
of
his
servants
:
Wisdome
cryeth
in
the
streetes
,
Prov.
28.
Hee
that
●eareth
you
,
heareth
mee
,
Luke
10.17
.
4.
The
answer
to
the
meanes
is
his
,
and
by
the
worke
of
his
mighty
power
.
Who
can
make
a
dead
man
heare
a
voice
but
he
?
Iohn
5.28
.
The
houre
is
that
the
dead
shall
heare
the
voice
of
the
Sonne
of
God
and
live
.
5.
The
estate
whence
and
whither
we
are
called
declares
it
to
be
from
God
alone
.
To
free
us
from
the
servitude
of
sinne
,
death
,
the
Divell
,
the
world
,
hell
and
condemnation
,
implies
a
more
mighty
power
,
than
all
these
put
together
;
even
that
divine
and
mighty
power
,
that
bindes
the
strong
man
,
and
casts
him
out
of
his
hold
.
And
whither
are
wee
called
?
even
to
the
grace
of
the
Gospell
,
Galat.
1.6
.
to
fellowshippe
with
Iesus
Christ
,
1
Cor.
1.9
.
to
an
holinesse
above
the
first
Adam
in
innocency
,
and
to
the
happinesse
of
the
second
Adam
in
the
kingdome
of
glory
:
and
this
can
onely
be
the
worke
of
God
.
1
Pet.
1.10
.
The
God
of
all
grace
who
hath
called
us
to
his
eternall
glorie
:
an
excellent
worke
,
where
is
such
a
workman
.
Hence
1.
See
what
is
effectuall
calling
.
It
is
a
powerfull
worke
of
God
,
calling
persons
to
bee
what
they
were
not
:
of
sinners
to
become
Saints
,
of
enemies
to
become
sonnes
;
as
Saul
being
called
to
bee
a
King●
was
changed
into
another
man
,
and
another
Spirit
was
put
upon
him
.
So
the
Lord
puts
forth
upon
every
convert
another
spirit
agreeing
with
the
condition
to
which
he
is
called
.
And
hence
it
followes
,
that
if
the
Lord
call
so
powerfully
,
hee
leaves
it
not
in
our
power
whether
wee
will
come
or
no
;
as
the
late
refined
Pelagianisme
would
perswade
us
.
Who
can
resist
an
almighty
power
?
which
is
put
forth
in
effectuall
calling
:
can
the
creature
resist
the
Creatour
of
it selfe
?
can
the
dead
resist
and
not
come
forth
of
the
grave
,
at
the
voice
of
the
Sonne
of
God
?
First
,
by
acknowledging
the
voice
of
Christ
in
the
Ministery
:
Cant.
2.8
.
It
is
the
voice
of
my
beloved
.
Secondly
,
by
answering
the
call
,
as
Samuel
,
Speake
Lord
,
thy
servant
heareth
.
Acts
9.
Lord
,
what
wouldest
thou
have
mee
to
doe
?
Acts
26.19
.
I
was
not
disobedient
to
the
voice
.
Thirdly
,
by
daily
separation
from
the
corrupt
and
profane
of
the
world
:
thou
hopest
for
heaven
,
but
hast
no
calling
to
it
,
that
cannot
be
got
out
of
earth
,
that
traducest
men
,
and
cannot
away
with
this
strict
company
.
Fourthly
,
by
conjunction
with
the
body
of
Christ
not
as
wennes
,
or
wooden
legges
,
but
as
quickened
members
.
3.
Despaire
not
of
others
,
though
farre
runne
on
in
their
evill
:
their
conversion
is
but
a
call
of
God
;
it
is
as
easie
for
him
to
create
new
hearts
,
and
regenerate
them
,
as
for
us
to
call
a
man
by
his
name
:
he
can
quickly
call
that
which
is
not
,
as
if
it
were
,
which
the
Apostle
applieth
to
the
conversion
of
the
whole
body
of
the
Gentiles
,
who
lay
in
a
wofull
ruinous
condition
.
4.
For
our selves
,
be
thankfull
that
the
Lord
hath
vouchsafed
to
call
us
out
of
our
naturall
estate
,
to
an
estate
of
grace
and
glory
.
For
a
man
to
give
an
hand
to
the
maimed
,
an
eye
to
the
blind
,
were
thank-worthy
:
but
to
give
the
hand
and
eye
of
faith
to
a
sinner
,
yea
to
give
life
to
the
dead
is
another
manner
of
worke
.
See
how
the
Apostle
Peter
,
1.1.4
.
breakes
out
into
the
praise
of
God
for
this
blessing
above
all
other
.
All
rivers
runne
into
the
sea
,
and
all
blessing
to
the
full
sea
of
blessing
;
if
wee
must
blesse
him
for
the
least
temporall
blessing
,
much
more
for
spirituall
and
eternall
blessings
;
for
blessing
us
in
our
soules
,
blessing
us
in
his
Sonne
,
and
in
the
blessings
of
the
Gospell
:
here
is
a
rich
grace
on
Gods
part
,
an
undeserved
grace
on
our
part
,
who
were
found
when
we
sought
him
not
;
a
durable
grace
,
seeing
his
gifts
and
calling
is
without
repentance
,
the
same
power
upholdes
the
worke
that
set
it
up
,
Rom.
11.29
.
From
effectuall
calling
,
Whom
hee
calleth
he
justifieth
,
and
whom
hee
justifieth
he
glorifieth
.
And
from
calling
we
may
rise
to
election
,
as
the
Apostle
implies
,
1
Cor.
1.26
,
27.
and
here
in
the
text
,
He
hath
called
you
,
and
he
will
doe
it
.
And
why
?
1.
Because
of
the
nature
of
this
calling
.
What
is
it
but
a
drawing
of
men
out
of
the
state
of
sinne
and
death
,
into
the
state
of
grace
and
eternall
life
?
Coloss.
1.13
.
Who
hath
delivered
us
from
the
power
of
darknesse
,
and
translated
us
into
the
kingdome
of
his
deare
Sonne
:
from
kingdome
to
kingdome
,
from
an
eternall
state
of
death
to
an
eternall
state
of
life
and
glory
.
2.
Gods
eternall
love
is
hidden
with
himselfe
till
effectuall
calling
discover
it
.
And
hence
it
seemes
to
be
called
a
calling
according
to
purpose
,
not
onely
as
flowing
from
it
,
but
also
declaring
,
that
whosoever
are
thus
called
,
God
purposeth
eternall
good
to
them
;
and
they
may
know
it
shall
be
made
good
to
them
,
because
this
purpose
is
infallible
,
and
immutable
.
3.
Effectuall
calling
is
a
giving
of
man
by
God
to
Christ
to
save
,
Ioh.
6.37
.
Every
one
that
the
Father
giveth
unto
me
,
commeth
unto
me
,
and
him
I
cast
not
out
.
If
then
thou
knowest
thou
art
once
given
to
Christ
,
thou
knowest
thy
salvation
:
For
this
calling
of
God
is
without
repentance
,
Rom.
11.29
.
this
gift
is
never
cast
away
.
4.
A
man
naturally
ariseth
from
the
effect
to
the
cause
,
from
the
fruite
to
the
roote
,
from
the
streame
to
the
fountaine
:
then
in
like
sort
may
a
man
conclude
of
Gods
eternall
love
by
effectuall
calling
,
which
is
a
fruite
of
that
roote
,
a
streame
of
that
fountaine
of
predestination
to
eternall
life
.
And
whereas
wise
men
may
by
likely
meanes
judge
of
the
end
,
much
more
may
a
Christian
by
the
infallible
meanes
judge
of
the
certaine
end
,
God
leading
him
by
this
meanes
to
the
principall
end
,
which
nothing
can
frustrate
,
seeing
all
things
fall
out
to
the
best
to
them
that
are
thus
called
according
to
purpose
,
Rom.
8.28
.
5.
As
in
the
Law
,
he
that
had
first
fruites
,
might
expect
the
harvest
,
so
he
that
is
effectually
called
hath
begun
his
salvation
already
,
hee
hath
begun
the
heavenly●life
upon
earth
:
Iohn
3.36
.
He
that
beleeveth
,
hath
eternall
life
,
and
is
translated
from
death
to
life
.
And
as
the
earnest
penny
confirmes
the
whole
bargaine
amongst
men
,
so
the
earnest
of
the
Spirit
gives
us
assurance
of
full
holinesse
,
and
full
happinesse
,
because
he
that
hath
begun
a
worke
of
grace
in
us
,
will
performe
and
finish
it
to
the
day
of
Christ
,
Phil.
1.6
.
And
this
reproves
not
Papists
onely
who
deny
that
a
man
may
be
sure
of
his
salvation
without
extraordinary
revelation
:
but
even
Protestants
,
For
,
first
,
What
man
in
any
outward
title
or
tenure
will
content
himselfe
with
uncertainties
,
if
he
may
be
certaine
of
a
good
estate
?
we
would
hold
him
a
man
distracted
,
that
would
offer
to
claime
and
hold
house
and
land
without
evidences
and
conveyances
.
Is
any
man
richer
,
because
he
dreames
he
is
rich
?
So
to
dreame
of
the
wealth
of
grace
,
enricheth
none
.
Secondly
,
What
is
the
use
of
the
whole
Gospell
,
but
to
be
Gods
embassage
,
certifying
us
of
his
free
grace
,
in
electing
and
saving
us
?
what
other
use
than
to
bring
us
peace
of
conscience
through
justification
of
faith
?
and
what
peace
without
assurance
?
1
Iohn
5.13
.
These
things
have
I
written
unto
you
that
beleeve
,
that
yee
may
know
you
have
eternall
life
.
So
as
the
end
of
all
Scripture
is
not
onely
to
know
that
there
is
an
eternall
life
,
but
that
beleevers
have
it
.
Thirdly
,
Why
are
wee
commanded
to
give
all
diligence
to
make
our
election
sure
,
2
Pet.
1.10
.
if
it
be
either
needelesse
or
impossible
?
When
Christ
commands
us
to
rejoyce
that
our
names
are
written
in
the
booke
of
life
,
doth
he
not
imply
,
that
a
man
may
know
it
?
and
convince
us
that
the
want
of
this
joy
is
by
our
owne
default
?
Fourthly
,
a
man
neglecting
or
despising
this
comfortable
assurance
,
perverts
the
whole
Ministery
.
Doest
thou
pray
for
remission
of
sinnes
,
and
not
beleeve
it
?
thy
prayer
is
a
dead
carcasse
.
Doest
thou
professe
in
the
Creed
,
thou
beleevest
remission
of
thy
sinnes
,
and
by
not
caring
to
beleeve
it
,
give
the
lie
to
thy
profession
?
Doth
the
word
preached
command
thee
to
beleeve
in
the
Lord
Iesus
Christ
,
and
that
thy
Redeemer
liveth
,
who
loved
thee
,
and
gave
himselfe
for
thee
?
and
wilt
thou
sticke
in
an
idle
conceit
,
as
if
it
were
needlesse
to
wade
into
this
deepe
?
Are
the
Sacraments
but
as
seales
set
to
blankes
without
this
assurance
,
and
is
it
yet
needlesse
?
Doth
the
Apostle
say
that
hee
that
knowes
not
that
Iesus
Christ
is
in
him
,
is
a
reprobate
,
and
is
it
an
idle
or
a
needlesse
thing
to
prove
it
?
2
Cor.
13.5
.
Quest.
But
where
may
I
come
to
this
assurance
?
Answ.
We
send
not
men
to
poare
upon
the
doctrine
of
predestination
,
nor
to
soare
up
to
heaven
,
to
pry
into
Gods
councell
.
But
thus
.
Looke
downe
into
thy selfe
,
examine
if
thou
beest
effectually
called
;
see
what
God
hath
done
in
thee
,
and
so
maist
thou
judge
what
he
will
further
doe
in
thee
,
and
for
thee
.
This
is
indeede
an
hard
taske
,
For
,
1.
Satan
seeks
to
plucke
from
us
this
comfort
of
our
lives
,
both
before
our
calling
,
causing
us
either
to
shut
our
eare
from
the
voice
,
or
by
picking
and
pulling
the
seede
out
of
the
heart
by
carnall
distractions
and
objections
.
And
after
our
calling
,
perswading
men
all
is
deceitfull
or
vaine
,
God
is
not
at
peace
with
them
,
nor
they
with
him
.
2.
Most
men
rest
in
generall
outward
calling
which
is
ineffectuall
.
3.
But
chiefly
,
the
likenesse
of
outward
ineffectuall
calling
unto
it
makes
it
harder
to
be
discerned
.
Quest.
Wherein
is
the
likenesse
betweene
effectuall
and
ineffectuall
calling
?
Answ.
First
,
by
ineffectuall
calling
a
man
may
come
to
the
feast
,
and
sit
downe
at
Gods
table
,
as
the
unworthy
guest
did
,
may
seeme
one
of
the
friends
of
Christ
,
may
make
shew
of
answer
to
the
call
,
in
respect
of
outward
profession
,
and
conformity
to
the
doctrine
;
when
the
heart
answers
not
,
nor
resolves
to
answer
.
Deut.
5.
The
people
came
to
Moses
,
and
said
,
Whatsoever
the
Lord
commandeth
,
that
will
wee
doe
.
But
the
Lord
said
,
Oh
that
there
were
such
an
heart
in
them
!
If
the
call
were
denied
,
or
fairely
excused
and
put
off
,
as
some
of
the
guests
did
,
this
were
more
discernable
.
But
many
come
in
among
true
worshippers
,
and
bring
in
lampes
and
some
oyle
,
and
are
the
more
hardly
discerned
.
Because
,
as
the
same
Sunne
,
earth
,
raine
,
roote
,
moisture
,
brings
up
the
chaffe
,
as
doth
the
wheat
:
so
the
same
meanes
of
word
and
Sacraments
nourish
the
hypocrite
,
which
doth
the
sound
hearted
Christian.
Secondly
,
by
ineffectuall
calling
a
man
may
come
to
a
great
measure
of
knowledge
of
the
word
,
to
consent
to
the
truth
of
it
,
may
preach
it
,
yea
soundly
handle
it
for
the
conversion
and
saving
of
others
;
may
preach
it
in
the
name
of
Christ
,
that
is
,
for
his
glory
,
and
by
his
grace
.
Many
of
those
that
preached
in
the
name
of
Christ
,
shall
come
in
the
last
day
and
challenge
acquaintance
of
him
,
to
whom
he
shall
say
,
I
never
knew
you
.
Nay
perhaps
those
that
have
built
an
Arke
to
save
others
,
as
Noahs
Carpenters
,
shall
be
drowned
themselves
.
Yea
more
,
a
man
may
defend
the
word
,
as
Iulian
,
and
receive
within
him
the
seede
of
the
word
,
and
bring
forth
some
fruites
,
as
the
bad
ground
did
,
and
all
this
is
like
effectuall
calling
.
Thirdly
,
by
ineffectuall
calling
a
man
may
come
to
see
his
sinne
,
to
sorrow
and
grieve
for
it
,
to
confesse
his
sinne
,
be
humbled
for
it
,
ashamed
of
it
;
to
acknowledge
his
estate
to
be
nought
,
and
preferre
the
state
of
the
godly
before
his
owne
,
yea
wish
and
desire
to
change
estates
with
them
,
as
Balaam
.
He
may
crave
pardon
of
his
sinne
,
desire
the
prayers
of
Saints
,
as
Pharaoh
and
Simon
Magus
:
He
may
refraine
himselfe
in
many
sinnes
,
as
Haman
.
He
may
fast
,
and
rent
his
clothes
,
and
lie
in
sackcloth
,
as
Ahab
.
He
may
doe
many
things
at
the
direction
of
the
word
,
as
Herod
for
Iohn
,
and
yet
be
in
the
gall
of
bitternesse
.
And
is
not
this
like
effectuall
calling
?
Fourthly
,
by
ineffectuall
calling
a
man
may
attaine
to
some
kinde
of
faith
;
can
beleeve
Christ
a
Saviour
;
can
get
a
perswasion
that
Christ
redeemed
him
;
can
taste
some
sweetnesse
,
as
if
hee
drew
vertue
from
Christ
;
can
rejoyce
as
in
a
good
estate
;
as
the
stony
ground
received
the
seede
with
joy
,
Luke
8.13
.
And
some
that
being
not
onely
enlightened
,
but
taste
of
the
good
word
,
and
power
of
the
life
to
come
,
shall
quite
f●ll
away
,
Hebr.
6.6
.
And
some
we
reade
of
,
denying
the
Lord
that
bought
them
:
that
is
,
both
in
their
owne
profession
and
perswasion
,
and
in
the
charitable
judgement
of
others
.
This
is
so
like
effectuall
calling
,
as
no
man
but
would
thinke
them
sheepe
of
Christ
,
as
themselves
doe
,
but
are
not
.
Fifthly
,
by
ineffectuall
calling
a
man
may
partake
of
the
Spirit
of
God
,
and
be
in
some
sort
sanctified
by
the
blood
of
the
Covenant
,
Heb.
10.29
.
Hee
may
attaine
unto
many
excellent
graces
,
as
joy
in
hearing
,
sweete
gifts
in
praying
,
power
in
preaching
,
a
kinde
of
love
of
God
,
humility
under
the
hand
of
God
,
as
Ahab
;
a
reverencing
of
good
men
,
as
Herod
reverenced
Iohn
;
a
seemely
externall
worship
of
God
;
bounty
and
freenesse
to
uphold
the
worship
of
God
,
and
not
sticke
at
thousands
of
rammes
,
and
rivers
of
oyle
:
Vnto
a
fiery
zeale
for
the
Lord
of
hoasts
,
and
upholding
his
worship
,
as
Iehu
,
who
seemed
a
servant
,
that
could
not
abide
his
Masters
dishonour
;
but
departed
not
from
the
sinnes
of
his
fathers
.
All
which
a
man
would
thinke
belongs
to
sound
and
effectuall
calling
.
This
likenesse
therefore
of
the
one
with
the
other
makes
effectuall
calling
the
more
hardly
discerned
.
Now
therefore
seeing
this
outward
and
ineffectuall
calling
brings
us
not
into
grace
with
God
without
the
inward
.
2.
Seeing
it
is
common
to
good
and
bad
,
Matth.
22.9
.
Call
in
all
you
finde
.
3.
Seeing
it
is
unprofitable
:
as
what
profit
had
Ismael
of
his
Circumcision
,
Esau
in
Isaacks
family
,
or
Iudas
in
Christs
family
,
being
profane
.
4.
Seeing
to
be
in
the
Church
,
and
not
of
it
,
is
to
deprive
himselfe
of
the
chiefe
priviledges
of
the
Church
,
which
is
remission
of
sinnes
,
and
life
everlasting
.
We
must
therefore
labour
to
finde
in
our selves
such
sure
markes
of
effectuall
calling
,
as
yet
were
never
found
in
hypocrites
,
that
wee
may
be
sure
our
calling
is
sound
and
saving
,
proper
to
the
elect
,
a
note
and
forerunner
of
eternall
glory
.
Answ.
1.
A
discerning
of
the
voice
of
him
that
calleth
:
this
implies
hearing
,
For
hee
that
heareth
not
Gods
word
,
is
not
of
God
,
Ioh.
8.47
.
But
besides
hearing
,
First
,
here
is
a
spirit
of
discretion
,
putting
difference
betweene
truth
and
errour
,
good
and
evill
:
Cant.
2.8
.
It
is
the
voice
of
my
welbeloved
:
and
Ioh.
10.8
.
My
sheepe
heare
my
voice
,
and
a
stranger
they
will
not
heare
.
Secondly
,
there
is
a
perswasion
of
him
that
calleth
,
Gal.
5.8
.
which
is
beyond
hearing
,
called
the
hearing
eare
,
which
hypocrites
want
.
Thirdly
,
there
is
a
yeelding
unto
the
perswasion
,
that
it
passe
not
without
some
such
effect
as
is
not
to
be
found
in
any
hypocrite
.
The
faithfull
have
an
oyntment
given
them
,
and
see
Christ
in
his
voice
comming
every
day
nearer
them
than
other
.
It
is
the
voice
of
my
welbeloved
:
Beholde
hee
comes
leaping
over
the
mountaines
,
skipping
over
the
hills
.
See
this
in
some
instances
.
The
Lord
pleaseth
to
speake
and
utter
his
voice
sundry
wayes
,
-
outwardly
,
and
-
inwardly
.
1.
Outwardly
.
-
1.
In
the
ministery
of
the
word
and
Sacraments
.
-
2.
He
calleth
by
the
voice
of
his
mercies
,
and
corrections
.
2.
Inwardly
,
Now
wee
shall
see
effectuall
calling
answers
all
these
.
I.
If
God
speake
in
the
ordinary
meanes
and
Ministery
,
For
the
parts
of
the
word
:
the
Law
and
the
Gospell
.
If
God
speake
in
the
Law
,
an
heart
effectually
called
heares
that
voice
,
Hee
heares
the
voice
of
God
in
the
Law
as
a
rule
of
life
,
not
onely
to
restraine
corruption
,
but
to
drive
him
out
to
sound
renovation
,
and
reformation
.
Hee
heares
the
voice
of
the
Law
to
get
out
of
his
estate
of
nature
,
and
to
get
into
the
state
of
the
godly
;
not
at
death
onely
as
Balaam
,
but
in
his
life
;
and
to
apprehend
so
the
end
of
godlinesse
,
as
he
useth
the
meanes
to
compasse
it
:
whereas
an
hypocrite
aimes
at
the
end
,
but
either
passeth
over
or
slubbers
the
meanes
.
If
God
speake
in
the
Gospell
,
flagons
of
wine
to
revive
his
soule
ready
to
faint
in
him
:
but
an
hypocrite
being
not
seriously
humbled
,
heares
carelesly
.
The
former
heares
this
voice
as
an
instrument
of
saving
faith
,
by
which
he
beleeves
Christ
not
onely
a
common
Saviour
,
but
his
in
speciall
:
not
to
wish
onely
,
and
make
some
offers
,
but
to
purchase
the
pearle
what
ever
it
cost
:
he
heares
this
voice
,
not
to
taste
onely
some
sweetnesse
of
Christ
,
and
the
heavenly
gift
,
(
which
an
ineffectuall
calling
may
doe
)
but
to
digest
it
,
and
live
by
it
.
Ineffectuall
calling
may
enlighten
many
,
may
affect
many
;
but
this
perswades
the
heart
,
and
justifieth
many
:
Esay
53.11
.
By
his
knowledge
shall
my
righteous
servant
justifie
many
.
That
may
consent
to
the
word
,
and
and
receive
it
with
joy
,
but
not
with
faith
,
not
with
love
.
That
may
taste
it
,
but
digest
it
not
,
as
beleeving
Christ
rather
the
Saviour
of
others
,
than
their
owne
:
or
if
they
say
their
owne
,
they
cannot
prove
it
:
but
this
mingles
all
with
faith
,
assenteth
,
and
truly
applieth
,
and
constantly
retaines
it
,
when
all
the
other
blaze
is
quite
put
.
If
God
speake
in
the
Sacraments
,
First
,
in
Baptisme
,
to
obey
his
first
call
,
to
be
gathered
into
the
Church
,
as
the
creatures
into
the
Arke
:
But
with
this
difference
.
Hee
heares
this
voice
to
be
admitted
not
onely
into
the
externall
society
of
the
Church
among
true
beleevers
,
as
Simon
Magus
may
,
&
Demas
,
and
Iudas
,
and
every
uncleane
beast
:
but
to
put
on
Christ
,
and
to
be
justified
by
faith
,
to
be
set
into
the
head
,
and
so
are
both
in
the
Church
,
and
of
it
.
He
heares
the
voice
effectually
,
not
onely
to
the
washing
of
his
body
with
water
,
but
to
the
washing
of
his
soule
with
the
water
of
regeneration
,
and
first
fruites
of
sanctification
.
He
heares
this
voice
,
not
onely
to
make
a
profession
,
but
an
actuall
renunciation
of
Satan
,
of
lusts
,
of
the
fashion
of
the
world
,
and
to
binde
himselfe
an
houshold
servant
of
Christ
all
his
dayes
.
Secondly
,
in
the
Sacrament
of
the
Supper
,
hee
heares
the
voice
and
discernes
it
,
to
feede
not
his
body
onely
with
the
Lords
bread
,
but
his
soule
with
the
bread
which
is
the
Lord
.
He
heares
the
voice
to
renew
his
Covenant
,
and
set
his
seale
unto
it
;
to
eate
and
drinke
worthily
the
flesh
of
Christ
which
is
meate
indeede
,
and
the
blood
of
Christ
which
is
drinke
indeede
:
and
so
growes
up
in
the
Covenant
as
a
true
member
of
Iesus
Christ
.
He
feedes
his
faith
by
this
Sacrament
,
the
hypocrite
feedes
his
hypocrisie
.
1.
To
inflame
it selfe
with
the
love
of
God
,
but
not
as
hirelings
for
wages
,
but
as
children
for
himselfe
and
his
goodnesse
,
Psal.
116.1
.
2.
To
make
him
cleave
to
his
worship
,
not
outwardly
onely
,
as
Cain
and
the
Pharise
,
but
inwardly
and
sincerely
.
3.
To
frame
him
to
cheerefull
obedience
,
whereas
ineffectuall
calling
can
make
men
say
,
Lord
,
Lord
,
but
they
doe
not
things
commanded
.
4.
To
make
him
zealous
for
religion
,
and
hate
corruptions
not
in
others
as
Iehu
,
but
in
himselfe
,
and
that
not
by
a
fit
,
as
a
burning
ague
,
but
with
a
constant
temperate
heate
against
all
evill
,
because
of
love
of
good
.
5.
To
make
him
thankfull
to
God
,
and
mercifull
to
men
,
as
God
hath
beene
to
him
.
Secondly
,
when
the
Lord
calls
by
afflictions
and
crosses
,
this
heart
heareth
the
voice
of
the
rod
,
It
is
the
Lord
,
as
saith
Eli
,
and
not
as
Pharaoh
,
Who
is
the
Lord
?
Hee
heares
this
voice
to
make
him
stoope
,
and
inquire
,
and
hearken
further
,
as
Manasseh
;
and
as
Paul
stricken
downe
,
Lord
,
what
wilt
thou
have
me
to
doe
?
Hee
heares
it
to
make
him
feare
the
more
,
but
not
servilly
and
slavishly
by
the
spirit
of
bondage
,
as
the
Israelites
at
the
giving
of
the
Law
,
lest
they
should
be
stricken
through
with
darts
;
but
with
a
childlike
feare
,
lest
they
further
offend
him
.
He
heares
the
voice
of
the
Spirit
purging
and
cleansing
him
by
afflictions
,
as
by
the
Lords
fanne
,
and
whitening
him
by
this
sope
of
afflictions
:
Dan.
12.10
.
II.
The
Lord
speakes
inwardly
by
a
still
voice
in
the
heart
:
Many
are
the
motions
of
ineffectuall
calling
,
but
they
are
not
followed
,
but
either
resisted
or
neglected
,
and
at
last
utterly
quenched
.
Thus
have
we
described
the
first
and
most
assured
and
infallible
note
of
effectuall
calling
,
namely
,
the
true
discerning
of
every
voice
and
call
of
God
,
with
a
gracious
fruite
and
effect
following
the
same
.
A
second
infallible
note
of
effectuall
calling
,
is
a
manifest
and
continuall
change
by
this
voice
;
great
and
wonderfull
is
the
change
in
a
man
truly
called
.
I.
In
respect
of
sinne
.
Before
effectuall
calling
,
oh
how
did
he
delight
and
joy
in
his
sinne
?
But
now
he
is
called
not
onely
out
of
the
curse
and
guiltinesse
of
sinne
,
but
out
of
the
bondage
and
service
of
sinne
;
that
now
hee
serves
not
in
the
oldnesse
of
the
letter
,
but
in
newnesse
of
spirit
:
the
more
dearely
hee
loved
his
lusts
,
the
more
deadly
hee
hates
them
,
as
Ammon
did
Thamar
.
Now
he
hates
that
which
he
doth
.
Hee
dearely
accompts
of
him
now
whom
God
useth
as
an
instrument
to
helpe
him
out
of
his
sinne
:
so
the
Iaylour
,
Act.
16.
He
gives
his
sinnes
a
passe
,
and
saith
as
Ephraim
to
his
Idols
,
Get
yee
hence
:
hee
loathes
his
beloved
sinnes
past
,
hates
the
present
,
and
avoides
sinne
to
come
,
with
all
the
occasions
,
be
they
never
so
secret
,
gainefull
and
pleasant
.
II.
In
respect
of
the
world
:
Happy
is
that
man
that
findes
this
change
in
himselfe
,
that
he
hath
got
above
the
world
,
that
though
hee
have
the
world
in
his
hand
,
yet
hee
hath
cast
it
out
of
his
heart
.
Never
could
this
be
done
by
the
strength
of
nature
,
never
worldling
attained
it
.
This
grace
will
appeare
in
setting
forth
the
vertues
of
him
that
hath
called
us
out
of
darknesse
into
his
marvelous
light
,
1
Pet.
2.9
.
By
vertue
of
this
holy
calling
we
are
sanctified
throughout
,
as
we
have
heard
in
the
former
verse
:
so
as
there
will
appeare
,
First
,
A
new
life
of
grace
.
He
that
onely
lived
the
life
of
nature
,
Behold
I
was
dead
,
but
am
alive
for
ever
.
2.
A
new
light
in
the
things
of
God
.
One
thing
I
know
,
that
whereas
I
was
blinde
,
now
I
see
:
the
man
Iesus
hath
opened
mine
eyes
.
Not
his
understanding
onely
is
restored
,
but
his
spirituall
senses
are
quickened
,
that
now
he
can
taste
how
good
God
is
,
he
can
heare
the
voice
of
God
,
he
can
savour
things
of
God
,
can
feele
the
prickes
of
conscience
:
and
hee
whose
tongue
was
tyed
from
good
speech
,
can
now
speake
of
the
things
of
God
with
understanding
.
3.
Grace
will
discover
it selfe
in
all
new
affections
.
He
that
was
an
hater
of
God
,
as
love
God
:
and
this
love
of
God
as
a
sweet
perfume
rectifies
all
the
other
affections
,
it
will
expresse
it selfe
in
a
studious
care
to
please
him
in
all
things
,
and
in
a
feare
of
displeasing
him
.
In
a
constant
delight
in
his
word
and
ordinances
,
being
his
love-letters
,
in
a
surpassing
joy
in
all
the
meanes
of
our
sweete
fellowship
with
him
,
whom
before
we
shunned
as
an
enemy
.
In
a
love
and
admiration
of
his
graces
wheresoever
,
which
are
as
jewells
and
pledges
of
his
love
.
In
an
earnest
and
fervent
desire
of
immediate
fellowship
with
him
whom
we
love
best
of
all
.
Ineffectuall
calling
may
beget
a
kinde
of
love
of
God
,
but
that
is
not
for
himselfe
,
but
for
wages
;
not
as
children
love
their
father
,
but
as
hirelings
love
a
strict
master
.
Whereas
true
love
of
God
attending
effectuall
calling
,
workes
feare
of
offending
him
,
not
to
be
offended
by
him
,
delights
in
his
presence
,
in
his
ordinances
,
and
love-letters
,
and
in
his
graces
,
as
so
many
jewels
and
pledges
of
his
love
.
Ineffectuall
calling
may
come
to
some
feare
of
God
,
but
onely
by
the
spirit
of
bondage
,
Rom.
8.15
.
which
true
love
casts
out
:
as
Israel
in
the
Mount
feared
revenge
.
But
true
feare
of
God
saith
as
Ioseph
,
Hath
my
Master
done
this
for
me
,
and
shall
I
doe
this
?
Ineffectuall
calling
may
attaine
some
zeale
for
God
,
as
in
Iehu
in
Ahabs
case
,
but
rather
against
others
sinne
than
his
owne
;
and
for
durance
it
is
but
as
a
blaze
in
straw
,
as
his
being
unsound
lasted
not
.
But
zeale
of
effectuall
calling
hates
sinne
in
another
,
because
it
hates
his
owne
first
.
Ineffectuall
calling
may
attaine
a
kinde
of
love
of
the
brethren
,
but
this
is
neither
ordinary
,
nor
well
grounded
:
it
is
not
for
Gods
image
,
and
it
is
rather
a
reverence
of
good
men
,
than
love
of
their
goodnesse
.
Herod
reverenced
Iohn
,
but
loved
him
not
:
neither
can
that
love
that
is
so
light
,
and
set
upon
indirect
ends
and
occasions
continue
,
but
will
be
easily
changed
into
deadly
hatred
,
as
Herods
was
.
A
counterfeit
may
be
washed
over
,
and
goe
for
currant
,
but
it
wants
,
1.
weight
,
2.
sound
,
3.
substance
:
so
counterfeit
sanctification
wants
three
things
,
that
suffer
it
not
to
abide
the
tryall
.
1.
Vnion
with
Christ
,
being
onely
tyed
by
a
thred
of
profession
,
not
set
or
incorporate
into
him
,
he
hath
no
substance
of
Christ
in
him
.
2.
Righteousnesse
,
which
flowes
from
the
union
with
Christ
,
hee
lyes
under
the
guilt
of
all
his
sins
,
Christ
carries
none
of
them
away
:
if
he
be
put
in
the
scale
as
Baltazer
,
hee
shall
be
found
too
light
,
and
wanting
of
his
weight
.
3.
The
Spirit
of
Christ
is
given
onely
to
sonnes
,
he
dwells
not
in
that
house
where
is
onely
a
base
sound
of
sanctification
,
in
some
common
gift
,
onely
suppressing
open
sins
,
but
not
inward
lusts
:
whereas
effectuall
grace
,
not
onely
checkes
secret
corruptions
,
but
daily
renewes
the
heart
,
and
perfects
the
image
of
God
.
Hence
it
is
that
many
that
seemed
to
answer
the
call
,
fall
off
to
nothing
,
because
they
were
never
good
:
whereas
true
holinesse
is
like
the
light
,
clearer
and
clearer
till
perfect
day
.
And
a
man
truly
called
,
is
like
a
faire
woven
stuffe
,
that
weares
most
shining
at
the
wale
and
ground
,
and
cannot
but
be
best
at
last
.
I.
These
are
the
markes
of
effectuall
calling
:
1.
What
a
comfort
of
heart
and
refreshment
of
soule
will
this
be
in
the
day
of
trouble
,
2.
What
a
resolution
will
it
breede
to
contemne
the
world
,
the
pleasures
and
profits
?
3.
What
stability
in
holding
our
grounds
of
religion
against
all
disputes
in
the
world
?
4.
How
sweetely
would
all
Gods
ordinances
relish
and
taste
,
ordained
for
this
end
?
II.
If
we
finde
our selves
by
these
notes
truly
The
God
of
all
grace
,
who
hath
called
us
to
his
glory
in
Christ
Iesus
,
make
you
perfect
,
stablish
and
confirme
you
to
the
end
.
And
adde
watchfulnesse
against
all
such
as
would
againe
carry
thee
away
from
Christ
,
and
the
holy
calling
.
It
is
the
sinne
of
many
,
of
whom
we
may
marvell
so
with
the
Apostle
,
Gal.
1.6
.
How
soone
they
are
carried
to
another
Gospell
,
having
lost
him
that
called
them
into
the
grace
of
the
Gospell
.
But
what
was
their
sinne
to
the
sinne
of
these
in
our
dayes
?
For
they
were
,
1.
new
converts
,
we
have
had
the
Gospell
as
many
yeares
,
as
they
weekes
or
dayes
.
2.
They
fell
of
weaknesse
,
wee
of
wantonnesse
,
wilfulnesse
,
even
against
the
power
of
the
Gospell
so
long
working
upon
us
.
3.
They
by
joyning
Circumcision
and
Christ
together
,
which
was
formerly
Gods
sacred
Ordinance
;
we
by
joyning
Christ
and
Antichrist
together
,
reconciling
Christ
and
Antichrist
together
,
reconciling
light
and
darknesse
together
,
patching
our
new
garment
with
olde
patches
and
rags
of
Romish
devotions
and
superstitions
,
and
as
moles
,
undermining
the
grounds
of
holy
truthes
,
for
which
the
Lord
might
justly
remove
his
Candlesticke
.
[
Who
will
also
doe
it
.
]
The
third
Argument
of
the
perseverance
of
the
Saints
in
grace
,
removes
all
scruple
,
taking
the
whole
worke
out
of
our
hands
,
that
he
who
hath
the
glory
of
the
beginning
,
may
also
have
the
glory
of
the
end
.
For
,
1.
As
we
could
not
begin
our
salvation
,
so
neither
could
we
end
it
;
he
that
was
onely
able
to
lay
the
first
stone
in
this
building
,
is
onely
able
to
lay
the
last
:
Philip.
1.6
.
Hee
that
hath
begun
the
good
worke
in
you
,
will
performe
it
untill
the
day
of
Christ
.
2.
It
is
safe
for
us
,
that
it
is
in
Gods
hand
to
finish
our
salvation
,
who
hath
begun
it
;
for
were
it
put
into
our
hands
againe
,
it
would
be
quite
lost
every
day
:
and
therefore
the
Apostle
Peter
saith
,
1
Pet.
1.5
.
We
are
kept
by
the
power
of
God
to
salvation
.
Gods
faithfulnesse
preserves
to
salvation
,
who
are
once
effectually
called
.
Rom.
8.30
.
Whom
hee
calleth
,
hee
justifieth
and
glorifieth
.
Philip.
1.6
.
I
am
perswaded
that
he
that
hath
begun
this
good
worke
,
will
finish
it
to
the
day
of
Christ
▪
Heb.
6.9
,
10.
We
are
perswaded
of
you
such
things
as
accompany
salvation
,
for
God
is
not
unfaithfull
.
nature
,
decree
,
will
,
and
affection
to
the
Saints
.
never
to
forsake
this
worke
of
his
hands
,
Psal.
138.8
.
Object
.
God
is
unchangeable
,
but
I
finde
many
changes
in
my selfe
,
such
dulnesse
,
deadnesse
,
frowardnesse
,
as
if
hee
should
not
forsake
mee
,
I
feare
I
shall
wholly
forsake
him
.
Answ.
All
the
Saints
of
God
have
found
the
like
changes
in
themselves
,
and
yet
all
their
changes
,
nor
all
thy
changes
can
never
change
God
.
2.
None
can
wholly
forsake
God
,
but
such
as
are
wholly
forsaken
of
God
:
but
he
never
wholly
forsakes
the
Saints
,
for
he
hath
said
,
I
will
not
leave
thee
nor
forsake
thee
,
Hebr.
13.5
.
his
desertion
and
their
falls
are
but
for
a
time
,
for
God
in
due
time
puts
under
his
hand
.
The
foundation
(
that
is
,
decree
of
Gods
election
)
abides
sure
,
it
stands
on
a
sure
foundation
,
and
hath
this
seale
,
The
Lord
knowes
who
are
his
.
Object
.
Yea
God
knowes
,
but
what
is
that
to
us
?
no
man
knowes
but
by
extraordinary
revelation
.
Answ.
The
Apostle
addes
a
twofold
impression
of
this
seale
in
the
heart
of
man
,
by
which
he
sets
his
seale
to
Gods
faithfulnesse
.
1.
Invocation
of
Gods
name
.
2.
A
departing
from
iniquity
,
which
being
fruites
of
effectuall
calling
,
he
knowes
himselfe
sealed
up
thereby
to
salvation
.
Object
.
Stapleton
saith
,
God
is
faithfull
in
his
decree
so
long
as
we
be
faithfull
,
and
deserve
not
that
he
should
forsake
us
.
Answ.
This
were
to
make
our
perseverance
depend
on
our
faithfulnesse
;
whereas
our
Apostle
makes
it
wholly
depend
upon
Gods
.
2.
This
devise
makes
Gods
faithfulnesse
dependant
upon
ours
,
which
is
as
absolute
as
his
owne
unchangeable
essence
is
,
and
no
unfaithfulnesse
of
man
can
make
him
unfaithfull
,
2
Tim.
2.13
.
3.
This
conceit
plainly
dissolves
our
Apostles
Argument
,
which
he
hath
so
firmely
knit
together
,
God
is
faithfull
,
and
therefore
hee
will
doe
it
:
and
God
hath
already
called
,
and
he
will
glorifie
.
And
if
wee
looke
into
the
Scripture
,
wherein
this
faithfulnesse
of
God
manifests
it selfe
,
wee
shall
see
it
descrying
it selfe
in
two
things
,
neither
of
which
will
suffer
his
end
to
be
frustrate
.
First
,
in
keeping
the
Saints
from
evill
:
2
Thess.
3.3
.
The
Lord
is
faithfull
,
who
will
stablish
you
and
keepe
you
from
evill
.
Doth
Stapleton
still
doubt
that
those
that
have
received
true
grace
shall
fall
away
?
see
here
the
faithfulnesse
of
God
puts
it
out
of
doubt
,
for
it
shall
keepe
them
from
all
such
evills
as
might
frustrate
their
perseverance
.
Secondly
,
in
confirming
the
Saints
in
grace
received
:
Who
shall
confirme
you
to
the
end
,
that
yee
may
be
blamelesse
in
the
day
of
the
Lord
Iesus
Christ
.
Papists
doubt
whether
the
Saints
shall
lose
their
grace
,
but
where
then
is
Gods
faithfulnesse
,
who
shall
confirme
them
in
grace
to
the
end
?
This
faithfulnesse
stirres
them
up
to
the
meanes
,
excites
them
in
their
dulnesse
,
raiseth
them
after
their
falls
,
and
leades
them
by
the
hand
to
eternall
life
.
Object
.
The
Arminians
drawing
the
same
line
with
these
Bellarminians
,
object
,
That
God
in
all
his
decrees
implies
some
conditions
;
and
deales
with
a
man
as
a
physitian
doth
in
restoring
a
patient
:
He
tells
him
he
will
cure
him
conditionally
that
he
follow
his
directions
,
keepe
good
dyet
,
abstaine
from
the
feeders
of
his
corrupt
humour
.
But
,
Answ.
There
is
a
difference
betweene
these
Physitians
;
one
cannot
rule
his
patient
,
but
the
Lord
can
and
will
keepe
his
patient
temperate
,
his
grace
shall
remove
all
lets
and
impediments
of
cure
.
2.
Gods
promises
of
perseverance
imply
conditions
of
holinesse
,
watchfulnesse
,
unblameablenesse
:
But
Gods
faithfulnesse
enables
him
to
keepe
these
conditions
:
Iohn
6.3
.
Whosoever
are
given
unto
Christ
,
shall
be
raised
up
at
the
last
day
.
III.
In
his
will
God
is
unchangeable
,
God
being
willing
to
shew
to
heires
of
promise
the
stablenesse
of
his
counsell
,
bound
himselfe
by
an
oath
,
that
by
two
immutable
things
,
wherein
it
is
impossible
that
God
should
lie
,
we
might
have
strong
consolation
.
Object
.
I
finde
my
will
so
mutable
,
and
so
inclinable
to
grosse
evills
,
that
I
have
great
cause
to
feare
my
falling
away
.
Answ.
But
art
thou
effectually
called
?
then
is
this
will
of
thine
by
Gods
over-ruling
will
confirmed
to
perseverance
unto
the
end
.
IV.
For
Gods
affection
to
the
Saints
it
is
perpetuall
:
Iohn
13.1
.
Whom
he
loved
once
,
he
loveth
to
the
end
.
Ier.
31.
His
love
it
is
everlasting
love
.
This
love
causeth
him
to
keepe
them
as
the
apple
of
his
eye
.
This
love
makes
them
love
him
,
and
it
will
uphold
them
in
his
love
.
This
is
the
first
reason
.
Secondly
,
power
of
God
,
which
preserves
them
to
salvation
,
1
Pet.
1.5
.
His
strength
is
such
as
none
can
plucke
them
out
of
his
hands
,
The
Father
is
stronger
than
all
,
Iohn
10.
2
Tim.
1.28
.
I
know
he
is
able
to
keepe
that
I
commit
to
him
.
Object
.
I
know
hee
is
able
too
:
But
will
hee
keepe
me
?
Answ.
Yes
,
if
thou
beest
effectually
called
,
this
brings
thee
within
compasse
of
Christs
intercession
,
Ioh.
17.14
,
15.
They
are
not
of
the
world
,
I
pray
that
thou
shouldest
keepe
them
from
evill
.
Hath
Christ
prayed
his
father
to
keepe
thee
?
certainly
then
he
will
keepe
thee
safe
:
for
he
was
heard
in
all
things
.
Object
.
God
is
strong
enough
I
know
:
but
I
am
weake
,
Satan
is
strong
against
mee
,
sinne
is
strong
in
me
,
how
then
may
I
holde
out
?
Answ.
1.
No
mans
weaknesse
shall
disappoint
the
strength
of
God
,
but
manifest
it
rather
.
2.
No
strength
of
Satan
can
prevaile
against
the
faith
of
him
that
is
effectually
called
:
for
God
is
faithfull
,
and
will
not
suffer
him
to
be
tempted
above
his
strength
,
1
Cor.
10.13
.
the
gifts
and
calling
of
God
,
which
are
without
repentance
,
Rom.
11.29
.
that
is
,
such
peculiar
gifts
as
flow
out
of
Gods
eternall
love
and
election
:
whereas
naturall
,
morall
,
and
many
spirituall
gifts
are
sometimes
lost
.
This
calling
of
God
according
to
purpose
is
never
frustrate
.
Object
.
But
though
God
repent
not
of
his
gifts
,
yet
the
gifts
of
God
are
in
themselves
changeable
,
and
men
may
cast
away
their
gifts
,
and
fall
from
their
faith
and
repentance
,
and
shake
off
the
calling
.
Answ.
1.
The
gifts
are
indeede
in
themselves
changeable
,
for
nothing
is
simply
unchangeable
but
God
himselfe
:
But
they
are
all
kept
by
another
gift
,
namely
of
perseverance
,
which
crowneth
all
the
rest
.
2.
If
the
elect
should
cast
away
the
gifts
received
,
then
should
they
be
tempted
above
their
strength
,
and
God
should
be
unmindfull
of
his
promise
,
which
is
impossible
.
Nay
Gods
strength
suffers
them
not
to
cast
away
their
gifts
.
3.
For
shaking
of
the
calling
,
if
you
speake
of
the
inward
calling
it
is
false
;
for
then
how
should
God
abide
constant
to
them
?
or
his
word
be
true
,
which
saith
,
Whom
he
calleth
he
glorifieth
?
Or
how
holdes
he
under
his
hand
in
their
falls
?
Besides
,
he
giveth
these
gifts
to
none
but
such
as
know
the
worth
and
use
of
them
,
and
not
to
such
as
will
reject
them
or
cast
them
away
.
Fourthly
,
The
last
reason
is
taken
from
the
stat●
of
a
Christian
,
As
Christ
raised
dieth
no
more
,
so
thinke
ye
.
Object
.
The
prodigall
sonne
,
after
a
sonne
,
was
dead
,
and
alive
againe
,
a
sonne
lost
,
and
found
againe
.
Answ.
It
is
a
Parable
,
and
nothing
but
the
maine
scope
proves
any
thing
.
2.
The
prodigall
is
every
man
lost
in
Adam
,
who
by
creation
was
the
sonne
of
God
,
but
in
Adam
lost
and
dead
,
and
in
the
second
Adam
found
and
quickened
,
if
by
faith
set
into
him
.
3.
This
lost
and
dead
childe
was
so
,
both
in
his
fathers
opinion
,
and
in
his
owne
seeming
:
So
may
the
childe
of
God
even
after
conversion
seeme
lost
and
dead
,
in
his
owne
sence
,
and
others
conceit
,
but
is
indeede
alive
and
found
.
Iesus
Christ
.
Let
us
cast
downe
our
crownes
at
the
feete
of
the
Lambe
,
and
put
off
all
praise
of
doing
any
thing
from
our selves
,
and
confesse
that
unlesse
the
Lord
should
adde
his
last
worke
to
the
first
,
all
were
lost
.
In
naturall
life
,
our selves
conferre
nothing
to
our
lives
or
being
at
first
:
and
after
we
are
,
it
is
Gods
care
that
preserves
us
:
for
man
lives
not
by
bread
onely
,
but
by
every
word
of
God
.
Neither
doth
mans
life
stand
in
abundance
,
Luke
12.15
.
Much
more
in
supernaturall
life
,
his
worke
it
is
to
preserve
us
,
whose
will
is
to
save
us
.
Secondly
,
it
serves
for
a
ground
of
consolation
,
in
that
the
authour
of
all
our
grace
is
faithfull
and
unchangeable
,
all
our
workes
for
us
.
He
not
onely
bestoweth
a
free
grace
upon
his
people
,
but
undertakes
to
preserve
and
perfect
it
.
And
therefore
we
may
,
1.
Rely
confidently
upon
this
faithfulnesse
for
all
supplies
;
roule
all
thy
burden
upon
him
,
and
he
will
doe
it
,
Psal.
37.5
.
2.
By
prayer
of
faith
importune
his
faithfulnesse
,
not
to
forsake
the
worke
of
his
owne
hands
,
till
hee
have
finished
it
.
Hereby
commit
thy
whole
way
unto
him
,
commend
thy selfe
,
thy
soule
unto
him
in
well-doing
,
and
hee
will
keepe
it
,
2
Tim.
1.18
.
3.
Rest
thy selfe
undaunted
in
afflictions
,
in
dangers
,
and
losses
,
seeing
Gods
faithfulnesse
will
keepe
thee
safe
;
he
will
keepe
thy
salvation
for
thee
:
Heaven
is
reserved
for
thy
childes
part
,
no
great
matter
what
other
things
be
lost
or
endangered
.
4.
Findest
thou
want
of
strength
in
temptation
?
feelest
not
thou
the
joy
of
thy
salvation
?
groanest
thou
under
the
burden
of
corruption
?
weaknesse
of
faith
?
dulnesse
in
duties
?
goe
to
this
faithfulnesse
of
God
,
importune
him
for
needfull
grace
:
say
to
him
,
Oh
,
thou
that
art
a
faithfull
God
,
thou
hast
called
me
,
and
therefore
doe
thou
doe
it
,
finish
and
perfect
thine
owne
worke
in
me
.
Thirdly
,
Quest.
What
are
the
meanes
whereby
God
will
keepe
me
?
Keepe
the
word
,
and
it
shall
keepe
thee
:
attend
the
word
,
for
the
powerfull
preaching
of
Christ
keeps
the
soule
till
the
day
of
Christ
.
2.
By
his
holy
Spirit
,
who
renewes
our
strength
and
graces
:
therefore
stirre
up
the
Spirit
that
is
in
thee
,
and
cheare
him
in
thy
heart
,
by
listening
to
his
motions
,
and
taking
his
part
against
thy
daily
corruptions
.
3.
By
the
grace
of
faith
,
1
Pet.
1.5
.
Yee
are
kept
through
faith
to
salvation
.
Therefore
nourish
faith
,
quicken
it
,
encrease
it
,
walke
by
faith
,
live
by
faith
;
observe
the
growth
of
faith
in
the
power
of
prayer
,
and
strength
in
good
duties
:
this
is
the
victory
that
overcomes
the
world
.
4.
By
his
daily
providence
,
guiding
us
to
such
courses
and
companies
,
as
by
which
we
may
not
be
losers
in
grace
,
but
gainers
;
keepe
thee
in
thy
wayes
,
and
hee
will
keepe
thee
in
them
,
Psal.
91.11
.
Beware
of
consenting
,
much
more
of
delighting
in
sinne
and
sinners
.
Prize
this
estate
in
grace
,
make
it
sure
;
a
man
will
be
sure
of
a
good
title
of
any
thing
hee
holdes
:
Rejoyce
in
it
,
and
in
the
evidences
of
it
as
well
as
in
it selfe
.
VERSE
25.
Brethren
,
pray
for
us
.
IN
these
words
the
Apostle
commendeth
a
duty
of
love
toward
their
Ministers
;
which
must
expresse
it selfe
in
earnest
prayers
for
them
.
In
which
words
,
1.
wee
have
a
loving
compellation
,
Brethren
:
to
these
onely
the
duty
is
directed
;
for
they
onely
can
pray
,
or
can
be
heard
:
the
wicked
mans
prayer
,
because
he
wants
the
Spirit
,
wants
faith
,
is
no
sonne
,
none
of
the
brethren
,
his
prayer
is
abominable
.
2.
The
persons
commended
to
their
prayers
;
For
us
:
that
is
,
Paul
,
Silvanus
,
Timotheus
,
chap.
1.1
.
men
of
highest
place
,
of
most
excellent
gifts
,
and
of
rarest
graces
,
the
Ministers
of
their
faith
.
These
chosen
vessels
and
worthy
instruments
request
the
prayers
of
inferiour
and
ordinary
beleevers
.
3.
What
the
things
be
which
they
must
pray
for
in
their
behalfe
,
First
,
for
gifts
and
skill
in
dispensing
the
mysteries
of
the
Gospell
,
that
they
may
speake
the
word
as
it
ought
to
be
spoken
:
Ephes.
6.19
,
20.
And
for
mee
,
that
utterance
might
be
given
,
that
I
may
speake
boldly
as
I
ought
to
speake
.
Did
Paul
need
their
prayers
for
that
purpose
,
and
doe
not
ordinary
Ministers
much
more
?
Secondly
,
for
liberty
and
free
passage
of
the
Gospel
in
the
mouthes
of
the
Ministers
,
that
without
let
and
impediment
the
Gospel
might
be
preached
without
interruption
or
contradiction
:
2
Thess.
3.1
.
Brethren
pray
for
us
that
the
word
of
God
may
have
free
passage
.
This
is
called
sometime
the
opening
of
a
doore
which
was
shut
:
Col.
4
3.
Praying
for
us
,
that
God
may
open
to
us
a
doore
of
utterance
.
Thirdly
,
for
happy
successe
and
prosperity
of
their
labours
in
the
hearts
of
the
Saints
for
their
gathering
.
2
Thess.
3.1
.
Pray
for
us
,
that
the
word
of
God
may
be
glorified
even
as
it
is
with
you
.
Now
the
Thessalonians
had
received
it
in
power
,
and
with
much
assurance
.
People
must
pray
that
by
the
labour
of
their
Ministers
the
conversion
and
salvation
of
men
may
be
furthered
:
for
Paul
may
plant
,
and
Apollos
may
water
,
but
unlesse
God
give
the
increase
,
all
is
lost
,
1
Cor.
3.7
.
Fourthly
,
for
the
daily
sanctification
of
their
persons
,
that
they
may
by
unblameable
conversation
remove
the
lets
and
scandalls
which
might
hinder
their
doctrine
,
and
become
examples
to
their
flocke
in
good
life
,
and
in
expression
of
all
good
workes
.
So
the
Apostle
,
Hebr.
13.18
.
Pray
for
us
,
for
we
are
assured
that
we
have
a
good
conscience
in
all
things
desiring
to
live
honestly
.
As
this
is
an
argument
,
that
you
should
pray
for
us
,
being
innocent
and
honest
men
;
so
pray
that
wee
may
so
continue
.
Fifthly
,
for
the
protection
and
safetie
of
their
persons
,
for
their
workes
sake
,
against
persecuters
and
enemies
.
2
Thess.
3.1
.
Pray
for
us
,
that
wee
may
be
delivered
from
unreasonable
men
:
from
absurd
wicked
men
,
which
in
all
corners
rage
against
Gods
standart-bearers
,
men
of
corrupt
mindes
,
resisting
the
truth
:
and
thus
,
Philemon
22.
the
Apostle
trusted
by
their
prayers
to
be
given
to
them
out
of
bands
,
as
Peter
was
delivered
out
of
the
lyons
mouth
miraculously
by
the
strength
of
the
prayers
of
the
Church
made
for
him
,
Acts
12.5
.
and
Rom.
15.30
,
31.
Strive
with
mee
by
prayers
,
that
I
may
be
delivered
from
the
disobedient
in
Iudea
.
Whence
observe
,
that
men
of
greatest
gifts
and
graces
,
Even
they
are
men
subject
to
the
same
passions
and
infirmities
with
others
,
Acts
14.15
.
Men
of
greatest
gifts
are
in
the
greatest
fight
,
faire
markes
for
Satan
:
stand
at
Iehoshuahs
right
hand
,
Zach.
3.1
.
and
will
winnow
Peter
as
wheate
,
Luke
22.31
.
He
knowes
if
he
can
cast
downe
one
of
these
,
hee
falls
not
alone
,
but
many
are
like
to
fall
;
and
that
God
is
more
dishonoured
,
and
the
Gospell
more
disgraced
by
one
of
these
than
many
others
:
and
therefore
these
have
most
neede
to
be
supported
by
the
prayers
of
the
Saints
.
This
meetes
with
men
of
great
and
high
spirits
,
because
of
the
greatnesse
of
their
parts
,
Object
.
I
am
unworthy
to
pray
for
my selfe
or
others
.
Answ.
Thou
prayest
not
in
thy
owne
worthines
,
but
in
the
merit
and
intercession
of
Christ
,
which
belongeth
to
the
poorest
brother
as
well
as
the
richest
.
Object
.
I
am
unable
to
pray
,
I
want
gifts
.
Answ.
1.
Prayer
receiveth
not
vertue
or
answer
,
from
excellency
of
gifts
,
but
from
Gods
promise
,
and
from
faith
and
affection
in
our selves
:
Not
the
words
but
affections
,
and
sighes
which
may
be
in
men
meanly
gifted
are
regarded
of
God
.
2.
Thou
seest
here
the
Lord
so
farre
from
refusing
thee
,
as
that
hee
commends
the
greatest
matters
to
thy
prayers
;
even
to
pray
for
those
that
in
respect
of
gifts
can
better
pray
for
thee
:
Bring
thou
so
much
the
more
faith
,
more
sense
of
want
,
more
thirst
after
grace
,
and
thou
bringest
better
gifts
to
prayer
,
than
hee
that
bringeth
more
words
,
Rhetoricke
,
forme
and
fluence
of
speech
.
And
here
observe
,
Pray
for
us
:
for
Silvanus
,
and
Timotheus
,
as
well
as
for
Paul
;
for
Paul
envies
not
to
them
a
roome
in
the
prayers
of
the
Saints
.
So
a
number
of
places
afore
alledged
doe
prove
:
And
many
reasons
presse
the
duty
upon
the
people
.
First
,
howsoever
the
Ministery
is
Gods
ordinance
effectuall
by
his
power
,
1.
In
that
every
man
being
bound
to
respect
the
glory
of
God
in
the
furtherance
of
his
pure
worship
;
which
cannot
be
done
but
by
an
able
and
gracious
Ministery
,
they
sinne
against
dutie
,
that
by
their
prayers
strengthen
not
their
Ministers
.
2.
Every
Christian
is
bound
to
be
an
helpe
to
the
truth
,
3
Iohn
:
they
plainly
detract
this
helpe
,
that
withhold
their
prayers
from
their
Pastours
,
their
teachers
and
maintainers
of
truth
.
3.
Every
Christian
ought
to
be
compassionate
to
the
soules
of
their
brethren
,
and
by
all
meanes
promote
the
salvation
of
men
:
And
therefore
out
of
compassion
of
millions
of
soules
who
stand
in
neede
of
powerfull
preaching
,
and
without
vision
are
like
to
perish
,
ought
to
pray
that
God
would
mightily
worke
with
the
word
in
the
mouthes
of
his
Ministers
,
to
make
it
powerfull
,
to
rescue
people
out
of
the
snare
of
the
Divell
.
4.
All
those
people
make
themselves
guilty
of
the
troubles
,
falls
,
and
ill
successe
of
their
Ministers
,
that
faile
them
in
this
duty
of
prayer
:
Thy
prayers
might
have
upheld
him
,
or
helped
them
out
of
trouble
,
out
of
frailty
.
5.
Such
as
pray
not
for
their
Ministers
,
deprive
themselves
of
the
blessing
and
happy
fruite
of
that
Ministery
:
the
more
earnestly
people
pray
for
their
Pastours
,
the
more
assurance
of
good
and
happy
fruite
may
they
expect
from
their
Ministery
,
and
often
of
their
Ministers
themselves
,
who
are
worthily
removed
from
an
unworthy
people
,
that
never
prized
them
for
their
workes
sake
.
First
,
This
serves
to
reprove
inconsiderate
men
,
These
are
at
least
inconsiderate
.
1.
That
the
blessing
and
benefit
of
a
good
Minister
is
invaluable
,
and
must
be
begged
of
all
those
that
must
share
in
the
benefit
.
One
of
the
speciall
clauses
of
the
new
Covenant
is
,
that
God
will
give
Pastors
according
to
his
owne
heart
:
and
wil
he
give
such
a
speciall
gift
to
such
as
prize
it
not
,
nor
praise
him
for
it
?
2.
They
consider
not
the
weight
of
the
calling
,
the
charge
of
soules
,
for
which
who
is
sufficient
?
The
rage
of
Satan
and
all
wicked
men
against
this
great
worke
,
never
sleeping
,
but
alwayes
hindering
the
free
passage
of
the
Gospell
,
both
with
open
fury
and
secret
devises
:
The
many
sharpe
assaults
that
these
leaders
of
Gods
armies
against
the
Prince
of
darknesse
and
his
forces
,
are
exposed
unto
:
often
in
the
forlorne
hopes
,
not
onely
bestowing
their
lives
and
strength
in
preaching
the
Gospell
;
but
often
being
bestowed
for
it
,
and
die
to
seale
it
with
their
blood
.
Did
they
consider
this
,
they
would
pray
in
Peters
words
,
Acts
4.29
.
Lord
,
grant
thy
servants
that
they
may
speake
boldly
thy
word
.
3.
They
consider
not
how
deepely
themselves
are
interessed
in
the
welfare
and
happy
estate
of
their
Ministers
.
Is
not
the
fall
of
the
Minister
commonly
the
ruine
of
the
people
?
Can
the
shepheards
be
smitten
,
and
the
sheepe
not
be
scattered
?
Can
vision
faile
,
and
people
not
perish
?
Can
a
watch-man
of
a
Citty
or
Castle
be
corrupted
or
surprized
by
the
enemy
,
and
the
Citty
be
safe
?
Or
can
a
man
be
an
agent
or
accessary
in
the
corrupting
and
surprizing
a
Captaine
set
to
keepe
a
Fort
,
without
treason
to
his
Prince
?
Even
so
hee
that
prayes
not
for
the
prosperity
of
every
good
Minister
,
shewes
himselfe
in
enemy
to
the
Church
,
and
no
friend
to
his
owne
salvation
.
Secondly
,
To
reprove
that
cursed
generation
of
men
,
who
in
stead
of
praying
for
the
prosperity
of
the
Ministery
and
Ministers
,
who
being
sent
of
God
in
mercie
,
are
a
principall
blessing
:
1.
They
repine
and
grieve
as
if
some
heavie
scourge
or
plague
were
come
upon
them
;
as
the
Divells
did
at
Christs
coming
,
because
they
were
tormented
before
their
time
:
It
was
never
merry
with
them
since
there
was
such
running
and
thronging
after
preaching
;
now
they
cannot
sit
at
ease
,
nor
have
roome
to
bring
their
beds
with
them
:
nothing
is
such
a
corrasive
unto
their
hearts
,
as
to
see
Gods
blessing
,
and
successe
of
a
godly
Ministery
;
and
the
people
of
God
flocking
after
his
owne
Ordinance
.
This
was
the
dust
and
daggers
in
the
Pharises
and
hypocrites
in
Christ
his
time
,
that
they
could
profit
nothing
,
but
that
the
world
runne
after
him
,
Iohn
12.19
.
Oh
that
such
men
would
seriously
consider
,
that
,
1.
Whosoever
esteeme
this
excellent
blessing
a
burden
,
a
plague
,
it
shall
be
so
to
them
:
It
offers
it selfe
now
as
a
blessing
,
but
shall
turne
to
the
most
intolerable
plague
that
can
befall
them
;
even
a
witnesse
,
a
bill
of
inditement
aggravating
their
damnation
,
burdening
them
with
plagues
and
curses
easelesse
and
remedilesse
.
2.
There
is
not
a
more
proper
note
of
a
Divell
incarnate
,
and
a
man
in
state
of
damnation
,
than
to
envie
and
grieve
at
the
grace
of
God
,
at
the
prosperity
,
successe
and
growth
of
the
Gospell
.
The
Divells
proper
sinne
,
Ye
are
of
your
Father
the
Divell
,
his
workes
ye
doe
.
3.
The
time
hastens
on
thee
,
when
in
terrours
of
soule
,
and
agonies
of
heart
,
thou
shalt
wish
one
Sermon
,
one
word
of
comfort
,
and
know
by
the
want
of
the
blessing
the
benefit
of
it
,
but
perhaps
shalt
never
finde
opportunity
.
Thirdly
,
others
in
stead
of
praying
for
their
Ministers
,
curse
them
,
revile
them
,
slander
them
,
runne
to
the
Rulers
every
week
to
disturbe
them
,
as
if
they
were
loath
to
be
too
farre
behinde
the
Divell
,
or
not
to
be
chiefe
instruments
in
the
ruinating
of
the
Kingdome
of
Iesus
Christ
.
Thus
those
that
are
bound
to
pray
for
their
Ministers
,
that
they
may
be
delivered
from
absurd
and
unreasonable
men
,
are
most
ready
to
make
a
prey
and
spoile
of
them
.
But
doubtlesse
they
are
wicked
and
gracelesse
men
,
neare
to
a
curse
,
a
wonder
their
steely
hearts
feare
not
some
extraordinary
judgement
,
and
messenger
of
Gods
wrath
every
moment
.
2
King
.
2.24
.
When
little
children
in
their
play
cursed
and
reviled
the
Prophet
Elisha
,
beares
came
out
of
the
wood
and
destroyed
them
:
how
much
lesse
can
the
aged
escape
,
who
teach
their
children
by
example
to
revile
and
scorne
the
Prophets
and
servants
of
God
?
Fourthly
,
others
will
not
revile
them
,
but
can
spy
wants
and
imperfections
in
them
,
(
as
indeede
there
is
in
the
best
)
can
sit
as
Iudges
on
his
person
,
cast
him
off
for
one
weake
in
gifts
,
colde
in
his
doctrine
,
carelesse
in
his
life
;
and
so
turne
him
off
:
But
when
did
they
pray
for
him
,
that
God
would
enable
him
to
the
worke
of
his
Ministery
;
that
God
would
bestow
the
Spirit
,
to
deliver
the
word
so
as
he
might
save
his
owne
soule
,
and
them
that
heare
him
?
And
if
they
faile
herein
,
are
they
not
guilty
of
all
his
defects
which
they
complaine
of
?
Surely
would
they
spend
as
many
earnest
prayers
for
him
,
as
they
doe
words
to
taxe
and
disgrace
him
;
who
knoweth
whether
the
Lord
might
not
open
his
heart
and
mouth
for
their
comfort
and
profit
?
And
what
reason
hath
the
Lord
to
minister
comfort
,
and
benefit
by
a
man
,
when
it
is
never
desired
?
Thou
findest
no
sweetnesse
nor
comfort
in
a
Minister
,
thou
prayest
for
none
.
How
canst
thou
finde
without
seeking
?
Secondly
,
for
instruction
.
Seeing
our
want
and
sinne
heretofore
,
let
us
reforme
our selves
,
1.
Wee
must
love
them
heartily
,
our
prayer
must
flow
from
love
:
where
prayer
must
be
earnest
,
love
must
be
earnest
first
;
even
as
the
love
of
fathers
begetting
us
and
breeding
us
up
to
Christ
,
1
Cor.
4.
true
love
and
prayer
are
ever
inseparable
,
it
is
impossible
for
a
man
to
love
another
,
and
not
pray
for
him
.
Some
say
they
love
their
Minister
,
and
like
preaching
;
but
as
the
worldling
boasts
of
false
liberality
:
when
didst
thou
ever
pray
unto
God
for
him
,
that
hee
would
be
pleased
to
give
him
strength
and
ability
,
successe
,
freedome
from
molestation
,
from
unreasonable
men
,
and
every
good
encouragement
in
his
place
?
scarce
in
all
thy
life
.
Then
may
I
say
to
thee
as
D●lilah
to
Sampson
,
How
canst
thou
say
thou
lovest
mee
,
and
doest
not
this
thing
for
mee
?
How
canst
thou
say
thou
lovest
mee
,
and
keepest
this
thing
from
me
?
even
thy
prayers
,
and
best
wishes
.
2.
The
object
must
be
right
,
the
things
prayed
for
.
Many
wish
well
to
their
Ministers
,
and
much
love
they
shew
them
,
and
pray
for
them
,
that
God
would
give
them
good
livings
two
or
three
,
and
for
meanes
of
further
preferments
,
to
raise
them
to
the
fayre
of
dignities
,
wish
them
good
Lords
and
Patrons
,
and
countenance
of
great
men
.
Oh
,
the
happinesse
of
Ministers
stands
not
in
these
things
.
A
Turke
or
Heathen
can
wish
all
these
to
their
friends
;
and
yet
Christians
wish
no
more
:
These
are
wishes
of
carnall
men
.
But
pray
thou
for
liberty
,
spirit
,
courage
,
power
,
faithfulnesse
to
stand
against
men
and
Divels
,
that
by
force
or
subtlety
would
discourage
him
from
the
worke
:
grace
and
faithfull
dispensation
makes
an
happy
Minister
.
Pray
for
this
,
and
yet
I
doubt
many
Ministers
themselves
pray
more
for
the
other
than
these
.
3.
With
prayer
thou
must
bring
the
other
companions
of
love
and
thankfulnesse
.
We
must
not
deale
by
our
Ministers
as
many
answer
beggers
,
God
helpe
you
,
but
give
them
nothing
:
you
must
yeeld
us
not
onely
good
words
,
and
good
prayers
,
but
audience
,
redence
,
maintenance
,
you
must
doe
that
you
pray
for
.
It
is
but
hypocrisie
to
pray
in
a
set
forme
of
prayer
for
all
Bishops
,
Curates
,
and
all
Congregations
committed
to
their
charge
,
if
thou
doest
not
set
thy
hand
to
thy
prayer
.
If
love
set
thy
mouth
on
worke
to
pray
for
a
Ministers
prosperity
,
it
will
set
the
hand
on
work
to
uphold
his
person
,
his
comfort
,
his
Ministery
,
his
cheerefulnesse
in
the
worke
of
the
Lord
;
all
thy
pretences
leave
thee
but
an
hypocrite
,
an
enemie
of
righteousnesse
,
who
art
hyde-bound
,
and
hand-bound
,
who
valuest
not
sundry
yeares
labours
of
thy
Pastour
at
so
many
farthings
.
Heathens
and
Savages
would
be
loath
to
reject
their
Idolatrous
Priests
so
farre
,
but
either
conscience
,
or
shame
,
or
feare
,
or
company
would
force
some
expressions
of
love
to
them
.
But
Heathenish
Christians
,
nothing
can
worke
them
.
FINIS
.
THE
TABLE
.
A.
-
ACtions
of
renovation
discerned
in
three
things
.
198
-
Actuall
sins
more
violently
quenching
the
fire
of
the
Spirit
above
other
,
3
sorts
.
23
-
Every
action
must
be
done
,
1.
by
vertue
of
a
word
,
2.
in
Gods
presence
,
3.
for
Gods
glory
.
110
-
Action
to
bee
good
must
proceede
from
a
good
agent
.
115
-
Admiration
of
mens
persons
no
good
rule
,
for
6
reas
.
84
-
Affections
crooked
no
safe
rule
to
follow
:
3
reas
.
81
,
83
-
Affection
to
inferiour
things
must
shame
us
for
want
of
like
affection
in
attaining
better
.
227
-
Affections
must
be
narrowly
watched
.
256
-
Affections
naturally
exceedingly
corrupted
:
5
instances
.
263
-
Sound
affection
to
grace
discerned
by
foure
signes
.
218
-
Afflictions
sanctified
set
forward
sanctification
5
wayes
.
214
-
Aime
of
a
Christian
must
be
absolute
conformity
betweene
the
whole
word
,
and
the
whole
man
.
89
-
All
things
to
be
beleeved
or
done
must
first
be
tryed
by
the
Scriptures
:
4
reas
.
61
-
All
things
are
to
be
tryed
,
but
all
things
must
not
be
held
.
125
-
All
the
Articles
of
religion
turned
into
a
questionary
Divinity
among
Schoolemen
.
129
-
Alteration
and
change
of
spirit
,
soule
and
body
,
a
sure
signe
of
growth
in
holinesse
.
217
-
Ancient
Christians
refused
ceremonies
used
by
Heathens
:
3
instances
.
160
-
Appearances
of
evill
must
be
avoided
as
well
as
apparant
evills
:
for
5
reasons
.
147
-
Apostates
their
fearfull
danger
,
in
4
things
.
319
-
Arts
wicked
with
which
seducers
come
armed
to
deceive
:
5.
63
-
Severall
Attributes
of
God
to
be
conceived
according
to
our
suites
:
5
Instances
.
178
B.
-
Baptisme
must
not
be
required
of
a
Popish
Priest
:
5
Reas.
158
C.
-
Calling
effectuall
and
ineffectuall
differenced
.
353
-
His
owne
effectuall
calling
every
man
ought
to
know
:
4
reasons
.
356
-
Calling
effectuall
the
worke
of
God
onely
:
5
reasons
.
361
-
From
effectuall
calling
a
man
may
certainly
conclude
his
owne
salvation
.
363
-
Calling
effectuall
often
hardly
discerned
:
3
reas
.
367
-
Calling
effectuall
heareth
Christs
voice
many
wayes
vttered
.
371
-
Ceremonies
ordained
of
God
,
so
as
Iewes
must
differ
from
Heathens
as
well
in
them
as
in
doctrine
:
4
Instances
.
159
-
Wofull
changes
in
the
soule
of
Gods
childe
who
hath
quenched
the
Spirit
,
5.
17
-
Change
in
a
man
effectually
called
is
wonderfull
:
1.
In
respect
of
sinne
.
377
-
2.
In
respect
of
the
world
.
Ibid.
-
3.
In
respect
of
grace
,
in
-
kinde
.
379
-
soundnesse
.
380
-
growth
.
382
-
Change
,
no
shadow
of
it
in
Gods
nature
.
386
-
Nor
in
his
decrees
.
387
-
Nor
in
his
will
.
389
-
Nor
in
his
affections
.
Ibid.
-
Charity
,
how
it
beleeveth
all
things
:
4
cautions
.
69
-
Christians
must
proceede
to
full
sanctification
,
for
five
reasons
.
201
-
Christians
must
be
as
carefull
to
retaine
grace
,
as
to
attaine
it
:
4
reasons
.
232
-
Christ
must
be
magnified
in
our
bodies
5
wayes
.
280
-
Christ
not
corporally
present
in
the
Sacrament
,
4
reasons
.
309
-
Christians
must
not
onely
labour
for
full
,
but
finall
holinesse
:
4
Reasons
.
311
-
Christ
raised
dieth
no
more
,
no
more
doth
the
Christian.
391
-
Civility
is
farre
from
sanctity
:
6
differences
.
205
-
Comfort
in
affections
well
guided
,
in
3
things
.
268
-
Comforts
from
Gods
faithfulnesse
,
in
4
things
.
393
-
Communication
in
other
mens
sinnes
to
be
avoided
both
before
and
after
.
165
-
Conformity
with
Idolaters
must
be
avoided
in
3
things
.
156
-
To
a
good
conscience
are
required
4
things
.
239
-
Conscience
cleareth
his
master
4
wayes
.
240
-
Consideration
of
Christs
second
comming
encourageth
godlinesse
6
wayes
.
301
-
Considerations
to
move
people
to
pray
for
their
Ministers
sundry
.
403
-
Contemplation
of
creatures
in
their
severall
rankes
call
us
to
progresse
in
holinesse
.
222
D.
-
David
sinned
in
numbring
the
people
,
in
4
things
.
113
-
Davids
mourning
for
Absolom
blame-worthy
,
for
4
reasons
.
114
-
David
refused
to
drinke
the
water
of
Bethlem
,
3
reas
.
ib.
-
Depth
of
learning
pretended
by
seducers
.
63
-
Difference
betweene
the
peace
of
Christ
,
and
the
peace
of
the
world
,
in
6
things
.
180
-
Difference
betweene
sound
peace
and
sencelesnesse
of
conscience
in
5
things
.
185
-
Dislike
of
evill
,
if
sound
,
discerned
in
6
things
.
219
-
Disposition
to
good
tryed
by
five
signes
.
220
-
Directions
concerning
sanctification
of
the
spirit
,
5.
237
-
Distinction
must
be
made
betweene
diffusing
of
grace
,
and
decaying
of
it
.
32
-
Doctrines
to
be
sound
must
all
agree
with
the
analogie
of
faith
:
3
instances
.
90
-
Doctrine
of
doubting
of
a
mans
owne
salvation
is
against
the
analogy
of
faith
.
91
-
All
sound
doctrine
tyeth
the
two
tables
together
:
6
Instances
.
92
-
All
true
doctrine
leades
men
unto
Christ
.
100
-
Sound
doctrine
is
most
contrary
to
corrupt
nature
.
103
-
The
soundest
doctrine
most
soundly
comforteth
distressed
consciences
.
107
-
Sound
doctrine
must
be
strongly
held
,
for
3
reasons
.
127
-
Doctrine
of
faith
all
grounded
on
Gods
faithfulnesse
.
343
E.
-
Eare
to
be
shut
:
5
rules
.
288
-
Hearing
eare
knowne
by
3
notes
.
291
-
Elias
sinned
not
in
calling
for
fire
from
heaven
,
but
the
Disciples
did
:
two
differences
.
116
-
Eye
must
be
watched
in
5
things
.
282
-
Why
we
must
carefully
order
our
eyes
:
4
reasons
.
287
-
Examples
of
Scripture
warrant
not
our
marriage
with
IIdolaters
,
3
reas
.
162
-
Examples
to
uphold
our
perseverance
:
4.
330
F.
-
No
fall
so
wofull
as
to
fall
from
grace
.
16
-
False
rules
of
triall
of
things
,
6.
73
-
Ancient
Fathers
avoided
all
conformity
with
heretickes
in
their
externall
ceremonies
:
Instances
.
160
-
Fantasticall
and
forreigne
fashions
of
apparell
condemned
:
5
Arguments
.
122
-
Faithfull
is
God
4
wayes
.
334
-
Faithfulnesse
in
the
Creator
and
creature
differ
in
4
things
.
Ibid.
-
Faithfulnesse
required
in
our
promises
.
339
-
In
our
callings
:
340.
In
our
friendship
:
341.
In
communicating
our
talents
.
342
-
Faithfulnesse
of
God
preserveth
to
salvation
all
that
are
effectually
called
:
4
reasons
.
385
-
Fearfull
is
the
condition
of
that
man
that
repines
at
a
powerfull
and
faithfull
Ministry
:
3
reasons
.
406
-
Fire
of
the
Spirit
how
quenched
.
3
-
Fire
of
grace
violently
smothered
how
.
22
-
Folly
of
those
that
neglect
the
assurance
of
their
owne
salvation
:
4
reasons
.
365
-
Forefathers
way
no
sure
rule
of
tryall
:
5
reasons
.
77
-
Foure
excellent
fruits
in
avoiding
petty
evills
.
152
-
Sweet
fruits
of
well
guiding
our
affections
,
6.
270
G.
-
Gifts
of
the
Spirit
to
be
observed
in
our selves
for
4
reasons
.
26
-
Gifts
of
God
which
and
how
without
repentance
.
390
-
Godly
by
the
inhabitation
of
the
Spirit
both
honoured
,
and
comforted
.
9
-
Godly
must
be
carefull
not
to
quench
the
Spirit
:
5
reasons
.
14
-
God
called
the
God
of
peace
:
3
reas
.
175
-
Godlinesse
makes
no
man
unpeaceable
or
turbulent
.
188
-
Godly
company
a
meanes
of
growth
in
holinesse
,
3
wayes
.
213
-
God
to
be
glorified
in
our
bodies
how
.
273
-
God
must
be
glorified
in
our
bodies
:
3
reasons
.
274
-
God
is
most
faithfull
:
4
reasons
.
336
-
Glory
of
Christ
now
vailed
3
wayes
.
310
-
True
goodnesse
groweth
from
good
to
better
,
and
so
is
best
at
last
.
227
-
No
good
must
be
held
but
after
tryall
.
132
-
Good
things
must
be
carefully
held
and
kept
:
for
5
reasons
,
125
-
Good
actions
spoyled
in
undue
circumstances
.
113
-
Graces
of
the
Spirit
compared
to
fire
in
5
things
.
3
-
Grace
quenched
in
what
degrees
.
5
-
Graces
of
some
kindes
not
wholly
extinct
.
4
-
Grace
as
fire
suffered
to
die
of
it selfe
,
3
wayes
.
20
-
Grace
in
others
must
be
excited
:
3
reasons
.
37
-
Grieve
the
Spirit
4
wayes
.
25
-
Growth
in
holinesse
rare
:
4
proofes
.
220
-
Grounds
on
which
the
prayers
of
people
for
their
Ministers
must
be
raised
:
3.
401
H.
-
Hand
to
be
ordered
:
5
rules
.
292
-
The
heart
must
be
kept
pure
for
the
pure
Spirit
of
God
.
10
-
For
keeping
the
heart
5
generall
rules
.
247
-
The
heart
how
bounded
within
Gods
limits
:
3
directions
.
252
-
We
must
hate
where
the
Lord
hateth
:
4
instances
:
261
-
Hatred
of
evill
knowne
by
the
practise
of
the
contrary
vertue
.
165
-
Helpes
of
perseverance
:
5.
327
-
Wee
must
hold
onely
that
which
is
good
,
and
all
that
is
good
.
132
-
Humility
in
lowest
degree
pretended
by
seducers
.
64
I.
-
Iesuiticall
confusion
of
phrases
hath
beene
the
confusion
of
the
world
.
95
-
No
Iewells
to
be
so
carefully
kept
as
our
soul●s
and
spirits
:
2
reas.
232
:
and
4
reasons
more
.
235
-
Image
of
God
must
be
gotten
not
onely
into
our
nature
,
but
into
our
conversation
.
277
-
Implicit
popish
faith
refu●ed
.
69
-
No
imperfection
hinders
Gods
faithfulnesse
:
4
Instances
.
337
-
Illumination
is
not
sanctification
:
4
reas
.
205
-
In
all
indifferent
things
〈◊〉
are
to
avoid
all
appearance
of
evill
and
scandall
,
with
4
limitations
.
149
-
Indifferent
things
to
be
forborne
for
edification
with
4
cautions
.
117
-
The
inside
to
be
washed
first
:
for
5
reasons
.
236
-
Invocation
of
Saints
departed
derogateth
from
the
glory
of
God
.
97
L.
-
Lawes
humane
imperfect
rules
of
life
,
for
4
reasons
.
81
-
Lots
of
perseverance
to
be
removed
:
5.
324
-
Losse
of
worldly
things
no
losse
to
losse
of
spirituall
graces
.
143
-
Love
our
neighbor
as
our selves
,
with
what
conditions
.
116
-
We
must
love
most
where
God
most
loveth
:
4
instances
.
260
M.
-
Man
by
nature
more
prone
to
any
evill
than
to
the
least
good
:
3
reasons
.
67
-
Manifold
mischiefes
which
overtake
the
despisers
of
Prophecy
:
5
instances
.
45
-
Man
of
God
,
1
Kings
13.6
.
praying
in
an
Idolatrous
Temple
,
no
warrant
for
us
:
4
reasons
.
157
-
Marriage
with
Idolaters
unlawfull
:
4
reasons
.
161
-
Marks
of
effectuall
calling
reduced
to
3
generall
heads
.
370
-
Meanes
of
quenching
the
Spirit
,
3.
20
-
Meanes
to
blow
up
the
Spirit
,
7.
33
-
Meanes
to
embrace
Prophecy
,
5.
48
-
Meanes
of
holding
that
which
is
good
,
4.
137
-
Meanes
of
maintaining
sound
peace
of
conscience
,
5.
185
-
Meanes
of
attaining
a
full
measure
of
holinesse
.
209
-
Meanes
to
keepe
the
tongue
blamelesse
,
4.
298
-
Meanes
of
perseverance
in
generall
,
3.
322
-
Meanes
by
which
God
keepeth
his
owne
;
4.
394
-
Meditations
helping
the
increase
of
holinesse
:
-
1.
Concerning
God
.
3
-
2.
Concerning
our selves
.
4
-
3.
Concerning
holines
it self
.
209
-
Meditations
to
stablish
us
against
persecutions
.
326
-
Members
must
be
weapons
of
righteousnesse
,
how
and
why
.
275
-
Memory
how
to
be
kept
unblameable
,
in
2
things
.
245
-
Men
of
greatest
grace
neede
the
prayers
of
weaker
Christians
:
3
reasons
.
398
-
Merits
humane
against
analogy
of
faith
91
-
Merit
an
ambitious
word
in
reference
to
man
,
not
found
in
Scripture
.
100
-
Ministers
must
not
onely
preach
but
pray
for
their
people
:
3
reasons
.
172
-
Ministery
powerfull
must
be
conscionably
embraced
:
for
3
reasons
.
42
-
Mischiefe
of
disordered
affections
.
266
-
Motions
of
the
Spirit
much
different
in
the
godly
and
wicked
,
4
instances
.
18
-
Motions
of
the
Spirit
to
be
observed
.
36
-
Motives
to
stirre
up
the
Spirit
,
4.
33
-
Motives
to
carefull
use
of
meanes
of
quickening
the
Spirit
,
3.
38
-
Motives
to
full
sanctification
,
6.
221
-
Motives
to
perseverance
,
5.
329
-
Motives
to
finde
in
our selves
the
sure
signes
of
effectuall
calling
,
4.
383
-
Monasticall
life
refuted
by
6
reasons
.
93
-
Multitude
of
voices
not
to
be
numbred
but
weighed
.
56
N.
-
Naamans
practise
no
warrant
for
us
to
be
present
at
Idolatrous
service
,
for
three
reasons
.
158
-
Name
of
a
Christian
hath
in
it
many
motives
to
grow
up
to
full
holinesse
.
226
-
Necessary
duties
must
be
done
,
though
all
the
world
be
offended
.
148
-
Necessity
of
increasing
in
holinesse
:
4
reas
.
203
-
Necessity
of
carefull
keeping
our selves
,
drawne
from
our selves
in
4
things
.
233
-
Necessity
of
well
guiding
our
thoughts
.
4
reasons
.
245
-
Necessity
of
well
ordering
our
affections
:
2
reas
.
268
O.
-
Obedience
of
faith
all
grounded
upon
Gods
faithfulnesse
.
344
-
Right
objects
of
our
affections
in
which
they
must
be
most
vehement
and
intense
.
258
-
Choyse
objects
for
the
eye
,
5.
284
-
Objections
against
perseverance
answered
.
304
-
Objections
from
infirmities
of
our
prayers
answered
.
400
-
Outward
man
must
be
kept
blamelesse
:
3
reasons
.
300
P.
-
All
peace
must
be
from
the
God
of
peace
:
3
reas
.
179
-
No
peace
to
be
affected
but
that
which
is
an
effect
of
Gods
mercy
in
Christ
.
183
-
Perseverance
of
Saints
set
on
3
sure
grounds
.
303
-
Perseverance
is
never
divorced
from
true
faith
:
3
reas
.
312
-
Perseverance
most
assaulted
by
Satan
:
314
-
Lets
of
it
,
5.324
.
Meanes
,
3.322
.
Meditations
to
stablish
it
:
326.
Motives
to
it
:
329.
Examples
:
330
-
People
must
pray
for
their
Ministers
:
3
reas
.
401
-
People
neglecting
to
pray
for
their
Ministers
lay
themselves
under
the
guilt
of
many
sins
,
5
instances
.
402
-
Perseverance
of
Saints
all
grounded
on
Gods
faithfulnesse
.
351
-
Places
choyse
and
safe
to
keepe
good
things
in
,
4.
140
-
Popish
doctrine
leades
men
away
from
Christ
:
6
instances
.
101
-
Popery
most
pleasing
to
corrupt
nature
:
6
instances
.
104
-
Popish
doctrine
a
most
desperate
and
uncomfortable
doctrine
,
and
therefore
false
:
5
instances
.
107
-
Pope
,
a
strange
mysticall
name
,
unknowne
to
the
learned
Papists
themselves
.
135
-
Power
of
Christ
discernable
in
our
effectuall
calling
by
4
signes
.
362
-
Preservatives
against
decay
in
the
measure
of
graces
,
3.
29
-
Present
at
Idolatrous
service
unlawfull
,
with
pretence
of
keeping
the
heart
to
God
:
5
reasons
.
156
-
In
all
our
prayers
we
must
behold
God
a
God
of
peace
.
177
-
Prayer
a
meanes
of
growth
in
holinesse
in
4
things
.
212
-
Prayer
for
perseverance
not
in
vaine
for
them
that
shall
persevere
:
3
reas
.
306
-
Prayers
of
faith
all
grounded
on
Gods
faithfulnesse
.
347
-
Prophecy
what
.
40
-
Prophets
not
to
be
despised
.
49
-
Propound
to
our selves
still
an
higher
pitch
and
degree
in
grace
.
37
-
Prosperity
of
the
wicked
no
true
peace
:
4
differences
:
182
-
Profession
of
faith
must
all
be
grounded
on
Gods
faithfulnesse
.
348
Q.
-
To
quench
the
Spirit
more
damnable
than
to
want
him
.
16
-
Questions
.
Whether
a
doctrine
backed
with
consent
of
ancient
Fathers
,
or
the
authority
of
Councels
or
other
Antiquity
,
may
not
be
free
from
tryall
.
54
-
Whether
any
thing
comming
backed
with
example
of
great
men
,
or
of
the
generall
multitude
,
or
custome
ofttimes
be
free
from
triall
.
55
-
Whether
any
thing
comming
with
Caesars
authority
and
superscription
be
exempted
from
triall
.
56
-
Who
must
try
all
things
.
57
-
How
a
man
may
know
anothers
calling
.
354
-
Whether
a
man
called
alwayes
know
his
calling
.
359
R.
-
Reason
corrupt
no
right
rule
of
tryall
for
3
reasons
.
74
-
Recreations
on
the
Sabbath
of
what
kinde
,
119
-
Regenerate
said
to
be
blamelesse
in
5
respects
.
196
,
199
-
Renovation
in
all
the
faculties
:
197
-
Renovation
must
be
without
as
well
as
within
:
3
reas
:
278
-
The
retentive
faculty
of
the
soule
strengthened
by
4
meanes
140
-
Rules
of
tryall
whether
the
Spirit
be
quenched
,
reduced
to
5
heads
:
27
-
Rules
in
respect
of
our
owne
sinnes
shewing
the
Spirit
to
be
abated
,
5.
31
-
Rule
of
all
tryalls
what
:
58
-
Our
Rule
must
be
ever
in
our
hand
.
88
-
Rules
for
tryall
of
all
doctrines
,
6
:
132
-
Rules
for
holding
good
,
6
:
90
-
Rules
to
keepe
the
affections
unblameable
,
many
:
257
S.
-
Sanctification
unsound
wants
3
things
which
should
make
it
hold
out
:
382
-
Sanctification
,
the
description
explained
in
4
things
:
189
-
Sanctification
of
the
Spirit
,
why
so
called
sundry
reas
:
190
-
Sanctification
in
perpetuall
motion
:
4
reas
:
191
-
Thorow
sanctification
in
this
life
,
in
4
things
:
192
-
Full
sanctification
in
the
life
to
come
in
4
things
.
193
-
Sanctification
stockes
up
the
roote
of
sinne
:
civility
onely
cuts
off
some
waste
boughes
.
307
-
No
Saint
in
earth
,
none
in
heaven
.
●●8
-
Saints
have
all
the
same
Spirit
for
4
reasons
.
6
-
Scriptures
the
rule
of
all
tryalls
:
4
reasons
.
59
-
Scriptures
afford
us
five
safe
rules
concerning
following
our
forefathers
.
78
-
Shew
of
evill
in
doctrines
must
be
avoided
.
153
-
All
shewes
of
evill
must
be
shunned
in
practise
and
behaviour
.
154
-
Signes
of
the
Spirits
presence
,
6.
1●
-
Signes
of
generall
Apostacy
among
our selves
,
6
:
316
-
Silence
of
God
must
not
animate
sinners
:
4
reasons
:
85
-
Singlenesse
of
heart
knowne
by
3
signes
:
249
-
Similitude
betweene
calling
effectuall
and
ineffectuall
:
five
instances
.
367
-
Sinnes
of
others
great
meanes
to
quench
the
Spirit
.
24
-
Small
evills
to
be
shunned
for
4
reasons
:
156
,
&
167
-
Speech
given
men
,
why
:
3
uses
.
294
-
Spirit
,
what
is
meant
by
it
in
Scripture
.
1
-
Spirit
,
the
same
in
the
godly
and
wicked
,
but
differently
.
7
-
Spirit
subject
to
be
quenched
in
the
best
.
14
-
Spirit
of
God
is
holy
both
in
his
nature
and
operation
.
15
-
Spirit
discerned
to
be
quenched
both
in
the
1.
number
:
2.
measure
of
graces
.
27
-
Spirit
referred
to
man
what
it
meaneth
.
193
-
Spirit
,
how
taken
away
from
the
Saints
:
4
wayes
.
307
-
Stage-playes
ought
not
to
be
frequented
:
6
reasons
.
121
-
Successe
no
certaine
rule
for
actions
.
85
T.
-
Teachers
no
way
disparaged
by
triall
of
their
doctrines
,
but
the
truth
a
gainer
by
it
.
70
-
Things
to
be
tryed
what
.
52
-
Theeves
and
robbers
incessantly
stealing
good
things
from
us
:
3
sorts
.
142
-
Three
things
in
a
mans
selfe
call
on
him
for
growth
in
holinesse
.
223
-
Thoughts
how
to
be
holily
ordered
.
242
-
Thoughts
to
be
watched
,
and
why
.
243
-
Time
of
a
mans
calling
not
alwayes
knowne
:
3
reas
.
357
-
Tongue
abused
5
wayes
.
295
-
Tongue
to
be
ordered
and
watched
for
4
reasons
.
298
-
Trial●
whether
the
Spirit
be
quenched
in
regard
of
good
motions
.
29
-
Whether
in
regard
of
good
duties
:
4
rules
.
30
-
Triall
of
things
what
.
52
-
Trialls
of
growth
in
holinesse
,
5.
16
-
Traditions
unwritten
rejected
,
4
reasons
.
61.
&
●01
-
Transubstantiation
against
the
analogy
of
faith
.
●0
-
Truth
not
to
be
tryed
by
persons
,
but
persons
by
truth
.
54
-
True
teachers
not
so
assisted
but
that
they
may
deceive
and
be
deceived
.
●●
-
That
is
the
true
doctrine
which
giveth
mos●
〈…〉
●●stances
.
●7
V.
-
Vniversall
election
and
redemption
derogateth
from
Gods
glory
.
99
-
Vsury
cond●mned
.
96
W.
-
Well
watching
of
the
heart
stands
in
4
things
.
250
-
The
will
to
be
rightly
ordered
:
4
rules
.
253
-
The
will
must
determine
with
God
and
for
God
in
every
thing
:
Instances
.
254
-
The
will
renewed
knowne
by
many
signes
.
255
-
The
will
of
man
why
it
must
be
well
bended
:
3
reasons
.
256
-
Wicked
men
esteeme
the
godly
unpeaceable
,
because
they
will
not
lose
their
peace
.
188
-
Christian
wisdome
will
avoid
all
beginnings
and
appearances
of
evill
.
151
-
Seeking
to
witches
condemned
by
6
reasons
.
118
-
Whole
man
sanctified
throughout
in
3
things
.
195
-
Word
and
Sacraments
in
their
reverent
use
doe
notably
excite
the
Spirit
in
us
.
33
-
Word
a
meanes
to
increase
holinesse
:
4
wayes
.
212
-
The
word
upholds
us
in
our
way
,
4
wayes
.
327
-
Our
words
must
be
faithfull
:
4
reasons
.
338
-
Working
on
the
sabboth
day
condemned
:
7
reasons
.
119
-
Worst
things
must
be
most
hated
.
260
GOod
Reader
,
among
some
smaller
faults
in
printing
,
which
wee
desire
thy
curtesie
to
passe
by
,
two
are
observed
as
changing
the
sence
.
Page
268.
line
28.
reade
those
4
lines
thus
.
All
wise
and
〈◊〉
walking
is
included
under
the
affections
of
the
feare
of
the
●ord
;
〈◊〉
the
●uties
of
the
whole
Law
are
all
〈◊〉
prized
under
〈…〉
Love
▪
Page
319.
li●e
3
〈…〉
highly
.
Notes, typically marginal, from the original text
Notes for div A13554-e130
Notes for div A13554-e340
Notes for div A13554-e1930
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Notes for div A13554-e22760
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Notes for div A13554-e61650